/ / londoit.Iorbury^JHenSc Co. September. 2832. Am. imMEE WOMAI^ BECEEB BVT TS If Ell J]Er>'rjE]LS . QANOON E-ISLAM, «rti$toins of tfit iinao^ulmang of Jndta; roMrr.iMNc a FULL AND EXACT ACCOUNT THEIR VARIOUS RITES AND CEREMONIES, FROM THE MOMENT OF BIRTH TILL THE HOUR OF DEATH. / By JAFFUR SHURREEF, (A Native of the Deccan) : COMPOSED UNDER THE DIRECTION <)!', AND TRANSLATED BY G. A. HERKLOTS, M.D. SURGEON ON THE MADRAS RSTABMSHM ENT. LONDON: PAR BURY, ALLEN, and CO. LEADENHALL STREET. M.DCCC.XXXII. LONDON: Printed by J. L. COX and SON, Great Queen Street, LincoliVs-Inn Fields. TO THE HONOURABLE THE CHAIRMAN, DEPUTY CHAIRMAN, AND COURT OF DIRECTORS OF THK THIS WORK, rUIiLISIlKD UxVDER THEtU KIND AND LIDERAT. PATRONAGE, RELATING TO ANf IMPORTANT AND INTERESTING CLASS OF BRITISH SUBJECTS UNDER THEIR GOVERNMENT, IS, WITH PERMISSION, MOST RESPECTFULLY DEDICATED By THEIR VERY OBEDIENT AND HUMBLE SERVANT, G. A. HERKLOTS. TRANSLATOR'S PREFACE, The manners, customs, social habits, and reli- gious rites of nations, have ever been esteemed an object of rational and interesting inquiry ; hence, w^ith this view, travellers have explored the re- motest regions, and antiquaries pushed their re- searches into the farthest verge of recorded history. The toils of the journey, the uncongeniality of climate, the savage character of the inhabitants, have not been able to deter the progress of the former ; the labour of solitary study, the scantiness of materials, or the dark mists of antiquity, have failed to damp the ardour of the latter. The ad- venturous foot of man has penetrated the dark forests of America, crossed the burning deserts of Africa, and ascended the lofty snow-clad summits of the Himalaya ; his ships have swept the ocean and visited the most sequestered shores, from the dreary abodes of the torpid Esquimaux to the tepid isles of cheerful Otaheita and the inhospi- table coast of the cannibals of New Zealand : and though nature, inanimate and irrational, has not VI TRANSLATOR'S PREFACE. escaped his notice, yet his own species under every variety of form has chiefly attracted his attention and engrossed his reflections ; feeling, in the words of the poet, that " The proper study of mankind is man." If the manners and customs of other tribes of men be worthy of our study, certainly not less so are those of the Mohummudan natives of India. They are the immediate descendants of the race of conquerors who exercised supreme dominion over the greater part of that vast country for so many centuries, until it fell into British hands. As their successors in Indian rule, we must natu- rally feel a curiosity regarding the character and habits of our predecessors in power ; now, our sub- jects. And it is not a topic of philosophical spe- culation merely, but a matter of real practical utility, to understand thoroughly a people with whom we have constant transactions and daily intercourse, in the relations of public officers, sol- diers, and subjects, in administering the govern- ment of the country. The utility of a work directed to this object is so obvious, that it appears to me a matter of no small surprise something of the kind has not hitherto been undertaken. On the history, religion, manners, customs, &c. of the Hindoos, ample in- formation may be obtained from valuable works TRANSLATOR'S PREFACE. vii already before the public ; such as Mill's History of British India ; Moor's Hindoo Pantheon ; Ward's History, Literature, Mythology, Manners and Cus- toms of the Hindoos ; Coleman's Mythology ; the Abb^ Dubois on the Manners and Customs of the Hindoos, and others. But, as far as my knowledge extends, no similar work exists, giving a methodical account of the Mohummudan branch of the Indian population which embraces the various subjects comprehended in this, or which treats of them individually with sufficient precision and accuracy. From the comparative simplicity and rationality of the Mohummudan system of religion, its followers are less accessible to the influence of conversion, and may have therefore attracted less attention from Christian missionaries, (who are the closest observers of a people among whom they pursue their pious labours) ; while few other Europeans could have acquired the minute and curious information requisite for composing such a work ; and learned natives did not think of describing, to their own countrymen, matters which they knew from daily observation and practice. But whatever may have been the cause of the almost total neglect of this interesting field of in- quiry, I shall here proceed to explain the object of the following sheets. It is to give a detailed account of all the customs adopted and ob- . served in India, more particularly in the Duk'hun, viii TRANSLATOR'S PREFACE. (vulgarly written Deccan : i. e. the Peninsula or Southern part of India), by the followers of the Arabian Prophet, in addition to the duties incul- cated on them in the Qoran and Huddees.* Among the customs described, not a few will be disco- vered to have been borrowed from the Hindoos ; and although the work professes to treat on the customs of the Moosulmans, it will be found inter- spersed also with observations on their maimers. To guard against misconception on the part of those who have a partial knowledge of India, it may here be remarked, that many of the customs described in this work are peculiar to the Duk'hun; and some of them are only observed at certain places ; not throughout every part of that division of India ; far less in remote quarters of the country, such as Bombay, Bengal, and Upper Hindoostan ; yet, a very great general resemblance will be found in the manners and customs of the Mohummudan inhabitants in all parts of it. The following is the plan which the author has followed in describing his countrymen. He traces an individual from the period of birth (and even before it), through all the forms and ceremonies which religion, superstition, and custom, have im- posed on the Indian Moosulman. The account begins with the ceremonies observed at the seventh • The Huddccs comprises the traditional sayiiij^^s attributod to Mohunimud, TRANSLATOR'S PREFACE. Jx month of the mother's pregnancy ; details the va- rious rites performed by the parents during the several periods of the lives of their children as they grow up to maturity, and the almost endless cere- monies of matrimony. Then follow the fasts, festivals, &c. which occur in the different months of the year. These are succeeded by an account of vows, oblations, and many minor subjects, such as the pretended science of necromancy, exorcism or casting out devils, detecting thieves, determining the most auspicious times for undertaking journies or other enterprizes, all of which are matters of almost daily occurrence : and the whole concludes with an account of their sepulchral rites, and the visiting of the grave at stated periods during the first year after death. For a fuller view of the extent and variety of subjects discussed, and the order of arrangement, I must refer to the Table of Contents. The persons to whom I conceive the work will prove most acceptable and useful are, in the first place, gentlemen in the service of the Honourable East-India Company generally ; and in particular, all military officers serving in India, more espe- cially those on the Madras establishment. For example, how often during the year do we find the Moosulmans of a native regiment apply for " leave," or exemption from duty, to celebrate some feast or other, when the commandant to X TRANSLATOR'S PREFACE. whom such request is submitted, being unac- quainted (as frequently happens) with either the nature of the feast or the necessity of attending it, cannot be certain that, in granting the application, he is doing justice to the service, or that in re- fusing it he would not infringe upon the religious feelings of his troops. If an officer be more en- dowed than others with a spirit of inquiry, he may ask after the nature of the feast for which the holiday is solicited. The only reply he obtains is some strange name, which, though to a native it may be very expressive and quite explicit, is to him, as a foreigner, altogether unintelligible. Should he inquire farther, his want of sufficient knowledge of the language prevents him from understanding the explanations offered ; and these are often rendered still more dark by the ignorance of the informers themselves, of whom few even know the origin and nature of the feast they are about to celebrate. This want of knowledge the present work is in- tended to supply ; and how far the author has suc- ceeded, I leave to the judgment of the reader. Having myself felt the want of such a work, ever since my arrival in India I set about collect- ing all the intelligence procurable relative to the various subjects comprised in these pages. To ac- complish this object, it must be admitted, was no easy task, in a country where the natives, as is well known, are very reluctant to impart information TRANSLATOR'S PREFACE. xi respecting their religious rites, ceremonies, &c. This arises, perhaps, from an unwillingness to expose themselves to the ridicule of persons of totally different national customs and religious faith ; or from a wish simply to keep Europeans in the dark, under a vague apprehension that frankness would ultimately prove to their own de- triment. I had succeeded, notwithstanding, in ac- cumulating a pretty extensive stock of the requisite materials, when I accidentally became acquainted with the liberal-minded author of these sheets. At my particular request he composed, in the Duk'hunee language, the treatise now presented to the public ; while I acted merely as a reviser, and occasionally suggested subjects which had escaped his memory. Though the enlightened English reader will smile at some of the notions gravely propounded by an Oriental writer, yet I must do my author the justice to say, that in all my intercourse with natives of India, I have seldom met with a man who had so much of the European mode of think- ing and acting, or who was so indefatigable in the pursuit of knowledge. He was penetrating and quick of comprehension ; and, according to my professional judgment, a skilful and scientific physician . I have made the translation as literal as the dif- ferent idioms of the two languages would admit of. xii TRANSLATOR'S PREFACE. bearing in mind, that though a free translation has often more ease and elegance, a close version is more characteristic of the original. And I consi- dered this the more important, as I have some in- tention of publishing, hereafter, the Oriental version of the work ; and conceive that the close correspon- dence between the two will be of great advantage to the young Oriental student. As my object has been to give a complete and precise idea of the things described, I have, by a full and minute description, avoided the obscurity which often arises from vagueness of language and brevity of expression. During the progress of the work and researches connected with it, a large quantity of useful miscellaneous information has come into my hands. Part of this I have com- prised in an Appendix, under the heads of Rela- tionship, Weights and Measures, Dresses of Men and Women, Female Ornaments, Mohummudan Cookery, Musical Instruments, Fireworks, Games and Children's Plays. I have followed the example of several eminent writers on India (such as Mr. Mill in his History, and Colonel Tod in his Annals of Rajast'han), in not attempting to preserve any theoretic system of writing Indian terms in Roman characters. In the spelling of the words, I have been guided by the ear ; and the following letters representing the sounds contained in the words, are given as exam- TRANSLATOR'S PREFACE XlU pies, respectively — a, as in **art ;" — ai (when me- dial) and ay (when final) as in " sail" and '* day ;" — aee, as the word "eye;" — e, as in "emery;" — ee, as in "bee;"— g-, as in *'good ;"— ^//z, as in ''g'haut;"-^', as in "jest;" — o, as in "bold;"— o'«w-reader, decked out in superb apparel, is seated in presence of his master in the male assembly, with the Qoran in his hands ; near them are deposited for the tutor, a robe of honour, and some money according to the person^s means, and betel, flowers, sundul and sweetmeats in trays ; a small cup with some ajwaeen (bishop's-weed seed), and a little salt. The master then desires the child, after reading the soora-e-fateeha, alias alhumd (the praise, or first chapter), and a few sentences of the soora-e-huqr, alias A. L. M. (second chapter), to read the two chapters of tlie sacred Qoran, named Ee-a-seen (chap. 36.), and B,uhman (chap. 55.), in which, in elegant and figurative language, the unity of the Deityjs beautifidly described. Accordingly, the child reads them in the assembly, with a distinct and audible voice. When concluded, the school-master having offered ^feeArt-. in the name of his highness Mohummud Moostuft'a (the blessing, &c.) over the eatables, desires his pupil to breatlie 48 HUDDEEA. , Chap. IX. on the bishopsweed-seed and salt ; and, after blessing him, says, " I forgive all the trouble I have had in teaching " thee the knowledge of the sacred Qpran, and do now, in " the presence of this assembly, with my Avhole heart and " soul, freely bestow* on thee what I have taught thee."" The discerning scholar then, with the most profound reverence, makes his obeisance to his preceptor, and offers to him the contents of the trays, the dress, money, &c. intended for him, together with some of the bishop's-weed- seed and salt.-f- To every individual of the assembly, some of the sweetmeat, with a little of the bishopsweed- seed and salt, as sacred J relics, are distributed. In some cities it is not customary to bring the Qoran along Avith the boy to the assembly, but they make the boy repeat the punjaet (viz. lillahay mafis summawatay wallurzay, &c. to the end), and some other chapter. Indeed some people have nothing read ; and instead of bishop's- weed-seed and salt, they place d'han-kay-Kheeleea'Cit and butasha (swollen parched rice and spungy sweetmeat), and each member of the assemblies of males and females give to the boy a rupee or two according to their means, which becomes the tutor's perquisite. The obligations, however, on the part of the school-boy towards his master, do not terminate with the giving of these presents; but invariably at every feast, marriage, dinner-party, &c. the teacher's dues are to be rendered. In short he should be honoured as one's own father, for people in the world are said to have four fathers, viz. 1. Their own father (properly so called;) 2. Their preceptor; 3. • i. e. the benefits of the knowledge of it. t An excellent remedy for /a-wards, two (or four, as it may happen) rukat prayers." Having repeated the words Allah-ho-akbur, with his thumbs touching the lobules of his ears, he places his right hand upon the left below his • Rukat ; vide note, p. 79. t Those unacquainted with Arabic, vow in their mother tongue. Sect. 3. FORMS OF PRAYER. 79 navel. This being done, he is not to look about, but direct- ing his eyes to the spot which he is to touch with his head, in the posture ofsijdah, he is to stand with the most profound reverence and the utmost self-abasement, as if in the pre- sence of a mighty monarch. After that, he repeats the sitna, ttiooz, and tusmeeah ; then the soora-e-alhumd (or the first chapter of the Qprari), followed by any other, without repeating bismilla ; he then comes to the position of rookoo, repeats three (four) or five times the following rookoo-kee- tusbeeh, viz. " soohhdnu rubbee ool azeem^'' (praised be the great God our preserver)- Reassuming the erect posture, he repeats " sunCmd alla'ho laymun humUmayda riiBbiina lultulhumdr (Thou, Almighty God, art the hearer of my praises; Thou art my support). Then he comes to the position oi sijdah (or prostration), and in that situation repeats three or five times " soobhanu ndj'bee ool alldli''' (O thou holy and blessed preserver) ; sits up and rests himself for a few seconds, again performs sijdah, and repeats its tusbeeh as before. This constitutes the first rukat* prayer. It is to be remembered that the assumption of every new posture is to commence with the word allahho-akbur. From the sijdah (or prostrate position) he assumes that of the qeeani (or standing attitude) ; reads the first chapter of the Qpran with the bismilla, and then another without bis- milla; makes rookoo ; stands up again, and makes sijdah twice as before ; then sitting, repeats the whole of the attVr- hyat (or the concluding part of their prayers), finishing it with its accompanying part, the durood (or blessing) : then turning his face first to the right and next to the left, he • The combined performance of these different ceremonies and prayers constitutes what is denominated a rukat, and not simply " bending- the body in prayer," as Shakspear has defined the term in his dictionary. 80 FORMS OF PRAYER. Chap. XIII. repeats each time the stilam (or sakitation thus, asullci moon alykoom ruhmut-oollahe (or the peace and mercy of God be with you all).* Then joining the two hands from the wrists, both hands spread open and held up in a hne with the shoulders, he asks moonajat (or supplication-f*), and draw- ing his hands over his face, concludes. Here ends the second rukat prayer. Should the performance of four rukats have been vowed, it is observed with the following trifling deviation. The two first are gone through as just described, with this dif- ference, that only half of the attuhyat is read in the second rukat, and after pausing awhile, instead of repeating after it the blessing and salutation, the worshipper begins the third rukat by rehearsing the first, but beginning with the tzis- meeah (omitting the sima and tuoox, &c. which is done in every rukat except the first). The third and fourth are repeated like the two first, but the whole attuhyat is this time read. The above four rukats comprehend what are called soonniit rukats. In the Xhreefurz rukats the two first are performed as those preceding, except that the chapter after the allmmd is omitted, and the whole of the attuhyat read in the third rukat, and they conclude with the sulam. • The Mohummudans do not, after the conclusion of prayers, repeat Ameen (Amen), but they invariably do so after reading the first chapter of the Qoran : and after moonajat (or supplication), the con- gregation say Ameen. t The manner of supplicating is as follows. Having raised the extended hands meeting at the wrist to a level with the shoulder (or rather the middle of the arm), Avith eyes half open, the individual is to confess his sins, ask pardon for them, hoping for mercy. He must dread the miseries of hell, and pray for protection from the crafts and subtleties of the devil ; and by making use of an appropriate sentence or verse of the Kulam-oollah (or word of God), or by some established prayer suitable to his case, or in his own words, in any language he pleases, he is to make known his requests. Skct. .3. FORMS OF PRAYER. 81 In the four fiirz riikats there is this difference, that in the first and second rukats after the first chapter of the Qoran another is necessarily read, as in the preceding forms ; but not so in the third and fourth, where the latter chapter is omitted. And again, previous to the vow at the com- mencement, the tukheer (which differs very little from the a.zan) is to be repeated, viz. four times successively, Allah ho akhur ; twice, Ush-hud-do-un La-il-la-ha Il-lul- la-ho ; twice, Wo-ush-hud-do-un M ^hiimmud-oor Rus- sool-ool-lahay ; twice, Hy aVus sulwat ; twice, HyaUul- fiillah ; twice, Qud gamut sulwat (or sta \d up to prayers) ; twice, Allah-ho-akhur ; . and once, La-illa-ha Illul~la-ho. (Vide Tukheer, Glossary.) In the ay-sha (or night) prayer, in the third rukat of wajib ool wittur, after having read the alhumd, and another chapter, on assuming the rookoo posture, the person is to call out, touching the lobes of his ears with the points of the thumbs, allah-ho-akhur : then placing his hands on his navel, he is to repeat a prayer termed the doa-e-qoonoot (or prayer of adoration) ; then resuming the position of rookoo^ and proceeding with the sijdahs, attuhyat, &c. he is to finish as before. It is the divine command, that after an individual, male or female, has attained to the age of discretion and reached maturity, he is to observe the five appointed seasons of prayer; and the moment it is prayer-time, to spread the jor-e-numaz on a clean spot to the west of him, and engage in devotion. Should a street happen to be before him, or a large concourse of people passing and re-passing present an obstacle, he is to place a suttra (or mark of defence), such as a stick two feet long, or a sword, or any thing else stuck into the ground, or placed in front of the carpet. Prayer should, on no account, be neglected. If a sick G g2 FORMS OF PRAYER. Chap. XITT. person Ccannot stand up to say his prayers, he must do it sitting; if he cannot sit up, he must repeat them lying down ; and if so unwell as not to be able to say them aloud, he must pray in his mind. However, it is only the pious and devout that observe these rules. Where do we find every one possessed with the ability to do it! If a person be pressed for want of time, such as when required to obey the imperious orders of a commander, the prayer may be deferred until a more convenient season; but it is never to be wholly omitted. A traveller may likewise curtail the four rukat fur% (but not the four soonnut) by reading only two ; but a two or three rukat prayer is in no wise to be diminished ; and he alone is deemed a traveller who has been on his journey three days and three nights. After the moonajat (or supplication), some read the tusbeeh, which is nwostuhub (or desirable) ; i. e. the ob- servance of it is beneficial, though the neglect of it is not a sin. To read with the use of a tusheeh (or rosary) is meri- torious ; but it is an innovation, since it was not enjoined by the Prophet (the blessing, &:c.) or his companions, but established by certain Mushaekhs (or divines). They use the chaplet in repeating the kulma (confession of faith) or durood (blessing), one, two, or more hundred times. Skct. 1. MARRIAGE. 83 CHAPTER XIV. Concernino^ Marriage, which comprises eleven Sections. Section 1 . Concerning the lookmg out for a suitable Partner; the ascertaifiing by the Science of Astrology whether the match will prove a propitious one; and the offering of jJrojwsals, and arranging matters for the ceremonies. 1. When a man is desirous of entering upon the happy state of matrimony,* he sends for three or four female go-betweens by (profession called Mudawutneean), to whom he declares his intentions, requesting them to endea- vour to ascertain whether any one has a daughter mar- riageable, who is beautiful, eligible, clever, accomplished, rich, and whose manners, pedigree, and religion are good ; and in the event of their meeting with such a one, they are speedily to bring him word. He does not despatch them, however, without giving them ample assurances (which, alas ! too frequently turn out to be but empty promises) of a very handsome reward awaiting them, incase success should attend their zealous efforts. In a few instances, however, and among honourable men, the engagement is strictly • " Tlie first marriag:e is usually solemnized when the youth is " eighteen, and the young lady thirteen or foui-teen at the most. " Many are married at an earlier age, when, in the opinion of the " parents, an eligible match is to be secured. And in some cases, " where the parents on both sides have the union of their children at " heart, they contract them at six or seven years old, which marriage " they solemnly bind themselves to fulfil when the children have " reached a proper age. Under these circumstances, the children are " allowed to live in the same house, and often form an attachment for " each other, which renders their union a life of real happiness." — Mrs. M. H. All's "Observations on Mussulmans of India," vol. i. p. 346. G 2 84 MARRIAGE. Chap.. XIV. adhered to ; and either during some part of the nuptial ceremony, or on the completion of the marriage, they offer the reward agreeably to promise. Tlic female go-betweens* being in the constant habit of going about, selling articles of female dress, ornaments, &c. at the different houses, sitting and gossiping there, be- come acquainted with every thing relating to their families, connexions, opulence, or poverty ; and should circumstances turn out favourably, they settle matters in some degree, and convey the joyful intelligence to the intended bridegroom and his friends. Should they approve of the choice, the match is made up, otherwise the internuncios are desired to look out in some other quarter. Should the girl be at the house of a friend or acquaintance, the parents, or maternal grand- mother, &c. go themselves^ without requiring the assistance of go-betweens, and concert with the girl's parents respecting the marriage; there being no need of internuncios among friends. 2. When the family connexions, pedigree, religion, and customs of both families are found to correspond, and the two parties consent to the union, seers are consulted to ascertain the future destinies, good or bad, that await the new couple ; for which purpose a few persons, in company with astrologers and moollas (or men of understanding in the times), assemble, cast their horoscope, and prognosticate their future destiny. For example, if a person's name begin with any of the following seven letters of the Arabic alphabet, the element of Iiis temperament will be 1st. Earth : lu'^. bay, waoo, yay, swad, tay, zwad, noon, — 2d. Water : if zal, hy, lam, ain, ray, khay, gaeen. — 3d. Air : ifjeem, zay, kaf, sheen, qaf, say, %oee. — 4th. Fire: if alif, hay, toee, meem, seen, dal. • Or " Mrs Gad-abouts," as Mrs. Meer Hassan Ali calls them, are well described by her in vol. i. p. 351. Sect. 1. MARRIAGE. 85 Other astrologers again refer to a table, of which the following is a sketch, to ascertain by the initial of the in- dividuaPs name his constitutional elements : SIGNS or THE ZODIAC. The Planets. Genders. The twenty-eight 1 The Four In Arabic. In Hindoos- tanee. In Teloogoo. of the Arabic Alphabet. 1 Elements. Humul, or Ram. Bukra. Mayshum. Mirreekh, or Mars. Male. Alif, lam, aeen, yay- Fire. Sown, or Bull. Gaee. Wroosh- abhum. Zohura, or Venus. Female. Bay, Waoo. Earth. Jowza, or Twins. Do- Soorut. Meed-hoo- num. Oootarid, or Mercury. Male. Qaf, Kaf. Air. Surtan, or Crab. Kayw-kra. Kurkat- kum. Qumur, or the Moon. Female. Hy, Hay. Water. Assud, or Lion. Slier. Seeni- whiiin. Shums, or the Sun, Male. Meem. Fire. Soom- boola, or Virgin. Khoosh-e -Gool. Kunneea. Ootarid, or Mercury. Female. Gaeen. Earth. Meezan, or Scales. Turazoo. Toola. Zohura, or Venus. Male. Ray, Tay, Uoee. Air. Aq-rub, or Scorpion. Bich- chhoo. Writch- cheekum. Mirreekh, or Mars. Female. ZaI, zoee, noon, zay, zwad. Water. Qows, or Archer. Kuman. Dhunu- soo. Mooshtu- ree, or Jupiter. Male. Fay. Fire. Juddee, or He-Goat. Mugur. Muku- rum. Zohul, or Saturn. Female. Khy, Jeem. Earth, DuUow, or Waterpot. Dol. Koon- bhum. Zohul, or Saturn. Swad, Male, say,' seen, sheen. Air. Hoot, or Fish. Much'h- lee. Mooshtu- Rleenum. ree, or Jupiter. Female. Dal. Water. 86 MARRIAGE. Chap. XIV. In order to find out the future fate of the new couple, the following plan is adopted ; in the first place it is to be discovered, by reference to the preceding scheme, to which of the elements of fire, air, earth, and water, the initials of the parties belong; and, if their constitutional elements correspond, it is to be concluded that they will harmonize : e.g. If the man's name be Jaffur, his initial being a J. and his temperament earth; and the woman's name be Bano Beebee, her initial being B. and the temperament also earth, these agreeing, it is held that they will live most happily together.* • Should the connexion be found desirable, there is sometimes an omen consulted by the father before nejjociations are commenced. It is related by Mrs. Meer in these words : " Several slips of paper " are cut up ; on half the number is written to be, on the other half " not to he. These papers are mixed together and placed under the " prayer-carpet. When the good Mussulmaun is preparing for his " evening numaz, he fails not in his devotions, to ask for help and " guidance in an affair of so much importance to the father as the " happiness and well-being of his son. At the portion of the service " when he bows down his head to God, he beseeches with much " humility, calling on the great power and goodness of God to in- «' struct and guide him for the best interest of his child ; and then he •' repeats a short prayer expressive of his reliance on the wisdom of " God, and his perfect submission to whatever may be His wise " decree in this important business. The prayer concluded, he seats " himself with solemn gravity on the prayer-carpet, again and again " imploring Divine guidance, without which he is sure nothing good " can accrue. He then draws one slip from under his carpet; lito be " is produced, he places it by his left side ; — a second slip is drawn " out : should that also bear the words to be, the business is so far " decided. He then offers thanks and praises to God, congratulates " his wife on the successful issue of the omen, and discusses those " plans which appear most likely to further the prospects of their " dearly loved son. But, should the second and third papers say " not to be, he is assured in his heart it was so decided by ' that wisdom " which cannot err;' to whom he gives praise and glory for all " mercies received at His hands ; after this no overture or negociation " would be listened to by the pious father, from the same quarter." — Vol. i. p. 352. Sect. I. MARRIAGE. 87 Here follows a more particular description of the system : If the temperament of both be Earth, — they will for the most part agree, though not always. If it be Water, — they will agree for a time ; but their af- fections will soon decline. If it be Air, — they will be ready to quarrel with each other ; but as ready to make up the matter. If it be Fire, — though brawlings and bickerings will occur between them, these will not prove of long duration ; for a mutual reconciliation will soon take place. If the temperament of the Man be Earth, and of the Woman, Water, — they will agree remarkably well toge- ther, and maintain a reputable character; the woman being subject to her lord and master. If the man's be Water, and the Woman^'s Earth, — they will agree as above ; but the wife will wear the breeches. If the man's be Earth, and the Woman's Air, — they will constantly be quarrelling, and as frequently be settling their differences ; but the woman will be under sub- jection to her husband. If the Man's be Air, and the Woman's Earth, — love as well as discord will exist between them : the wife will rule the husband. If the Man's be Earth, and the Woman's Fire, — they will cherish but little affection towards each other, and in nothing will they agree, or please one another. The wife will govern the husband. If the man's be Fire, and the woman's Earth, — the same as the preceding ; with this difference, that the husband will rule the wife. If the man's be Water, and the Woman's Air, — in general they will not be affectionate ; however should they be so, 88 MARRIAGE. Chap. XIV. their happiness ^vill be very great. The husband will be under petticoat government. If the Man's be Air, and the Woman's Water, — the same as the preceding ; except that the husband will govern the wife. If the Man's be Water, and the Woman's Fire, — they will find it a very difficult matter to agree together. The husband will rule the wife. If the Man's be Fire, and the Woman's Water, — the same as the last ; but the wife Avill rule the husband. If the Man's be Air, and the Woman's Fire, — their affec- tion for each other will increase gradually ; the man will submit to his wife's control. If the man's be Fire, and the Woman's Air, — the utmost degree of love and happiness will reign betwixt them : the woman will submit to her husband, who Avill treat her with great kindness and affection. 1. When their future destinies have thus been calcu- lated, and they bid fair to agree together, a few of the bridegroom's female relations repair to the bride's house, and among various pleasantries facetiously observe, that they are come from such a one's house to partake of some meetha polaoo (or sweet polaoo), or shiikw' hhat (sugar and rice). The opposite party good-humouredly return the jokes or not, as they feel favourably or unfavouraby dis- posed towards the match. The women do not arrange the business at this first in- terview, but after the interchange of a few visits matters are adjusted : that is, the day is fixed upon by the bride's relatives for the ceremony of J^hurray-parii shookrana, or mangnee. These three customs are not all observed to- gether, but any one of tliem is chosen according to the pleasure of the parties. In some families the one is Skct. 1. MARRIAGE. 89 usually practised ; in others, either of the rest. The first is most common, and being least expensive, is preferred by the lower classes of people : the second is general among the middling ranks of society. The last being the most expensive, as the giving of valuable presents is an indis- pensable accompaniment to it, is only adopted by those who can afford it. The object of these ceremonies is, that should any neces- sity exist for postponing the celebration, whether for some days or for years, the parties by this stipulation solemnly bind themselves to marry no other person in the interim, and this engafjement is considered inviolable. It is customary not to offer in either house any thing in the way of food or drink, such as betel-leaves, tobacco, &c. or even water, to persons of the opposite party, until they have tasted something sweet in the house, which they do on the shookrana day, or afterwards, at an entertain- ment given on purpose. Sect. 2. Concerning Betrothment, viz. 1. JThurray pan banfna, or the distributing of betel- leaves standing. 2. Shookrana (properly S/mkitr-ana, or the bringing of sugar). 3. Mangnee, or asking in mar- riage. 4. Pooreean, or a kind of patties or cakes. 5. Dhay- lee.^ kliooncUana, or treading the threshold. 6. Niimuck chushee^ or tasting the salt. 1. IThurraypan hantnah a. ceremony Bs, ioWows. Four or five men and as many women on the bridegroom's side, go with some pan-sooparee to the house of the bride, and distribute a pankabeera (or betel-leaf parcel) to each of her relatives, they all receiving also one in return from them, the females observing the same among themselves. This mutual interchange of betel-leaves by the two parties con- 90^ MARRIAGE. Chap. XIV. stitutes the sum total of the ceremony. On the occasion of this rite, no churawa, that is, jewels and dresses, are neces- sary. From the circmnstance of women always denomi- nating this custom pan oothana (or the taking up of hetel- leaf), and khurray pan bantna, men have employed the same terms. By the way, an extraordinary coincidence just occurs to my recollection ; viz. If, on any account, a person be required to be sworn in, he is desired to take up a betel-lea^ parcel, which is considered equivalent to swearing by the Qoran. This custom is held most sacred by the vulgar among the Moosiilmans, who use it in every case where it is requisite to render a contract binding. For instance, a pan-ka-heera is given to the person, and he is desired to say, " From " such or such a thing, I shall on no account ever retract " as long as I live." But this mode of taking an oath is neither prescribed by any divine nor human law; it is an in- novation introduced by the Moosulmans of Hindoostan. However, they consider it of such importance, that should a person, after so consenting to a marriage, swerve from his word, much brawling and bickering is the consequence. Agreeably to the Mohummudan law, after the performance of any of the three ceremonies above mentioned, should any thing objectionable be discovered in the pedigree or character of either of the couple, the Qazee (judge), or any man of repute may pronounce such oath as that of the beteL leaf to be null and void : that is, in the event of some gross misconduct being proved against one or other of the parties. The common people are usually made to swear in this way ; and the same form is not unfrequently employed in the field in swearing seepahees (Indian soldiers), who after thus taking up the 6e/e/-leaf, never swerve from the word or action to which they become pledged. Sect. 2. MARRIAGE. , 9|-. 2. Shookrana is the name given to the undermentioned ceremony : From the bridegroom''s house are sent to the bride tlie following articles, mx. some jewels ; a pair of ungooshtan (alias, huddeearoo), or rings of gold or silver ; a green or red cholee of tafta (a kind of silk) ; a set of chooreeaa or green hungreean ; abundance of pansooparee ; sugar, Whopra, flowers, odoriferous oils, red thread for the choontee, a comb and sundul. These are carried on two or three platters, accompanied with haja hujuntur (or music), and attended by a retinue of people, including the relations and friends (with the exception of the bridegroom), and conveyed to the bride's. The ladies repair thither in doolees, either before or after the procession, and on their arrival withdraw to the female assembly. To the relative of the bride who first makes his appear- ance in the male assembly, whether a brother or any other near connexion, they hand the qowLheera (or contract-par- cel), which consisting of seven or nine 6e/eZ-leaves, and as many areca-nuts tied up in a small red handkerchief, folded in the form of a betel-leaf parcel, they make him promise, saying, " Mirza Boolund Bukht, the son of Mirza nujum ood " Deen, is betrothed to Khoorsheid Bee,* the daughter of ** Anwur Beg : Declare, in the presence of this assembly, " whether you do or do not consent to their marriage." His answer is, "I do."" After having put the question at full length three times, and received the same reply, they offer neeut kheyr ka fateeha, that is, they read the soora-e alhumd (or first chapter of the Qoran) once, and the Soora e Eezcijd (or 110th chapter of the Qoran) once. These ceremonies of the fateeha and the giving the qowl * Bee, an abbreviation for the surname Beebee. 92 MARRIAGE. Chap. XTV. beer a are performed by a Qazee, Khuteeb, Naeb-e-qazee, Mushaekh, Mowluwee, Moonshee, MooUa^ or any learned man ; in short, by any intelligent and respectable individual present. In some countries the ceremony of the qowl-beera is dis- pensed with ; the person who offers fateeha^ naming the couple, says, " I hereby betroth them," and performs the fateeha. On the conclusion of the fateeha, having distributed among the men some of the sugar and pan-sooparee (which among the great they give in charge to their servants, but the poor themselves tie up in their handerchiefs), the bride's company carries all the articles sent by the bridegroom to his intended. When the flowers, sundul, jewels, &c. together with the remainder of the sugar and paTi-sooparee, have been brought to the female assembly, one of the bride"'s female relatives brings her to them on her lap, where she sits modestly, with her head bent towards the ground, eyes closed, and face covered. Then the women from the bride- groom's side, having made the bride sit before them, anoint her head with the sweet-scented oil, tie up her hair with the red twist, put on her the cholee, biingree, and flowers, apply sundul to her neck, and adorn her with the jewels they have brought. Then some old woman on the bride's side, placing one hand at the back of her neck and the other under her chin, holds up her face to the view of the party. Then each of the ladies of the bridegroom's suite, taking a peep at the bride's face, offer her a present of a ring or some ready cash (two or four rupees or a goldmohur), and take, the bullaeean* as they call it, (literally, evils) from her face. • Bidlnccan lena, or taking all another's evils on one's-self, is a certain form of blessing-. This ceremony is performed by drawing the Skct 2. MARRIAGE. 93 Independently of the bridegroom"'s mother and sister, the father, brothers, near relatives, &c. likewise, on beholding the bride''s countenance, make her a present of some jewels or money, and pronounce a blessing on her. This ceremony of shookrana is also called shukur khoree (or eating of sugar), nishut or mangnee (or the asking) shurhut khoree (or the drinking shurbut), and hurree hayl (or the green creeper) ; but in some parts of the country they have restricted the term mangnee to the same when performed with great splendour and magnificence, and where the giving of valuable churawa (presents) to the bride, &c. are necessary accompaniments. 3. Mangnee is as follows. Should the bridegroom be present in the town, he goes to the house of the bride on horseback, accompanied with hdjd-hiijuntur, kunchneedn kay ndch, tdsd-murfa, thuptee, toortooree; if at night, along with fireworks and flambeaux (if not, without the latter) ; and with him are carried the following articles and fruits, in large covered trays, viz. One or two kinds of jewels, uttur, odoriferous oil, a cholee, a pair of bungreean, a comb, a pair of ungooshtan, a red twist, a damnee or eezar or a saloo in trays ; and in earthen pots, dried dates, almonds, raisins, poppy-seeds, dried cocoa-nuts, sweetmeats, soft sugar, sugar-candy, ^oor (treacle), sugar-cane, pan-sooparee, flowers, &c. according to his means. He is accompanied by his father, brother, and their relatives, friends, and atten- dants. The procession generally starts in the afternoon, and halting at every ten or twelve paces, discontinue the music and cause the dancing-girls to dance and sing, to whom the the hands over the head of the person blessed, and cracking her fingers on her own temples, in token of taking all the other's misfor- tunes upon herself: only practised by women. 94 MARRIAGE. Chap. XIV. attendants on this occasion make some present. Passing in this way throughout the hazm\ they reach the bride's house about eight o'clock in the evening. While they move along, the bands of music continue playing. If poor, they arrive at the bride's before dusk, the women proceeding to the assembly of females either a little before or after the rest. Should the bridegroom not be in town, the articles above-mentioned are despatched without him, witli the same pomp and state. When the men have assembled and sat for a while, the custom of qowl heera (if it be the one fixed upon by the party) is then performed ; and neeiit kheyr kay fateeha having been offered over the above-mentioned articles, after a public exhibition of them to the bride's friends, they are sent into her room. The trays being all removed, the rela- tives as well as the friends present are entertained by the bride's people with a dinner, consisting of sweet jmlaoo, or rice and sugar, as their means will allow. In some parts of India they give them on this occasion shiirhut to drink; hence the name shurhut-khoree (the drinking of shurhuf) is also given to this ceremony. Some, while drinking it, are in the habit of putting into the salver one or two gold mohurs, rupees, an eight or four anna-piece, according to their means. On dismissing the company, they are offered uttur, pan- sooparee and flowers, the usual signal to retire. If they be poor, betelr-leaf alone serves the purpose of giving the hint. Should the bridegroom himself be at the feast, it is cus- tomary for him to receive from the bride's side a pair of shoes, a shawl, or a doputta, a red cotton,* or ^a/3fa-(silk) hankerchief, or rings of gold or silver. Should he be absent. • Yellow, red, and green, are the only colours used on marriage ceremonies; black is emblematic of mourning-, white of gTave clothes. Sect. 2. MARRIAGE. 95 these are handed over to his parents, in order that they may be despatched to him wherever he may be. The women are likewise sumptuously and ceremoniously entertained.* 4. Pooreecm, i. e. ten or fifteen days after mangnee, the bride's people prepare various kinds of jMoreean, and having filled the trays and earthen pots (in which were brought from the bridegroom's house the mangnee articles) witli them, they despatch them in pomp and state, attended with music, to the bridegroom ; whose company again convey part of them, accompanied with music, to their several relatives and friends in the town. 5. U'hayleez Whoondlana (or treading the threshhold), is a ceremony observed as follows. If after mangnee it should appear requisite to postpone the marriage for six months or a year, or longer, they perform the ceremony of dhayleez Whoondlana, prepare meetha polaoo, khara ^jo- laoo, a variety of salnmj (or curries), and having invited the bridegroom, their relations, friends, &c., despatch dancing- girls and music to escort them, to the house. On this day the bridegroom likewise receives sula- mee ; that is, on his making a sulam (salutation) to his saas (mother-in-law), she presents him with a handkerchief, a gold ring, and some money on a tray. The reason of this ceremony is this : It is not customary for the bi'idegroom either to go to the house of the bride, or eat any of her victuals, until the marriage is consummated ; but after this • While our author cursorily passes over all that occurs in the female apartments on this occasion, Mrs. Meer furnishes us with a minute account of what took place when she herself performed the part of " oiiiciating friend ;" She decorated the young lady with the sweet-jessamine ornaments and the gold tissue dress, and fed her with seven pieces (the lucky number) of sugar-candy with her own hand, &c.— Vol. i. p. 362. 96 MARRIAGE. Chap. XIV. ceremony is performed, he may go there and eat of any dish seasoned with salt, at any feast or occasion whatsoever. 5. Numuck-chushee. In some places, a day or two after the ceremony of mangnee or nisbut, the bridegroom's people send in trays polaoo, birreeanee, s;urda, moozafur, together with feernee, nan, &c. more or less, according to their means, as also a pandan (the 6e^e/-box) to the bride's people, who eat and distribute them among their relatives and friends. A day or two afterwards, the bride's people send victuals, in like manner, to the bridegroom's. This ceremony is termed nmmick chushee ; after which, dis- pensing with the rule of partaking only of sweet things at the bride's house, as heretofore, he may eat of food that is seasoned with salt or acid. The bridegroom, on repairing to the house of his in- tended, carries along with him sweetmeats, flowers, and 6e/e/-leaves on trays, and his relatives also take something nice and acceptable to the bride's people. After mcmgnee, if their means will allow of it, the bridegroom sends to the bride, and vice versa, at every feast eedee (or holyday o-ift). For instance, at the Mohurntm festival, anteean abeer, a handkerchief, a small purse filled with betel-nuis, coffee, sook'hmookVi, cardamoms, &c. and some money ; at the Akhree-char-shoomba feast, pooreean, goolgoolay, &c. ; at the Shaban, various kinds of eatables and fireworks ; at the Rumxan festival, sayweean, sugar, kliopra, dry dates, almonds, ghee, &c. and money. At the Eed-e-qoorbunee, a sheep, some cash, &c. At the Riimxan feast, they are usually conveyed attended with music. Independently of these, the food over which fateeha is offered in the name of saints, dressed on the occasion of fulfilling vows, is also sent. Sect. 3. MARRIAGE. 97 Sect. 3. Concerning the applicatimi of Huldee (or Tur- meric) to the Bridegroom a7id Bride, alias Mnnja bithana {or sitting in state), and Puttee, Jiiha.^, and Mndar ka chlianda. A day or two, or even a week, before the application of huldee to the bridegroom, they fill the bride's lap with muelleda and pan-sooparee, and apply huldee to her. This preliminary ceremony, which they term chor^ huldee, is performed solely by the ladies of the house, and is a mere excuse for having her body perfumed by rubbing it with chiksa, which they do morning and evemng. After the bridegroom has had huldee applied to him, either on the evening of the same day, or the next, they apply what is called saoof huldee to the bride. On that day they entertain their female relatives, friends, and neigh- bours in the morning with a meal, consisting of dul and rice, or khichree, and in the evening with a dinner com- posed of meetha polaoo or khara polaoo. After that, hav- ing put some mulleeda and pan-sooparee into the laps of the ladies, and seated the bride on a chair with a red cloth canopy held over her, they spread a red handkerchief^ before her on a red carpet, and singing, at the same time, perform choivk hhurna thereon, i. e. they place a quantity of unboiled rice on it in the form of a hollow square, forming various devices with the rice within it. They • Chor (lit. a thief) here signifies clandestinely, from the circumstance of its being done quietly, without inviting any one, or having a dinner, &c. t Saoo means revealed, in contradistinction to cho?- (private), be- cause it is done in a public manner. X Dyed red with saftlower, not white, because that resembles grave- clothes; not black, because that is a mourning-dress, and bears some analogy to the devil; not green, because that is the dress oi fuqccrs (or devotees). H 98 MARRIAGE. Chap. XIV. place a log of sa7idtil-wood, wound round with red thread, near the stool for the bride or bridegroom to place their feet on, as it is considered unpropitious to tread on the chowk (or square). The bride's younger sister, standing behind her, with a red daoonee, takes hold of her ears. They take two Whopray^ fill them with dry dates and poppy seed, roll them up in red cloth along with a log of sandal wood. The bundle so formed, which is called gode (lap) they place in the bride's lap. Then each of the sohogin (or mar- ried) ladies, applies a little huldee to the bride's face, body, or apparel. While this operation is going on, bnja and domneean (musical instruments and musicians) continue playing and singing; they likewise do so at the time of applying huldee every morning and evening from that day till the day of joohva, both in the house of the bride and of the bridegroom. From that day, should Providence have blessed them with the means, they invite their relatives daily, morning and evening, to dinner, and entertain them with the per- formances of dancing-girls, while outside the door, baja, tasa, or nowhut (musical instruments) continue playing. After having applied the huldee to the bride, they make her sit in a separate apartment, and do not allow her to en- gage, as usual, in any sort of employment whatever ; and as food, she is permitted to have nothing save khichree, rotee, ood,* and sugar. The frankincense is administered to impart a sweet smell to the body, and the ladies of the house rub her body with chiksa (vide Glossary) every morning and evening until the joolwa day, repeating the operation without washing off the preceding application, • Ood, or benjamin. In this case, it is prepared by putting a quantity of it between two wheaten cakes, closed all round and fried in ff/iee. Sect. 3. MARRIAGE. 99 with the view of improving the lustre of her skin, and per- fuming her body. The ceremonies attending the application of huldee to the bridegroom are, in every respect, similar to those of the bride, except that the chiksa is rubbed over him by the barber, if he be present, every morning and evening. Besides, it is customary with some to observe puttee, juhaz, and mudar ka cKhanda, either one, two, or all three of them. With many, it is the custom to float puttee ; that is, the evening before that of huldee, they take a branch of the pomegranate tree, and having decked it out in a piece of red cloth, and having bent it, or made it to bend after the modest manner of the bride, they ornament it with garlands of flowers, putting on sometimes even a silver hunslee (or neck-ring), they stick it up into one and a quarter seer of unboiled rice, put into an earthern pot, having a wide mouth like a washhand-basin, and place around it for the night kViara polaoo, meetha polaoo, and various kinds of fruits ; and arbanees, or diiff a.m\ s?/rorf-players, sit up all night in presence of this puttee, and playing and singing, recount the history of Salar Musuood Gazee, even to the very conclusion of his battle and martyrdom. Some have sus- pended against the wall a curtain on which are painted re- presentations of his martyrdom, battles, &c. Next morning the puttee is carried in the basin on the shoulder of the bridegroom, accompanied by the above musical /wgeers ; and burning frankincense as they go along, they proceed to the water edge, where, having off'ered fateeha in the name of Salar Musuood, they set it adrift on the water. In the evening of that day, about eight or nine o'clock, having launched the J7j«rt.^ (or ship), the ladies apply hul- dee to the bridegroom after the same manner as was done to 100 MARRIAGE. Chap. XIV. the bride. The jiihaz is a wooden frame-work in the shape of a stool, to the four legs of which are fastened as many earthern pots or pumkins ; or it is made of straw and bam- boos in the shape of a boat, so as to prevent its sinking, and it is variously ornamented. To it are suspended flowers and fruits, such as lemons, oranges, plantains, guavas, {vide Glossary) pomegranates, nariel, khopra, (cocoa-nuts and its dried kernels), &c. and having placed on it hnlwa pooreean, sugar, and betel leaves, and covered it over with a red koossoom (safflower) coloured cloth, and lighted a lamp made of wheat flour with ghee in it, they cause it to be carried on the bridegroom's, or some other person's head, and along with it inalleeda sheer-birrinj, alias klieer,* milk, dulleea, meethee rote,-f kc. accompanied by baja tasa, and with torch-lights, they proceed to the banks of the river, sea, or tank, and having there off*ered fateeha in the name of Khoaja Khizur+ (the peace of God be on him !) over the eatables, the shipwright takes them off" and dis- tributes some among the assembled throng of poor who have come to witness the fun, as well as among those who attended the procession, then replacing the lamp on it, they set it adrift on the water. Should any one by special invitation have been asked to • There are three varieties of dishes, of rice and milk, with sugar, distincruished by their consistence: 1.' dulleea, thinnest; 2. kheer, somewhat thicker; and 3.fitnee, of a still firmer consisteuce. t Sweetened, flat round cakes. X The name of a Prophet, who, according to Oriental tradition, was prime minister and general to an ancient king of Persia, called Alex- ander, or to Caicobad (not Alexander of Macedon). They say that he discovered and drank of, the Fountain of Life, and that in conse- quence he will not die till the last trumpet. He is by some confounded with the Prophet Elias. For further particulars of Khoaja Khizur (Neptune?) vide chap, xxvii. Sect. 3. MARRIAGE. 101 accompany the ship, they are taken home, treated to shcer- hirrinj, polaoo, &c. and dismissed with jjan-sooparee. All this being done, they apply the huldee. Mudar ka cJihanda* alias hhundara, i. e. They take a cow and some wheat flour, and desire some of ihe fuqeers of the Mudar tribe to prepare chukoleean (alias sootreean), and to dress it with the meat. Then having ofiered fateeha in the name of Zinda Shah Mvidar, they scramble for it. The history of Shah Mudar will be more particularly noticed hereafter in the feast held in the month Jummadee- ool-awul, {Vide chap, xix.) Those whose means will allow, have the bridegroom on this occasion decked out in a pink pugree and jama (the poor in yellow ones), a yellow s/««/, a gold 7nala (necklace), a ijudduck and chundunhar. The bridegroom does not, as usual, go about shopping, but his friends go in his stead ; if he be poor, how ever, he is, of course, obliged to go himself. From the day that the huldee has been ayjplied to the bridegroom, until the day of shuhgusht^ breakfast is daily sent, by such as can afford it, from the bride's house, for the bridegroom, consisting of choha, shurbut, meetha polaoo, or khichree milk, muleeda, with a tumbaloo, having a red thread tied round its neck, and being bespattered all over with sundul, containing shurbut, or plain (lit. sweet) water, wherewith to rinse the mouth, and a thin twig of a branch of the pomegranate tree, with red thread wound round it for making scmiswak or tooth brush (Gloss.) and pan-soo- paree, cloves, cardatnoms, with, or without gold or silver leaf pasted over them, with the breakfast, accompanied with music. • Clihanda means a sluiro. 102 MARRIAGE. Chap. XIV. The first day, however, whether rich or poor, they neces- sarily send meetha (sweet) polaoo, in order that after having partaken of this sweet dish, the bride and bridegroom may live lovingly together, and enjoy the sweets of life. The women who accompany the breakfast from the bride's party, see the bridegroom wash his face in their presence, take his breakfast, and chew parisooparee, before they take their departure. Sometimes they only deliver them and go away. Sect. 4. Concerning the carrying of Huldee and Maynlh- - dee from the Bridegrooiris to the Bride, and vice versa. Among the rich they construct a frame-work, somewhat in the shape of a taboot, with red, green, yellow, or white paper, ornamented with mica and tinsel, and this they term maynh-dee;^ within this they place a couple of plates, one containing huldeef to apply to the body. The other vmtynh- deeX for the hands and feet, and accompanied by a large concourse of people, relatives, and sumdeean (or the fathers and mother-in-law) as attendants, they proceed with music, such as baja, tasa (instruments of music), and knnch- neean kay nach (or the dance of dancing-girls), and with lighted torches, and fireworks, to the house of the bride. They also convey along with the above, on separate trays, mulleeda flowers, betel leaves, sundul, and two or four § phials of a red dye, made of shuhab (or safilower) to sprinkle * It is esteemed a highly unpropitious circumstance, if any call this fkbric by the name of taboot, which in fact it is, since that term is solely applicable to a bier. t i. e. Huldee (turmeric), triturated with water. } Maynh-dee, i.e. the leaves of the Maynh-dee-tree (Lawsonia spi- nosa, Lin. or Eastern privet), together with a little catechu, areca-nut and the stalks of betel-leaves : triturated with rice gruel, or water. § Not three, as that is an unpropitious number. Sect. 4. MARRIAGE. 103 on the body, and over these they hold a red mundup (or canopy), that is, a square piece of cloth fastened by its corners to four poles carried by men. SJiould they have a shahmeeana (or canopy) of velvet, broad-cloth, or chintz, they carry the phials, &c. under them. On their arrival at the bride''s, the women proceed, as they are wont, to the female assembly, while the men remain in company with the men. Among female, as well as male sumdeea7is, a number of tricks are frequently played at dinner; such as, for in- stance, a dish full of bones, witli a little polaoo over them, is set before a person, who unthinkingly dips his fingers into what he conceives to be polaoo; when, behold, he finds it to be a plate of bones ; upon which the bride's party facetiously observe to him, " Why, what a glutton you " must be, to have finished already, and to have filled " your plate with bones, while the rest of the company " have scarcely begun.'" Previous to sitting down to dinner, the men and women have some choha and shtcrbiit, served up to them. The choba^ is a dish of meetha polaoo, with tlie dried kernel of the cocoa-nut, dates, and almonds cut into thin slices, mixed together, and covering it over : it is brought on a plate and handed round; and after giving the guests a draught of shurbut, they taste a little of the choba. On this occa- sion, one of the bride's relations also winds a long piece of tliread round the point of his fore-finger, and dippino- it into the choba, begs of one of the sumdeeans to allow him to feed him. On swallowing the morsel, the end of the thread goes along with it, when the feeder withdrawing his finger, and displaying to the company the ridiculous The term choba, in this case, is applied (o the mixture, but is properly the name of any of the three fruits cut into thin slices. 104 MARRIAGE. Chap XIV. sight as of a fish hooked, calls out, " Look here, gentle- " men, this man's intestines are all coming out !'' which, of course, excites a vast deal of laughter among them; and in this way they play off many such jokes, merely for the sake of amusement. After dinner the men retire to their houses, while the women call the bride to them, and with their own hands apply the maynh-dee to her hands and feet (i. e. to the inside of the hands and nails of the fingers, and to the soles of the feet and nails of the toes), and the hiildee to her body. Sometimes they rub her body also with chiksa (Glossary). The ingredients are pounded, mixed with a little water, and rubbed in the same manner as Moosul- mans are wont to rub themselves in bathing. On every occasion where chiksa is used, it is employed in the above way. There are women who go about vending chiksa, ready pounded and prepared, folded up in paper; while druggists, or shopkeepers, have the different articles for it in their natural state for sale. If the people be poor, they carry the mulleeda flowers, betel, &c. in trays, ^the two phials of red dye, and the saucers containing the huldee^ and 'maynh-dee,^s'\ih a canopy held over them, without the 7nayn]i-dee (or taboot), accom- panied, as above-mentioned, with men and women, music, dancing-girls, lighted torches, &c. The next day, in the same manner as the huldee and maynh-dee came from the bridegroom's to the bride's, it is carried from her house to his When the bride's-women come to apply maynh-dee to the bridegroom, the bride- groom"'s salee (sister-in-law), or, in her absence, any near relative, comes with them. If a younger sister-in-law, she stands before the bridegroom without the intervention of a skrecn, and makes all sorts of fun with him. If an elder Sect. 4. MARRIAGE. 105 sister-in-law, she stands before him with a curtain held between them, and having applied the maynh-dee she catches hold of his finger; then the bridegroom's mother, sister, &c., by putting into the salees lap a nuqday ka jora, a cholee, or daoonee, get her to liberate his finger. It is necessary on that day to give to the salee a suit of clothes conformable to the means of the parties. Sect. 5. Concerning Paoon Minut or Paoon Mayz, or the measuring for the Bride and Bridegroom's Wedding Dresses. The wedding garments of the bride are provided by the bridegroom's parents, and his by her's, each according to their means. For the purpose of taking the measure for them, they send from the house of the one to that of the other, a tailor accompanied by an old woman, a red thread, some pan-soo- paree and sugar carried in trays, attended with music. While the tailor stands without, the old dame goes in, and with the red thread measures the bride for a cholee, koorta, peshwaz (alias tilluck), soorwal, a pair of shoes, &c. and having given the measure to the tailor, they both return with the music to the bridegroom's house. The tailor him- self takes the measure of the clothes for the bridegroom, consisting of a jama, neema, paee jama, &c. In some countries the tailor does not go to the bride's house, but Avomen go and bring the measure to him. At the time of taking the measure they apply sundul to the tailor's neck, throw garlands of flowers over his head, and give him (independently of the established hire, which he receives afterwards) one seer and a quarter of unboiled rice, some dal (a kind of pulse) and goor (or jaggree), to- gether with a few (lit. two or four) pice ; in order that 106 MARRIAGE. Chap. XIV. he may bless them for their liberality, and being pleased, be induced to execute his commission to the entire satisfaction of the parties. The bridegroom's clothes are sewed at the bride's house, and vice versa. The clothes at the bridegroom's house, when ready, are despatched with the burree* to the bride; and those at that of the bride's, with the jay hex f to the bridegroom. Sect. 6. Concerning the Ceremonies observed on the Shub- gusht Day, viz. 1. The custom of depositing the Kulus kay Mat {water-pot) under the shed. — 2. The method of painting the Tail ghurray {oil-pots). — 3. The fashion of making the Mundway kay Beebeean (ladies of the shed). 4. The forms attending the conveyance of the bride- groom's Burree {wedding gifts) to the bride. — 5. Th£ mode of carrying the bride''s Jayhez (h'idal parapher- nalia) to the bridegroom'^s house. — 6. The ceremony of Jhol phorana (breaking open the pots). — 7. The manner of beating the Putkay chawul (virgin rice). — 8. Tie obser- vance of the rite Tail churhana (raising the oil-pots). 9. The Shub-gusht (nocturnal perambulation). 1. Kulus kay mat. Previous to the commencement of the marriage ceremonies, a mundiva (or pandaul, alias a shed) is erected in the houses of both the bride and bride- groom ; under which, on the burree-day, it is customary, about six or seven o'clock in the morning, to place a couple of red kulus kay mat or water-pots.J These are filled with water, besmeared with sundul, and placed on the sand in the shed, at the right-hand side of the house. Thev also • Vide p. 109. t Vide p. 116. t And are removed, Vide, chap. xiv. sect. 9. Skct. 6. MARRIAGE. 107 scatter on the sand four or five kinds of grain, in order that these may germinate, as emblematic of their good wishes that the newly-married couple may in like manner be flourishing and productive. The kulus kay mat is in some countries called jhol kay ghurray; into these, instead of water, is put duhee (curdled milk) and large sohaleean (cakes), and having covered their mouths with red cloth, they reserve them for future use. 2. The custom of painting the tail ghurray (oil-pots). Previous to the fateeha of the mu7idway kay heeheean, at about eight or nine o''clock in the forenoon, five sohaginan women commence besmearing small red tail ghurray (or oil- pots), seven in the bridegroom's and nine in the bride's house, with sundul. This being done, they tie a red thread round the necks of the vessels, put into each of them some chiksa powder and some buri'a (cakes) and close their mouths with sohaleean (thin wheaten cakes) fastened on by means of red thread. These pots are also placed with tlie rest of the things to be used at the oblation to take place at the ensuing ceremony. 3. It is the custom to make, both at the houses of the bride and bridegroom, what they call mimdway* kay bee- beean (lit. ladies of the pandaul or shed). The particulars of the ceremony are as follow. On the burree-day, about ten o"'clock in the forenoon, they take some dal, boiled rice, duhee, ghee, poorean, mat kee bhajee, sugar, and shurbut (among the poor, together with the wedding dresses and ornaments intended for the opposite party), and having oS&ceA fateeha over these, in the name, first, of his highness and all the other prophets, then of their deceased ancestors, ♦ So named because the cere inony is observed under the laundwdy means "the feathers" as well as " o?i." § Sir, a head ; jmr, featliers ; and do paon, two legs. II The lal (or redness) («) of a sweetheart's teeth was so bright, that when compared to the lal (or ruby) produced on mountains, the latter looked dim. The sea smiled on the beard (that is, the rays) of the sun, and observed to him, that its "water" produced a brighter red (5) than his "heat."(c) («) Occasioned by the chewing oi pan, or betel-leaves. {b) Alluding to the betel-leaf being nourished by water. ((■) Which they conceive to be the cause of the production of rubies. skct.g. marriage. 115 and in the mean time pan-sooparee, tobacco, flowers, and uttur are handed round, and rose-water sprinkled over them. After sitting for an hour or two (lit. two or four ghurrees), they go home. On retiring, the senior guest, addressing the host, says, " Be pleased to (or will you) " give us leave, (or permission to depart) ?" adding, " may " God bless and prosper you ! I have made a hearty " meal, or dined heartily (orig. eaten a bellyful)." To which the other replies : " It is the will of God and Mo- hummud," (i. e. not mine ;)" or, " very well :"" " certainly." Then the whole company rise, calling out, " Us sulamoon ally koom /" (Peace be unto you) and take their departure. Should any one, through indisposition, or unavoidable accident, be obliged to leave the party, he gets up, makes his apology to the host, takes leave as above, and with- draws. As the men are entertained in the male assembly, so the women, who come from the bridegroom, are treated, in like manner, in the female party ; with this exception, that there are no dancing-girls, and no smoking, or use of tobacco takes place. When the female guests, whether of the bride's or bride- groom's party, enter, and leave tlie house, a lady stands at the door of the room, and puts into the mouth of each, as she passes her, a bit of sugar-candy, and applies a little siindul to her neck, while two others hold a red cloth as a canopy over her head, a white or red chandnee (cloth) being previously spread on the ground for her to walk on, extending from the door of the house to the place where they sit. This is likewise sometimes done, though very rarely, among men. At the time of washing the hands of the near relatives of the bride and bridegroom, male or female, the servants T 9 116 MARRIAGE. Chap. XIV. supply them with shurhut, instead of pure water; and while washing, they drop a rupee, an eight or four anna piece, or a ring into the basin, for the attendants. Women of the lower class, on entering the female assem- bly, must not say, " sulam ;"" if the hostess be a lady of rank, they perform qudumbosee (the ceremony of kissing the feet *) to her, and merely make sulam to the rest. When going away, they request permission in the same Avay as the men, and then take their departure. The men of the better ranks of society, however, when coming in and going away, say, " sulam hundugee, tusleemat,-f according to the rank of the lady of the house. I may remark here, that the sulam made by females, is not like that of the males, touch- ing the forehead with the right hand, but it consists in touching the puttee (or hair above the right temple). In the evening of the hurree-dsiy , abundance of pro- vision, consisting of polaoo, curries, &c., accompanied with music, is sent from the bride's people for the bridegroom, and the food is termed rnnghurree ka kliana. 5. The next day they carry the jayhexX (or bridal para- phernalia), from the bride's house to that of the bride- groom. If the carrying of the jayhe% take place on the day • Or rather, touch her feet with the riglit hand, and then kiss the latter or, more generally, make sulam with it; while her ladyship, scarce allowing- it to be done, out of politeness and condescension withdraws her foot, and, taking hold of her hands, says, "nay, don't do that ;" or, " enough ;" " long may you live ;"' " come, be seated." Or, if she be married, "may God render your sohag durable" {i.e. may God preserve your husband). If he be dead, " may God cause your end to be happy." + i. e. My " blessing" " service" or " salutation to you." t BlaynJtdcc would seem to be the term applied in some parts of Hindoostan, to the jayhez paraphernalia. Vide Mrs. Meer's Obs. vol. i. 377- Skct. g. marriage. 117 following that of the hurree, it is on the jayhe.z-day that, in the bride's house, they perform the ceremonies of placing the water-pots, painting the oil-pots, and making the mund- way ladies, as before described ; and some of the food of the mtmdway ladies, accompanied with music, is also sent to the bridegroom for his dinner. On the jayhez-Aay, her qoran (if she have one), is first forwarded, accompanied with music ; then, about four o'clock in the afternoon, the fol- lowing bridal paraphernalia, viz. A sayhra of iHoqei6h,* and one of flowers,-j- or only one of flowers, (i.e. a garland tied round the head, and hanging down to the knees). The bridegroom's wedding dress; consisting of a red pugree, or turban ; a red mundeel, a cord of silk and gold, or only of gold thread, rolled over the turban ; a red jama, a very loose garment worn over the neenia ; a red neema, or a garment, half as loose as the jama ; a red shal, or shawl; a red doputta, (lit. two breadths). It is like the next article, but of double the breadth, and is thrown over the shoulder ; a red putka., a cloth worn round the waist; a xedromal, or handkerchief; a red eezar, or long drawers, with its nara or band ; a red jootee ka jora, or pair of shoes ; a red kunggiin, an ornament con- sisting of a red thread tied round the wrists of the bride and bridegroom; a red pVioohoojignee, any sweet-scented flower enclosed in a piece of cloth for the bride to smell ; and two red (or koossoom, safflower coloured) romal, or handkerchiefs to wave over the bridegroom. A quantity of the bride's clothes which have been worn. • Moqeish, (gold or silver thread). t If XhQ jayhez and slmlgusht take place on diflerent days, l>oth snyltrns arc sent on the latter day, as otherwise tlic flowers \\()iild fade. 118 MARRIAGE. Chap. X[V^ A Sohogpoora. (vide Glossary). Jewels ; if among the rich, a considerable number ; if among the poor, in value according to their means. For the nose, a nuth, a large ring worn on the left nostril, of gold ; and a hoolaq, a ring worn on the centre cartilage of the nose, of gold. For the neck, a hichcha, a necklace worn tight round the neck, of gold and glass beads, and a neembolee (alias JmllaJi), one ditto hanging down. For the wrists, a hungreean ha jora, a set of bracelets of coloured glass. For the fingers, an iinggothee, or ring, of gold or silver. For the thumb, an ungooshtmi (thumb- ring) of the same metal. For the toes, an anwut, a ring furnished with little bells, worn on the great toe, of silver, and a bich/nvay, one without bells for the other toes, of silver. A Singardan (reticule or toilet-bag, if I may so call it) of chintz, velvet, &c. containing, a. pandcm^ a box of gold, silver, copper, or brass, for holding betel and its appen- dages ; a choiv-ghiirray, a small box of gold or silver, with four partitions for holding spices, vix. cloves, carda- moms, nutmegs, mace, &c. ; an aeetia, or looking-glass ; a kwiggy, or comb of wood ; a meesee-dan, a box of gold, silver, copper, or brass, for holding meesee (or powder made of vitriol) ; a soorma-dan, a similar box for holding soorma,* generally considered to be antimony, but what is used in India is an ore of lead ; a kajuldan (alias kujlo- tee), a box for holding kajiil (or lampblack), of gold or silver, with its sulaee (or probe) of gold or silver ; an utturdan, a vial for containing uUilt (or otto of roses), lit. uttur-box, a receptacle for uttur ; a golabpash, a bottle of glass, gold, or silver, out of which rose-water is • i. e. Collyriura for staining the eye, to give it a brilliant ap- pearance.— (vide Glossary). Skct. n, MARRIAGE. II9 sprinkled ; a jeeh ch'hihiee, or tongue-scraper, of gold or silver. An Asmangeeree, oftafta, chheet, or k'^hariva ; or a chandnee of white cloth (a canopy or cloth fastened to the ceiling) ; a deewargeeree, tapestry or cloth to adorn a wall ; apurda, or curtain ; a jae-tiumaz, a cloth, &c. on which they per- form their devotions; a shutrunjee {aWas Jamkhatia or a large carpet) ; a dusturkhwan, a substitute for a table- cloth, which is spread on the ground ; a khwan-jiosh (or tora-posh), a cloth for covering a tray, a tray-lid, a cloth covering for dishes; a sur-posh, a lid for any vessel, as a cup, dish, &c. ; a hoqcha, a cloth for wrapping others in. Furnitures, vis;, a Pullung, bedstead or cot, with its appen- dages, vi%. a toshick, or mattress ; a tukeea, or pillow ; agirday (alias ^?// tukeeci), a small round pillow laid under the cheek; a pullutig-posli {corrixp. palampore), a cover- let, a counterpane ; a ruzaee, a quilt ; a sayjbund, silk cords, with gold or silver tassels to them, for fastening the mattress to the bedstead ; a galeecha, a small carpet spread near the bed ; agadee, a thin mattress, or any thing stuffed, spread on the galeecha, to sit or lie on ; a chowkee, or stool ; a snndooq, a chest or trunk of wood ; a sun- dooqcha, a box of the same ; a payfara, a large rattan close basket ; a jjaytaree, a small one ; a jamdanee, a sort of leathern portmanteau ; a haylun, a rolling-pin ; a putra, board on which dough is kneaded and moulded ; a sundnl ka k'hor, a piece of the heart (core) of sandal-wood ; a sundlasa,* a flat circular stone on which the sandal-wood is triturated or ground down ; a sayweean ka tukhta, a board for making sayweean (or vermicelli) on. • The stone being too insignificant an article, is not sent with the rest ; but fiirnislied afterwards. 120 MARRIAGE. Chap. XIV. Utensils, viz. a Dayg, a copper caldron ; a doygcha, a sn.all one of the same metal; a kufgeer, an iron skimmer per- forated with holes, like a colander ; a tambtikhs, a large copper spoon, to serve out rice with ; a sheen, a copper cover for pots; a lunggree, a large shallow „pan, used for kneading dough, and at meals for serving rice, &c. ; a luggnn, a large flat, hollow, copper utensil, in the form of a basin ; a thnlay, a small flat copper dish ; a tubiiq, a large brass one ; raykaheean, copper saucers ; a hadeea, copper bowls; salun kay kntoray, copper curry- cups; tushtureean, small copper-plates ; a chumcka, a copper spoon; a tiimhaloo (alias lota), a copper or brass pot for holding water ; a chillumchee (alias sylabchee) a copper or brass wash-hand basin ; an aftaha, or ewer of the same metal ; a sorahee, or goblet (gugglet or goglei) of kala- just (blende) ; a panee ka kutora, or drinking-cup, of copper or kala just; ak'/iopni cJihilnay kee chowkee or an instrument of iron for rasping the kernel of the cocoa- nut ; SLpooreean kay choontee, or a pair of pincers for or- namenting pooreeans (a kind of cakes); a peekdan or oogaldan, a spittoon of gold, silver, copper, brass, or vidry ; a shuma, or a lamp of brass or kussund ; an ood huttee ka ek-a, a receptacle for pastils, of brass or kus~ sutid ; a pa/A;ee, or palankeen ; a. bandee, or female slave; a golam, or male slave ; a horse, cow, buffalo, goat, sheep, &c. They tie a red thread to each of the above articles, with the exception of the animals, and mark it with sundul, putting into each utensil a pan ka beera (or mouthful of betel), prepared for mastication. Each person gives a greater or smaller number of the articles contained in the above list, as his means will allow. As was done with respect to the burree apparatus, so Sect. 6. MARRIAGE. 121 these articles are in like manner carried with a similar train, accompanied with music, &c., and attended by all the rela- tives (save the bride herself and her parents), and friends, (as marriage attendants) are taken to and delivered at the bridegroom's house, where both men and women are simip- tuously entertained, as has been minutely detailed on the burree occasion. As on the burree evening, jiolaoo, &c. were sent from the bride's house to the bridegroom's, so likewise on the jayhex evening, polaoo and curries, &c. are despatched from the bridegroom to the bride. The latter, as well as the former, is termed o'ungbitrree ka Whana. The jayhez (or the above paraphernalia), remains the bride's property as long as she lives. In the event of her dying childless, her nearest of kin may claim it. But if she have children, it becomes their property. 6. Jholphorna, i. e. about three o'clock in the afternoon of the shubgusht-day, having decked out the bridegroom's sister in a new suit of clothes, they get her to perform jAoZ phorana ; which consists in her forcibly pressing on the cloth tied over the mouth of the jhol kay ghurray (or pots) before-mentioned (mrfe p. 107.),Avhich being rent, and her hand getting into the contents of the pot, she tastes a little of the duhee (curdled milk), herself, and then dis- tributes the rest amongst the people. The same ceremony is performed by the bride's sister in the bride's house. The pots are left where they were unwashed. The shubgusht invitations being issued, and the guests assembled at the bridegroom's house, the men are enter- tained with kliara pohtoo from three in the afternoon till dusk ; and the women in the female apartment in the evening. After dinner, the latter go to the bride's house, and perform on her the ceremony of 122 MARRTAGE. Chap. XIV. 7. Put hay chawul chhurana (or winnowing the rice of chastity, or virgin-rice). They put a seer and a quarter of unboiled rice into a red handkerchief, and with a moosul (or long heavy wooden pestle, in use in clearing rice from the husk), to which a betel- leaf parcel, tied with a red thread, nara* is attached, all the women, together with the bride, go through the sham ope- ration of beating it; at the same time singing some song usually sung on such occasions. 8. Afterwards, the ceremony of tail churhana is per- formed : that is, they put the seven empty tail ghiirray (oil-pots) painted by the ladies, together with an arrow having a jmn kee heeree and a sohalee fastened to it with red thread, into a basket ; also a small piece of sugar-candy wrapped up in a betel leaf, and a little meesee tied up in paper, and some sweet oil, or scented oil, in cups. But pre- vious to transporting these to the bride's place, the ladies rub a little meesee on the bridegroom''s teeth, and give him the sugar-candy mentioned above, to hold between his teeth for a few minutes, apply a little of the oil to his forehead, and then placing the cups on trays with the above meesee and sugar-candy, carry them, accompanied by music, to the bride's house. On their arrival there, having brought the bride out under the shed, and seated her on a stool, they hold a red handkerchief over her head in the form of a canopy ; and first of all any old so/? a^iw- woman takes up, with the tip of her fore-finger, two or three times, some of the meesee^ and applies it to the bride's teeth, and then makes her rinse her mouth : the reason of which is, that the • By Mrs. Meer's account, it appears that it is the office of the elder of the house to tie the nai'a (which is a cord of many threads, dyed red and yellow) to the moosul on this occasion. (Vol. i. p. 391.) 'I'he custom, Mrs. M. remarks, is altogether of Hindoo origin. Skct. r». MARRIAGE. I03 bride may become as old a sohagm-woman as herself: and all the other women in rotation take hold of the arrow with both hands, dip the end of it into the oil, and then apply it three times to her knees, shoulders, puttee (or hair over the temple), and forehead. They then place the oil-pots, four on the right side, and three on the left of the bride. A woman, standing on the right side, hands the four pots over the bride''s head to a woman on the left; and the latter, in like manner, hands over the three on the left side to the former. This operation is repeated three times. During the performance of all this, there are certain songs current among women which they sing. The bride holds between her teeth, during the ceremony of tail chur- hana, the piece of sugar-candy which the bridegroom had in his mouth (page 122) ; and after the ceremony is over she gives it to any child present. This rite being concluded, the bridegrooom's female friends go home, and the bride"'s proceed in the same manner to the bridegroom's, with the nine oil-pots painted by the sohagin-w omen at her house, together with the meesee, some of which they had applied to her teeth, and a bit of sugar-candy which she had held in her mouth, lift the oil-pots (as just described) apply the meesee, and make him hold the bride''s sugar-candy in his mouth. In short, they perform the same ceremonies to him as they did to the bride. It is a general custom not to use meesee imtil a person, male or female, is married; it is therefore thought very im- proper to do so. Men, however, on being circumcised, necessarily apply it once (p. 44), on the day that they are adorned with flowers ; but females never use it before their wedding-day : and it is by the black mark in the crevices between the teeth, occasioned by the application of the meesee. 124 MARRIAGE. Chap. XIV. that people generally distinguish whether a woman be mar- ried or not ; which circumstance as to men is not so easily discovered, since they never apply meesee to their teeth, except at their marriages;* (and at circumcision). At the houses of both the bride and bridegroom, the empty oil-pots, after one or two of the Fridays of the honey- moon, are given away to the aforesaid sohagin-womeu who painted them. In some countries, in order to perfonn tlie above ceremo- nies with the oil-pots, the latter are conveyed with the hurree and jayhez respectively. Among women of some of the castes, the two above cus- toms of put kay chaiviil cJihurana and tail churhana are considered of such consequence, that no marriage is thought to have been properly celebrated, and no woman is esteemed fit to move in genteel society, at whose wedding either of them has been omitted. Should the shuhgusht take place on a different day from that of hurree and jayhez^ after the ceremony of tail chtir- hana^ the flower and moqeish sayhra, mentioned in ihe jay- hex, and a flower pakliur-f for the horse, are despatclied with music to the bridegroom. 9. The bridegroom''s shuhgusht, alias shuhurgusht alias suhurgusht (i.e. nocturnal, city, or dawn-of-day, perambu- lation) : — • Consequently their teeth are always clean. It is only hy enquiry that the circumstance can be ascertained. AVomen conceiving meesee to be a sig-n of being a sohag invariably use it, and a few men do the same. At the time of the cevevciOT\y oi tail chttrhana, at the bride's and bridegroom's, they also perform vhoivk lj/ui7'na, as described under the head of Imldee (p. 97). They never obser\e the former rite without the latter. t Pahlmr, literally an iron armour for the defence of a horse or elephant; but here alluding to an ornamental one made of flowers and thrown over the body of the bridegroom's horse. Skct. G. marriage. 125 The night on which this takes place, justly deserves to be esteemed a grand one ; since the principal part of the nuptial ceremony then takes place. After the tail churhana, the bridegroom has himself shaved and bathes ; and if he wear long hair on his head, he has it fumigated with the smoke of ood {benjamin). After this, in tying on the turban, should any venerable old man of the family, whose wife is still living, be pre- sent, he makes two or three turnings with the end of it on his own head,* then removes and places it on that of the bridegroom, who finishes the winding of it on. Having then decked himself out with the rest of the wedding dress provided by the bride"'s friends, and having applied soorma to his eyes, meesee to his teeth, chewed betel, pasted afshan-f on his cheeks, put garlands of flowers round the neck, tied the golden and flower sayhra on the head, and thrown over the whole the 7nuqna\ (or veil), he is mounted on a horse, or seated in an ambareei^ and commences his tour after midnight, accompanied by a numerous throng of spectators, relatives, and friends. These carrying with him various descriptions of artificial trees, made of different kinds of coloured paper, bhe7id\\ and wax, • With this idea, that since he and his wife have lived for many years happily together, the new-married couple may do the same. t Shreds of moqeish or cloth woven with gold or silver thread, chipped very fine, or slips of gold or silver leaf pasted on with gum. This is properly a female ornament in use among the lower orders, but men are sometimes foolish enough to adopt it. X Among the great, one woven with golden thread ; among the poor, of red coarse muslin. § Ambarce, a seat with a canopy placed on an elephant, in which they ride. II Bhend or Shola, netty shrub or pith (aeschynomene paludosa, Roxb.) the light, spungy, white, corky-looking wood of a handsome shrub, used in making artificial birds, flowers, toys, hats, turbans, &c., and to float nets. 126 MARRIAGE. Chap. XIV. and ornamented with mica and xurwuruq (gold-leaf or tinsel), letting off fireworks of all sorts at intervals, proceed with flambeaux and lights placed in earthen cups fixed on ladders,* attended by dancing-girls, some on foot, others dancing in tukht-e-rowan (travelling thrones erected on platforms carried on men's shoulders), tasa miirfa, baja hujuntur, nuqara nowbut (bands of music of different descriptions), innumerable flags, sepoys, a great retinue with much pomp and state, like the splendid procession of a monarch, halting every now and then to witness the per- formance of the dancing-girls. He thus proceeds to the musjid (mosque), whence, having performed two rukat pray- ers and shookreea, he repairs to the bride's house, while a flower or paper umbrella, beautifully constructed, painted, and ornamented with mica, is whirled round over his head. On arriving at the bride's house, a general scramble for the araish (artificial trees, &c.) takes place among the persons who have accompanied him. Sometimes the person to whom they belong, prevents this frolic, and on the kung- gun-day carries them along with the bridegroom ; but on that day, they must be given up to be scrambled for; unless they be borrowed, in which case, of course, this does not happen. During the scramble, there is much bustle and confusion, shoving and pushing : some have their clothes torn, and others are thrown down as I myself have witnessed. After that, the bridegroom's ««/«, or some one of the bride's party if he be not present, holds a bamboo across the gate, for the purpose of obtaining the cThingana (vulgo dheegana or forfeit), and with the assistance of others, stands to oppose his entrance. In general they take with them a small earthen mutkee, either fancifully * Carried horizontallx'. Sect. 6. MARRIAGE. . 1«7 painted or plain, (to receive the expected present) and demand the dliingana ; on which the bridegroom's party call out, " Pray who are you that dare thus obstruct the " king's cavalcade ?" To which the others reply, " Why, " at night so many thieves rove about, that it is very pos- " sible you are some of them." In short, in this way they hold a long jocular conversation together. Nay, at times, out of frolic, there is such pushing and shoving, that frequently many a one falls down and is hurt. At last they give them ten or twenty rupees (or two or four, in short something or other), according to their means, either drop- ping them into the above cThingana budhnee, or putting them into their hands, and thus gain admittance. In enter- ing the compound, one of the bridegroom's people takes him off his horse, and carries him in on his back. The slaves of both sexes of the bride's party again demanding a pre- sent, obstruct his passage in the area, and make a great deal of sport with the burden-carrier, to his no small annoyance. The bridegroom, out of pity toward the unfortunate fellow who bears him, consents to give something, and proceeds in. On entering the house, tlie bridegroom alone is borne by the man, who carries him to the door of the dwelling, or to the court-yard around it, where he stops. The women then holding up a curtain between, and one of them having brought the bride in her arms* to the other side of it, they put into her hands flowers, sugars, and unboiled rice, and direct her to throw them three times over the skreen, on the head of the bridegroom, who does the same to her. This ceremony being concluded, the bridegroom withdraws to the male dewankhana. • Or rather, the bride is seated astride on the woman's hip, with the arms of the latter around her waist, as is the general manner of nursing- amongst all classes of the natives of India. 128 MARRIAGE. Chap. XI V^ Sect. 7. Concerning 1. Neekah,^ or the solemnization of Matrimony. 2, Joolwa, or the Jirst Interview of the new-married Couple. 1. Neekah.'f Should the hour at which the bridegroom reaches the bride's house, after the preceding perambulation, be a propitious one, the neekah is immediately performed ; otherwise it is deferred to the fourth, or any other auspici- ous hour afterwards. In the latter case, the people all retire to their own homes, and are summoned at the ap- pointed time. At this juncture, should any thing in the bride appear objectionable to the bridegroom, the match may be dissolved. The qazee^ or his deputy, is generally present on these occasions ; if not, they send for either of them. Previous to commencing the reading of the neekah., the bricle''s people send a palkee (palanquin) accompanied by baja hvjunttir (musicians), for the bridegroom's mother ; or, in her absence, for his elder sister, maternal avmt, &c. and until their arri- val the solemnization of neekah does not take place. They then commence the business of neekah, cUscontinuing the music, dancing, &c. The qazee appoints two bearded individuals as witnesses on the side of the bridegroom, and desires them to go to the bride's party, and request them to issue orders regarding * Neekah and Shadee are often used synonymously; though in Bengal the former is only applied to a secondary kind of marriage, called half-marriage. By the ignorant, it is esteemed unlawful and disreputable, equivalent to keeping a mistress. Whereas, in reality, it is the foundation of matrimony, .?7i«c?ee signifying, and being merely the " rejoicings" on the occasion. t This ceremony of neekah would appear, by Mrs. Meer's statement, to be called, in that part of the country where she resided, hurat (as- signment). Because on that night the dowry is fixed, and generally the bridegroom takes his wife to his own home. Vol. i. p. 383. Sect. 7- MARRIAGE. 129 the 7ieekah, and to state the nature of the nfiarriage portion. When these have carried the message, an absolute ivukeel (agent) appointed on the side of the bride, accompanies them back, to arrange the matter. On their return from the bride with the wukeel, her people dismiss them with a pankaheera (mouthful of betel) ; but, for the sake of diver- sion, they inclose the leaves of some tree or other in a betel- leaf, and fold it up in the form of a betel-parcel, and give it to them. Occasionally, at the time of so doing, the hus- band's brother-in-law with a leathern strap gives the wit- nesses two or three gentle stripes, observing to them that tliis is the punishment they deserve for giviiig false evidence. The qazee then repeats the same thing over to the wiikeel, who, either of his own accord, or as it is suggested to him by some clever old dame at the bride's house, says many witty things: e.g. that " the child's dowry is something " so considerable, that it is beyond the power of the bride- " groom to bestow it. But first deliver to me, as earnest- " money, the following articles, viz. twelve ships laden with " silk,tencamel-loads of needles, a couple of vessels freighted " with garlic and onion husks, fifty white elephants, and ten " lak'hs of gold mohurs : I shall then acquaint you with the " extent of the marriage-portion."" The qazee, on hearing this, enquires of the witnesses whether the statement of the wukeel be correct, or whether he has been bribed to speak thus in the bride's favour. The witnesses, though present at the conference, carry on the joke by saying, " He went " in behind the skreen, and had a private consultation ; so " that we carmot say but he may have been bribed." The qazee also, in return, sends back a jocular reply : such as, " Had I previously been avs^are of the circumstance, I " should have forwarded these articles with the burree " apparatus ; but since you have only now taken a fancy K 130 MARRIAGE. CriAP. XIV. " to them, I shall forthwith dispatch paper dolls to procure " them, and the instant they arrive they shall be duly " weighed in a balance, having heaven and earth for its " scales and the wind for its weights, and safely delivered " over. In the mean time, however, it is necessary that " you inform us what the settlement is to be." After contesting the point in this way for awhile, a mar- riage-portion similar to that which the bride's mother or her father's sister may have had, being fixed upon, the qazee states the same to the bridegroom, and inquires whe- ther he be satisfied with it ; to which he replies, " Perfectly so." Some settle a larger, some a smaller dowry than this, just as the bridegroom may stipidate. Then the qa.^ee, having taken the muqna and sayhra (veils) off the face of the bridegroom, and thrown them over his head, before which period they were not allowed to be removed, makes him gargle his throat three times with water, and seating him with his face turned towards the (/i?>/a, requests him to repeat after him in Arabic : 1st. the usttig far (deprecation); 2d. the four qools (chapters of the Qoran commencing with the word qool, i.e. "say," y?"^. the 109th, 112th, 113th, and 1 14th chapters); 3d. the five kulmay {creeds) ; 4th. the sift-e-eeman (articles of belief), vi%. belief, 1. in God ; 2. in his angels ; 3. in his scriptures ; 4. in his prophets ; 5. in the resurrection and day of judgment; and 6. in his abso- lute decree and predestination of good and evil. 5th. The doa-e-qoonoot (prayer of praise); and if he be illiterate, explains to him the meaning of these in Hindoostanee. Then, having made him repeat the neekah ka seegah ^ (also in Arabic, and illustrated its signification), he desires the wukeel and bridegroom to join hands together, and * Neekah ka see^a/i, or the marriage contract. SKf T. 7. MARRIAGE. 131 directs the former to say to the latter, " Such a one's " daughter, such a one, by the agency of the wukeel and " the testimony of two witnesses, has, in your marriage with " her, liad such a jointure settled upon her : do you con- " sent to it ?" The bridegroom replies, " With my whole " heart and soul, to my marriage with this lady, as well as " to the above-mentioned settlement made upon her, do I " consent, consent, consent ! ! !"' During the performance of the above ceremony of neekah, a tray is placed before the Qaxee, containing some sugar- candy, dried dates, almonds, and betel-leaves. In some places a seer or a seer and a quarter of unboiled rice, some sundul in a cup, with a pote ka luchchha (necklace of two strings of black glass beads) in it, and in the tray also the Qazee's gifts (alias fee), viz. two and a quarter rupees, to- gether with such other presents as they may choose to give him, consisting usually of a suit of clothes together with a shawl, according to their means. It may here be remarked, lipwever, that the Qazee has no right to expect a fee ; for when a Moosulman wishes to enter into so lawful an engagement, sanctioned by the pre- cepts of Mohummud, it is not only highly improper and unbecoming, but unlawful, in a Qazee to take a fine from him in this way ; and, for this reason, that Qazees have had grants of land in eenam (gift) or jageer,^ or daily pay, or monthly salaries bestowed on them by former kings, which the Honourable East-India Company (may its good fortune be perpetual!) has continued to them, solely for the following purposes, viz. : To bury and inter the helpless poor when they die ; to solemnize their neekah (marriage) ; * Jageer ; land given by government as a reward for services, or as a fee ; a pension in land. K 2 132 MARRIAGE. C.iap. XIV. to impart spiritual knowledge to their offspring ; to act as eemam (priest), and read prayers daily at the five seasons in the mosque; to appoint a mootuwulee or superinten- dent of the mosque ; a khuteeh (preacher) to deliver the khootha (sermon) on feast days and Fridays (their sab- baths) ; a mowa%un (crier) for sounding the axan (sum- mons to prayer), and a khidmuttee, to sv/eep the mosque and bring water wherewith the congregation may perform their ablutions, all of Avhom he pays out of his own purse. If these neglect their duties in tlie least degree, the ruler may very justly remove and dismiss the Qazee from his situation, and appoint another in his stead; for the object of it is to afford ease to God's servants, which is completely frustrated when a poor seepahee (soldier) who wishes to get married is obliged to pay two and a quarter rupees for nothing. But, in most places, the servants of mosques, above enumerated, are appointed by kings and rulers, and receive pay from them, and are not in the Qazee s employ, therefore the latter (the Qaxee) will not perform the neekah unless he receive tlie usual fee. Governors have appointed Qaxees solely for the advan- tage of the ignorant and uneducated ; men of science, who can exercise their own judginent, have no occasion for them. Being masters in their own families, they can solem- nize matrimony and perform the funeral obsequies, &c. themselves, against which there is no prohibition, either by God or the Prophet. After neekah the Qazee offers up a supplication to heaven on their behalf, saying, " O great God ! grant that " mutual love may reign between this couple, as it existed " between Adum (Adam) and Huwa (Eve), Ibraheem " (Abraham) and Sara (Sarah), and affection as was between " Yoosoof (Joseph) and Zuleekha (Potiphar's wife), Moosa Sect. 7- MARRIAGE. 133 *' (Moses) and Sufoora (Moses's wife Zipporali),his higlniess " Mohummud Moostuffa and A-aysha, his highness Ally-ool " Moortooza and Fateemat-ooz-Zohura." Then having helped himself to the contents of the tray, and blown (?'. e. the supplication) on the sugar-candy, he inserts a small bit of the latter into the bridegroom's mouth, and delivers the pote (or glass beads) and a little sugar-candy to the bride- groom's mother, or any other near relative, and desires him to convey them to the bride ; and tolls her, that from this day she must consider herself married to such a person, the son of such a one, and that such is the jointure settled upon her ; that she is to wear the necklace as emblematic of it, and chew the sugar-candy.* On hearing tliis the bride weeps ; or rather, as many do, pretends to weep. In the assembly of the men the bridegroom falls on their necks (embraces) and kisses their hands, and is loaded with congratulations from all quarters. Were the bridegroom even a slave, he would, on an occasion of this kind, be allowed to embrace all the gentlemen present. Should dancing-girls be present, as a token of participa- tion in the bridegroom's joy, they continue dancing to the sound of the music; in the meantime, the bridegroom's party are entertained with a dinner of meetha polaoo. Along with the bridegroom two or four of his near rela- latives go as sumdeeans (near relatives), to whom the op- posite party offer sutidul hafh ; that is, a red cloth is spread on the floor near the carpet to walk on, while a red cloth canopy is held over their heads, and as they enter, they have *MWc?w/ applied to their hafh (hands). In so doing, many out of frolic besmear also their mouths with some of it, and enjoy a hearty laugh at their expense. Having * A? cnibleuKilic of the sweols of inatriinoiix'. 134 MARRIAGE. Chap. XIV. handed them a pankabeera, they take and seat tliem on the carpet. By placing under the carpet leather or fragments of earthern vessels, they contrive to play them a number of tricks; after which they bring the washhand-basin and ewer, and holding a red cloth over them and a red curtain all round, first pour a little shurbut on their hands and then give them water to wash. They put pan kay heeray on a tray and shurbut into a bowl or bottle, and with a small cup help each of them to some of it, and hand them a pankabeera. On partaking of the beverage, each sumdee drops a rupee or afajiam into the cup ; some, also, into the washhand-basin while they are washing. They fre- quently, out of fun, substitute a decoction of horsegram for shurbut. The instant any one has drunk the shiirbuf, a wag, who is a near relative, in jest, rubs his mouth so excessively hard with a well-starched towel, handkerchief, or brocade, as sometimes to make his lips bleed. After that, they hand a pankabeera to each of the guests, spread the dusturkhwan and serve up choba. Having mixed plenty of ghee with the meethapolaoo, and put it on the plates, they cover it over with the bund (or slices^ viz. the choba), and set it before the sumdeeans. The bride- groom also joins the sumdeeans at dinner, when his hands are washed by his brother-in-law, who puts four or five handfuls of the above food into his mouth. At every mouthful he makes some witty remark, in the manner de- tailed under the head of huldee maynhdee (page 117), after which the bridegroom eats with his own hand.^ If the brother-in-law be not present, any one else feeds him. The money that is dropped into the cup or washhand-basin • No spoons, knives, or forks, are at any time used by natives ; the fingers serve as a substitute. Sect. 7- MARRIAGE. Igg in the act of drinking sliurhut and washing liands, becomes the perquisite of the servants; but, in some places, the landlord takes it himself. Tliis being concluded, betel-leaf, flowers, uttur, &c. are handed round ; after which, the marriage attendants retire, while the bridegroom's nearer relatives remain in company with him. Neekah^ agreeably to the sacred Qormi and the Huddees- i-Nuhuwee (prophetical traditions), depends on three things : 1st. The consent of the man and woman ; 2dly. The evidence of two witnesses ; 3dly. The settling a mar- riage portion on the wife. Should any one of these be wanting, the marriage is unlawful. Men of property usually pay the whole, or sometimes a third of the dowry at the time of the marriage, while the poor pay it by instalments. It being the divine command to give it, they must, partly by jev.^els, partly by valuable dresses, or in short somehow or other, satisfy the women to a certain extent, and get the bride to remit the remainder. Should the husband not have obtained an immunity or cancelled the debt, his guilt becomes great. On his death, his father or his son is obliged to discharge it. Should the wife die, it becomes her parents' due ; and if not paid, they can demand it by force of law. In this there are certain provisos ; that is to say, if the woman of her own accord leave her husband, slie forfeits the dowry ; if the husband turn her out of doors, he is first obliged to pay her the mar- riage portion. 2. The mode of performing joolwa (the first meeting of the bride and bridegroom in presence of the relations) is as follows : Previous to the bridegroom withdrawing from the male 136 MARRIAGE. Chap. XIV. to the female assembly, the women, having bathed the bride, prepare her for his reception, by decking her out in all sorts of finery, with ornaments, &c., adorning her agreeably to the wonted fashion on these occasions. After the neekah is over, the bride's sayhra, accompa- nied with music, arrives from the bridegroom's. The women are entertained with meetha polaoo, in the same way as the men. At the time oi joolwa^ the bridegroom's mother, sister, and other relatives, &c. are all present at the bride's house. About five or six o'clock in the afternoon of the neekah- day, the mooshata (female jester) having fastened the sayhra on the bride's head, brings her on her lap and seats her on the cot. Then, having seated the bridegroom opposite to her, with their faces turned towards each other and havinn- a piece of red cloth held up as a curtain between them, she, holding one end of a long piece of red thread, puts tlie lat- ter, along with some unboiled rice, into the bride's hand, and taking hold of it makes her throw it over the curtain on the bridegroom's head. The sister of the latter, tying a gold or silver ring to the extremity of the thread, and also putting some unboiled rice along with it into the hand of her brother, takes hold of it, and makes him throw them to the bride. When they have thus thrown it (the ring) backwards and forwards three times, all the while sinfrincr some current epithalamium (called hujooloha\ the mooshata desires the bridegroom to remove the curtain. After placing the bride and bridegroom on the bed, the female jester exercises her ingenuity in saying many witty things. On the bridegroom's mother or his sister requesting her to show the bride's face to the bridegroom, she observes, " The bride " eclipses the moon in beauty ; and were I to indulge him Sect. 7- MARRIACiE. 137 " with a single glance, the poor fellow would go mad and " become distracted." After two or three (lit. four) ghurrees passed in this way, she places a bit of sugar-candy on the bride's head, and desires the bridegroom to pick it up with his moutli. That being done, she puts the same on her shoulders, knees, and feet ; but, instead of removing it in the latter case with his mouth, he offers to do it with his left hand (a thing totally inadmissible among them), which, of course, the rnooshata does not sanction; and at this juncture amuses the bride- groom's mother and sister not a little by insisting upon the performance, observing that it is but right, since he has taken up the rest with his mouth, that he should do so in this case. After a few minutes, he is allowed to take it up with his right hand. Then the mooshata^ singing, takes hold of the bride's head, moves it backwards and forwards two or three (lit. four) times, and does the same to the bridegroom ; after which, holding a looking-glass between them, she (directs them to look at each other in it. The bridegroom takes a peep, and obtains a faint glimpse of his fair one (imme- diately after which the Qpran is exhibited to his view), while the modest virgin does not so much as venture to open her eyes.* They then give the bridegroom some milk in a cup to drink, and touch the bride's mouth with his leavings (hoping thereby to create a mutual affection between them). Having assembled all the bridegroom's female relatives, and such of the near male ones as are privileged to see her, • All this is pretended modesty ; since, before the match was con- certed, the couple have repeatedly been in each other's company, and become sufficiently well acquainted with one another. 138 MARRIAGE. Chap. XIV. and displayed her to them, the latter, on being gratified with a sight of the Beauty [not unfrequently she is ugly enough], put a ring, a rupee, or some jewel, into her hands, and pronounce a blessing upon her, saying, " Long may " you live and prosper." The bride's and bridegroom's mothers, fathers, sisters, brothers, and other relatives, being assembled, the bride''s mother takes hold of her right hand, and placing it into that of the bridegroom's father, says, " Hitherto has this " girl's modesty, honour, reputation, and character been in " our hands, and we now resign them over to you." The opposite party, on the other hand, by numerous consolatory assurances, give her to understand that she need labour under no apprehensions on that subject, that her daughter will be well taken care of. After that tlie bridegroom stands up to make his sulamee (obeisance), and addressing each individual male and female relative of the bride by name, makes his tusJeem (salutation) to them. The ladies in return, offer him a present of a handkerchief, ring, rupee, half-rupee, doputta^ or sliawl ; and if any one of his brothers be present, they also offer a handkerchief or a ring. After that, in tlie same style as the bridegroom came the preceding night to the bride's house, he now proceeds liome on horseback, and she along with him in a meeana (a palankeen) with doors shut, attended by music, dancing- girls, and accompanied by all the relatives, &c. On reach- ing his house, the attendants, musicians, &c. are dismissed with betel. Then the bridegroom, on taking the bride out of the palankeen, and carrying her in his arms into the house, meets with a little opposition from his sister, who insists upon his promising to let her have his first daughter ; to Sect. 7- MARRIAGE. 139 which he facetiously replies. " You shall most undoubtedly have the first daughter of my bond-maid, or of my cat." After a little sham altercation, he promises his daughter, and takes in the bride. After this a fowl or sheep is sacrificed in the name of the cou])le, and distributed in charity. Then having placed the bride's and bridegroom's arms round each other's neck, with their faces turned towards the Qibla (temple of Mecca), they cause them to make two sijdahs (prostrations). After which the bride first washes the bridegroom's feet in a mix- ture of sundul and water, and then he her's. That being done, the couple retire to their bed-room to enjoy themselves as they think proper, disburdening them- selves of all the fatigues of the preceding night; but that is among the better ranks of society. The lower orders con- sider the ceremony of the kunggun of such moment, that they never think of consummating the rites of wedlock, until this be performed ; for which see the following section. Sect. 8. Concerning Kunggun klwlna, or untying the Kunggmi {}Vedding Bracelets) from the icrists of the Bride mid Bridegroom. On the third or fourth day after shubgusht it is custo- mary to untie the kunggun. If the ceremony take place on the former day, it is termed hhoora ; if on the latter, chowthee. The kunggun consists of a few pearls, some grains of unboiled rice, one or two flowers, and a quarter rupee piece tied up in a bit of red cloth in the form of a bundle, and fastened on by means of red thread to the right wrist of the bride and bridegroom on the shubgusht night. On the kunggun day, in order to fetch the bride and 140 MARRIAGE. Chap. XIV- bridegroom, the Jjride'^s parents despatch a horse, a doolee, some klieer and kliichree for their breakfast, and chicksa to rub on tlieir bodies, accompanied with music, dancing- girls, &c. On tliis occasion, the bridegroom's sala (brother- in-law) is mounted on horseback, and the bride's salee (sister-in-law) rides in a palkee, in coming to call on the bride and bridegroom. On the arrival of the sala at the door of the house, the bridegroom's people having gone out to meet him, offer him a doputta, or a printed handker- chief, and assist him in dismounting from his horse. In the same manner the females go and welcome the salee, offer her a daoonee, cholee, and bitnggree, or merely a cholee, or a pair of hunggrees. Until these are given they never quit their conveyances ; for it is indispensable on this day to give them these presents. About three o'clock in the afternoon, the bride and bridc- o-room proceed with the same splendour and pomp as at the shiihg7is]it, without flambeaux, accompanied by all the marriage attendants, to the bride's house. The females of the bridegroom's house go thither in carriages or doolees. Among some classes of people, they drink tares, saijnd- hee, &:c., and women as well as men continue intoxicated with delight, mirth, and jollity. All that day the people of both houses, men as well as women, remain soaked in red and yellow dye,* with which, taking it out of a pitcher, they bespatter one another, by squirting it through syringes, or pelting one another with eggshells or balls made of sealing wax, formed very thin, • The yelltnv-dye is made by infusing in water pnlafi ka pliool (butea frondosa, koenig.), the tree on which the /flc-insect feeds, add- ing turmeric to it and boiling. Red-dje is made of safflower. Vide koossooin in the Glossary. Shct. K marriage. ^^^ filled with it, or merely throv/ing it with the hands. This is called rung-klielna (or the jJaying Avith colours). In the evening, at the bride's house, an entertainment v/ith k''hara polnoo is given to all. After dinner, the men having retired home, the bride and bridegroom are seated on a carpet under the shed. Into a large seeti (alias tJiulee or brass dish) they put some water, greens, sundul, befcl-lea\cs and lemons. The Mooshata then taking the kunggun off their wrists, and throwing them into the dish placed between them, calls out, " Let us see which of you will be the first to take " them out.'"" The bride modestly sitting with her eyes shut, and head hanging down, the mooshata, or some one of her relatives, or one of the ladies near her, takes hold of her hands, and dipping them into the dish takes them out. Should the bridegroom be the first to seize them, he is in a trice attacked from all quarters. The bride's sister and near relatives, such as are adroit in sporting and playing tricks, strike him with flov/er clihureeans (wands), pelt him with sweetmeats, such as mangoes, figs, butasha and luddoo, and with guavas, pooreean, garlic, or onions ; and one of the bride's sisters, with others, rubs the poor fellow's cheeks and ears well. In short, they have a great deal of fun and merriment on the occasion. When the bridegroom gets the kungguois, he makes the bride beg for them in tlie most humiliating manner, say- ing, " I am your wife and slave." She, in return, causes him to do the same, should she succeed in obtaining them. Having thus taken the kiingguns out three times, they resign them to the dish. After that they braid the bride's tneehree (side-locks) and plait her cue behind ; and then make the bridegroom unravel one of the side-locks with one hand. The instant 142 MARRIAGE. Chap. XIV. he calls in the aid of the other, he is assailed by the bride's sister, and handled in the same rough manner as at the untying of the kuoiggun ]\xs,t mentioned. Subsequent to this ceremony from the bride''s, according to their means, presents of khilauts or suits of clothes are offered to the bridegroom's mother, father, sister, brother, &c. It is not customary to offer money on this occasion, nor would it be accepted, if it were so. Then taking their departure thence, all accompany the bride and bridegroom home. In fact, it is that night only that the husband experiences the delights of ^\ff(if (or " leading a wife home"). Sect. 9- 1. Hdfh hurtana, or the resumption of the use of the Hands ; 2. Joomagee^ or the giving of Enter- tainments on jive successive Fridays {the Mohummudan Sabbath) during the hojiey-moon ; 3. Kulus kay mafh oofhana, or removing the before-mentioned Water-pots. 1. Hdfh burtana (or the resumption of the use of the hands) takes place three or four days after the taking off of the kimggun ; nay, sometimes it is deferred till the last joomagee (or the fifth Friday of the honey-moon); and until the ceremony is observed, the newly-married pair are not permitted to engage in any sort of employment what- ever. On the day appointed, the new-married pair and all rela- tives, friends, &c. are invited by the sending of cardamoms, and in other forms, to an entertainment at the bridegroom''s house. The bride's mother, sister, &c. on coming to the party, bring with them a large quantity of wheat flour, sugar, ghee, almonds, dates, raisins, betel-leaves, flowers, a hand- kerchief, and a ring. Then, for form's sake, they get the Sect. 9.. iAfARRTAGE. I43 bride and bridegroom to make and fry two or three pooreean (cakes), and afterwards make them perform some other light work ; such as lifting a pot of water, swinging a chheenka* (sling), stirring about the polaoo with the skimmer, dipping the hand into the vessel containing gram, picking vegetables, or causing the bridegroom to unlock a trunk and therein put ten or twelve (lit. ten or fifteen) rupees, and getting the bride to lock it again. But before making them fry poo- reean, they cause them to sit down in one place, and get them to break kanchee, that is, they fill a plate with wheat thoollee, place on the latter ten or twelve (fifteen) kungooray (or small triangular lumps made of tJiooUee), a little apart from one another, and deposit a piece of thread in a parti- cular winding direction around them, with the two ends of it so artfully concealed that it is almost impossible to dis- cover them, and place one or two of these before the bride- groom, whom they desire to find out tlie extremities of the thread and disentangle them. Should the bridegroom be a shrewd lad he is not long of unravelling it ; if the reverse, he continues a good while groping about. In the latter case, the sala or salee pelts him, as has been detailed under the head of kunggun (p. 141). Ultimately the bride- groom's mother or sister shows it to him. After that, they get the bride and bridegroom to break the Mingooray, and make them eat a little of it out of each other's hands, and distribute some to all the ladies. This ceremony is deno- minated kanchee. Having entertained the men and women, and the bride- groom's party having made presents of suits of clothes or • A network made of string-s or cords, to place any thing on ; the cords of a bangy. 144 NUMBER OF WIVES. Chap. XTV. khilauts"^ to the bride's father, mother, and sister, the party break up. 2. There are five joomagee, or successive Fridays of the honey-moon, on which entertainments are given : on the first, at the bride's house ; on the three following, either at the same place, or at the house of any one of the near relatives; and on the fifth at that of the bridegroom. On these occasions, musicians, &c. are despatched to escort the bride and bride- groom, together with their relatives, to the feast. In the forenoon they are entertained with a dinner, consisting principally of Kheer and k'hichree; and, in the evening, of polaoo. Then having offered the bridegroom a present of a ring and a handkerchief, and bestowed on him their bless- ing, they dismiss them. It is necessary that both the bride and bridegroom be bathed on that day. 3. On the fifth joomagee (or last Friday) the water-pots, called kulus kay mdi'li, are removed, and thus conclude the ceremonies of marriage. Sect. 10. Concerning \st. the number of Wives authorized; 2d, Relatives whom it is unlawfid to marry ; and 3d, the subject of Divorce. 1. Agreeably to the precept of the Prophet (the peace, &c.) Moosulmans are allowed, both by the Qpran and Shurra, to \\di\efour wives. The generality, however, have only one ; a few, two or three ; scarcely any four : tliough some, contrary to the Shurra, have them without number : * KJiilaut signifies nothing' more or less than a suit of clothes, the same as libns or jura ; the former being- the court language, the latter used by the common people, independently of the value in either case. Sect. 10. DIVORCE. 145 such as, for instance, Tippoo Sooltan (now in Paradise), wlio actually married no less than nine hundred women.* 2. It is unlawful for a man to unite himself in wedlock with the following fourteen of his relations, viz. 1. His «2a, mother ; 2. my dur ma, step-mother ; 3. baytee, daughter ; 4. ruheeba baytee, step-daughter ; 5. biihun, sister ; 6. phoop- hee, paternal aunt ; 7. khala, maternal aunt ; 8. bhuteejee, brother's daughter; 9- bhanjee, sister's daughter: nieces; 10. daee doodh-pillaee, or doodk ma, wet nurse, or foster- mother ; 11. doodh buhun, foster sister ; 12. saas or khoosh- damun, wife's mother (mother-in-law); 13. buhoo, daughter- in-law ; 14, salee, sister-in-laW;, which last he may marry, however, after his wife's death. On this head there is a certain limitation in the case of foster children. If a child, previous to his completing the age of two years and a half, drink the milk of another mother, her suckling becomes as his brother or sister, and the mother stands in the same relation to him as to her own child ; and tlie same relations whom one is prohibited marrying of his own, he is also prohibited marrying of his foster-brother's. After the age of two years and a half, if he suck another mother's breasts it is of no consequence. 3. There are three forms of tulaq or repudiation: 1st. Tulaq-e-byn, which consists in the husband only once say- ing to his wife, " I have divorced you." 2d. Tulaq-e-rujaee, in repeating the same twice. 3d. Tulaq-e-mootuluqqa, in three similar repetitions. If a man divorce his wife by the tulaq-e-byn, he may • These, according to Mrs. I\Ieer, arc called doolee wives ; of wlioni she has likewise heard of some sovereign princes in Hindoostan pos- sessing seven or eitrht hundred. 146 MARRIAGE. Chap. XTV. within three menstrual periods take her back, but not after- wards. If he have given her the tulaq-e-ritjaee, he may, if both agree, either maintain her within-doors, or giving her the dowry send her away. In the former case, should the woman be unwilling to remain, she may, by resigning half or a quarter of the dowry, depart with the rest. Such a woman' it is unlawful for him to take back, vmless he marry her over again. With a woman divorced by the Tiilaq-e-mootuluqqa., it is unlawful for the husband to cohabit until she has mar- ried another man and been divorced by him. If a woman wish for a divorce, and tiie husband be dis- posed to grant it, he has recourse to the stratagem of ex- pressing to her his disinclination ; adding, that if she insists upon it, he Avill indulge her, but then she must con- sent to give up her claim to the marriage portion. The Avoman having no alternative, resigns her dowry and accedes to the divorce. Had he not adopted the above scheme, he would have been obliged to have given her the dowry be- fore repudiating her. With a slave girl, it is unlawful for her master to cohabit after the Tnlaq-e-nijaee (as in the case of a free woman after the third divorce), and she need wait only two men- strual periods, instead of three, before she marry again. In repudiating a wife, the husband is to wait till post- mensem, and then, without touching her, divorce her. Should she be with child, he is to wait until she be delivered ; and then, taking possession of the child, dismiss her ; and, if he please, the mother is obliged to suckle the infant two years. After once settling the dowry (that is after neekah^, but previous to consummating the hymeneal rites, if a man Skct 10. IsrARRIAGE. 147 wish to divorce his wife, he is obliged to give her half the dowry ; if he give the whole, it is so much the more com- mendable. It is directed in the sacred Qoran, that a woman may, four months and ten days after her husband's demise, marry again. But in Hindoostan, some women conceiving it more honourable not to marry after the death of one hus- band, never do so ; and when it is done, only neekah is performed, not shadee (rejoicings), the woman being a widow and no virgin. Sect. 11. Concerning postponing and expediting the per- formance of the matrimonial rites. Most princes and nobles at their nuptials continue the huldee for six months, during which period they have music and entertainments daily ; and performing the other cere- monies every fortnight, month, or so, complete the marriage in the course of a year. Such as can afford it occupy two or three months in per- forminsf the various matrimonial rites. Among the respectable and middling classes of society marriage is usually finished in eleven days, or less : e. g. The first three days, huldee (or sitting in state) ; on the fourth, the sending of maynhdee from the bridegroom to the bride, and on the fifth, vice versa ; on the sixth, the bride's paoon minut (measuring for her wedding dress) ; and on the seventh, the bridegroom's ; on tlie eighth, the ceremonies of kuluskaymafh, tail-ghnrray, heeheean and burree ; on the ninth, jayhez ; on the tenth, jholpliorna, put kay chanwul, tail churhana, and shubgusht ; on the eleventh, neekah and joolwa. After two or four days is per- formed kungun kliolna and hafh burtana any time within the honeymoon, usually on the fifth Joomagee or Friday. 148 THE MOHURRUM. Chap. XV. Among the poor of the lower classes of people, all the above ceremonies are performed in three days. The first day, the ceremonies of huldee maynhdee and jjaoon minut ; the second, hurree, ^~c. jayhex, and shuhgusht ; the third neekah and joolwa. If they be much pressed for time, all these take place in one day ; a ceremony every hour or so. CHAPTER XV. Concerning the Mo1mrrum,OY first month. It comprises three subjects, viz. 1st. The Molnnrtim hee eed, or feast.^ — 2d. The cause of the martjTdom of their highnesses Eemam Hussun and Hosein (may God reward them !). — 3d. The ceremonies observed during the Ashoora, or first ten days of the month Mohurrum. Sect. 1. The Mohurrum kee Eed, or Feast. The Mohurrum feast was in existence in the days of his highness Mohummud Moostuffa (God bless him !), it having been observed as such by prophets before his time ; but the prophet Mohummud, the messenger of God, enjoined on his followers the observance of ten additional customs during the Ashoora, viz. 1. Bathing; 2. Wearing finer apparel than usual ; 3. Applying soorma to the eyes ; 4. Fasting ; 5. Prayers ; 6. Cooking more victuals than usual ; 7. Making peace with one's enemies, or establish- ing it among others ; 8. Associating with pious and learned divines; 9. Taking compassion on orphans and giving them alms ; and 10. Bestowing alms in charity. Nay, in certain traditional and historical works it is stated, that it was on the tenth day of the month Mohurrum that the following events took place : 1st. The first fall of Sect. 1. FEAST. J4g rain ; 2d. Adam and Eve's descent on earth, and the esta- blishment of the propagation of the species ; 3d. Divine mission granted to the souls of ten thousand prophets. 4th. The creation of Ursh, the ninth heaven, or the empyrean throne of the divine glory and majesty ; 5th. Of Koorsee, the eighth, or crystalline heaven, supposed to be the judg- ment seat of God ; 6th. Blhisht,* or the seven heavens ; 7th. Dozukh,-f or hell ; 8th. Loivh, or the tablet on which the decrees of the Deity are inscribed ; 9th. Quhim, the pen wherewith they are written ; 10th. Tuqdeer, fate, or destiny ; 11th. Hi/at, or life ; and 12th. Micmat, or death. These did the Almighty in his infinite wisdom create. * The Mohummudans, exclusive of the eighth and ninth, which they do not term bi/nsht, reckon seven heavens, viz. 1st. Dar-oul-jullal (meaning- the mansion of glory), composed of pearls. — 2d. Dar oos sulam, (the mansion of rest), of ruby and garnet. — 3d. Junnut ool mmva (the garden of mirrors), of yellow pewter. — 4th. Junnut ool khoold (the garden of eternity), of yellow coral.— 5th. Junnut oon Nueem (the garden of delights), of white diamond. — 6th. Jummt-ool Firdoos (the garden of paradise), of red gold.— 7th. Dar ool qurar (everlasting abode), of pure musk.' — 8th. Junnut- ool-udun (the garden of Eden),(r?) of red pearls. t Of hell, also seven, viz. — 1st. Julmnnum (meanjng a deep pit), destined for such of the worshippers of the true God, as are guilty. — 2d. Luzza (a blazing flame), for the Christians. — 3d. Huttuma (an intense fire), for the Jews. — 4th. Sueer (a flaming fire), for the Sabians. 5th. Suqur (a scorching heat), for the INIagi or 6^uburs (or fire wor- shippers).— 6th. Juheeni. (a huge hot fire), for the Pagans and ido- lators. — 7th. Haioeea (a dark bottomless pit), for the hypocrites. I may add here, that the Mohuramudans also consider the earth and sky to be each divided into seven parts, wear. The 1st. earth is composed of ashes ; 2d. of crjstal ; 3d. of gold ; 4th. of pewter ; 5th. of emerald ; 6th. of iron ; 7th. of pearl. — 1st. Firmament (Adam's residence), com- posed of pure vii-gin silver; 2d. (Enoch's and John the Baptist's), of gold ; 3d. (Joseph's), of pearls ; 4th. (Jesus's), of pure white gold ; 5th. (Aaron's), of pure silver ; 6th. (Moses's), of ruby and garnet ; 7th. (Abraham's), of crystal. (ff) This is the name of the terrestrial paradise, and probably refers to it, leaving seven heavens, as before noticed. 150 MARTYRDOM OF Chav. XV. Sect. 2. — The cause of the Martyrdom of their high- nesses Eemdm Hussun and Hosein {may God reward them '.). There are various versions of the history of the death of their highnesses Eemam Hussun and Hosein (may God, &c.) ; but all concur in one circumstance, viz. that it was occasioned by the instigation of Ayzeed, who, wretched from all eternity, was the ring-leader. It was pre-ordained that he alone should be the author of their martyrdom : how is it otherwise possible for one to be deprived of life by the mere enmity, tyranny, or command of another ? But thus it is, that whatever the eternal Moonshee (or Re- oistrar") has recorded as a man's destiny, must unquestion- ably come to pass; as a proverb justly observes, " diver- " sified are the modes of dying, and equally so are the " means of living -^ that is, though the hand of the Almio-hty does not appear visible in either, yet he is the author of both. His highness Oosman (the peace ! &c.), during his reign granted the government of Syria to his relative Maweea, and to his son, as successor. Now it so happened, that when Ayzeed, the son of Maweea, succeeded to the monarchy of Syria, his highness Eemam Hussun was on the throne at the illustrious Mu- deena (Medina), having succeeded the four companions* to the kheelafut (or sovereignty) of Arabia. Ayzeed's subjects excited enmity between him and his hiohness Hussun, by representing the latter to him as a mere boy, the son of afuqeer (religious mendicant), a poor miserable wretch and without any military force ; express- Aboo Bukur, Oomur, Oosman, and Ally. Skct. 2. HUSSUN AND HOSEIN. 151 ing their surprise that he, who was a mighty monarch, had an inexhaustible treasury at his disposal, and a numerous army at command, could for a moment submit to be ruled by a Medinite. Ayzeed (e-pulleed,* or the polluted), thus worked upon, became highly elated with pride and demanded homage from Hussun. He wrote to him thus : " Come and be " subject to my sway, and I will, of my own accord, not " only make you king over Medina and Mecca, but will " bestow on you great possessions and wealth." Hussun replied, " This is passing strange ! Pray, whose " duty is it to pay homage ? Whence did the constitution of " this subjection and sovereignty originate ? Take a retro- " spective view of it for a moment, and consider the sub- " ject with impartiality. Do not pique yourself thus on " worldly wealth and possessions : to-morrow you may " have to answer for it unto God." Ayzeed, on hearing this, became still more jealous. After this, another affair took place. Ayzeed was led to understand that Abdoollah Zoobayr, an inhabitant of Medina in his service, had a most beautiful wife ; and being himself a debauched and dissipated character, contem- plated, by some means or other, gaining possession of her. On one occasion he addressed Zoobayr, saying, "you " are a Medinite, and I have amongst my relatives a virgin " sister, a quick, sensible, and interesting damsel : if you " clioose, I will give her to you in marriage." Poor Zoo- bayr, unaware of his stratagem, answered, " O king of the " whole earth ! I do with all my heart and soul consent." He then took Zoobayr to the palace and requested him to * This particular nickname they gave him on account of its rhvming- with his name, a common practice in the East. 152 MARTYRDOM OF Chap. XV. be seated. After the expiration of an hour he came out to him and said : " The girl observes, that you are already *' a married man, and unless you divorce your present wife " she will not agree to be yours." The moment he heard this he gave his wife the tulaq e mootuluqqa (p. 145-6). Ayzeed again retired, and after several hours had elapsed, returned, and said, "The girl has certainly consented to " have you, but requests that the amount of the marriage " portion may be first paid, for until it be delivered into " her hands she will on no account consent to the union." Zoobayr said, " I am a poor man, and probably the dowry " is something considerable ; in which case, whence can I " procure it?"" Then Ayzeed satisfied him by granting him the government of a distant province, and sent him thither. In the meantime he wrote off to his predecessor, apprising him of Zoobayr's appointment to succeed him, and direct- ing him, by some means or other, to put him to death ; which was accordingly done. Then Ayzeed despatched Moosa Ushuree as his ambas- sador to Zoobayr's wife, with this message: "Behold, your " husband has, without the least cause or reason whatever, " through sheer worldly covetousness, divorced you ; and, " you see, God has consequently not prospered him : and " now, if you will consent to be mine, you may be the wife " of a king." On the arrival of the ambassador at Medina, his highness Hussun observing him, enquired whence he came and whither he was going. The ambassador replied, " I am " sent by the Syrian monarch to this city to Zoobayr's " wife, whose husband is dead, with a message, offering " marriage." Hussun, on hearing this, said : " O Moosa " Ushuree, should she not consent to Ayzeed's proposals, " deliver you the same message in my name also." Skct. 2, HUSSUN AND HOSEIN, 153 When the ambassador had related to Zoobayr''s wife all that Ayzeed had commissioned him to do, and eulogized his wealth and grandeur, she said, " Well ! what next ?" He continued, " Eemam Hussun, the khuleefa of this town, " the son of Allee and of the daughter of Mohummud " (the blessing ! &c.), has also offered you proposals." She inquired, '' Any thing else ?" " Why," says he, " if you " look after manliness or beauty, here am I present." Then she taking a peep at him from behind the screen, and discovering him to be an old and infirm man, said : " O Ushuree, you are old enough to be my father ; and as "■ to your beauty, it certainly cannot exceed mine. Re- " specting Ayzeed, who can place any confidence in his " wealth and possessions ? which are only of two days' " duration, and may be compared to the noontide shade, " which inclines to one side or the other, and never remains " stationary. It is preferable, therefore, to accept of " Hussun, whose wealth will last to the day of judgment, " and whose grandeur and dignity are in the very presence " of the Deity." The ambassador informed Hussun of her having decided in his favour, adding, that he might now marry her, and bring her home.* Then Ushuree, accompanying Hussun to her house, performed the ceremony, and Hussun brought her home. After that, Ushuree went and related minutely all the circumstances which had occurred to Ayzeed ; who finding all his well-concerted schemes entirely frustrated, was highly indignant at Ushuree, and from that time became the mortal enemy of Hussun. • Among Moosulmans the marriage rites are always solemnized at the house of the bride, even though her rank be much inferior to that of the bridegroom. 154 MARTYRDOM OF Chap. XV. To lengthen out this narrative will avail nothing ; suffice it to say, that through Ayzeed's contrivance Hussun was made to drink poisoned water, and became a martyr. Pre- vious to this, it is said that poisons, &c. were administered to him in various ways at different times ; but these accounts are so contradictory that I have omitted them. However, this one circumstance is undoubtedly true, that Hussun was ordered to be poisoned by having poisoned water given him to drink. Hussun, as I have observed above, now became Ayzeed's most inveterate enemy, both in a religious and moral point of view. Ayzeed used to write to him hundreds of letters in the form of royal mandates. He likewise addressed de- ceitful letters to the inliabitants of Koofee (Cufa), urging them to contrive some means to entice Hussun into their town and slay him, promising the situation of wuzeer (or minister) to the man who should kill him. The Koofeeans were in the habit of continually writing to Hussun, setting forth bitter complaints and accusations against Ayzeed's bad conduct toward them, and stating their utter dislike to him and their having renounced his sway ; adding, that if his highness should come amongst them, they were prepared to join him in battle against Ayzeed. Hussun placing confidence in the friendly dis- position expressed in their letters, took his departure for Koofee. When he did this, Ayzeed despatched his minister Murwan to Medina. On the road, about two or three marches from Koofee, his highness Hussun, finding the cli- mate of a town called Mousul highly salubrious, took up his abode there, and resided in the house of another. The landlord of the house gave him poison along with his food; but it had no effect. He gave it a second time, mixed up Avith something else and Hussun became very ill. Sect. 2. HUSSUN AND liOSEIN. I55 He then wrote off to Ayzeed, apprising him of his having twice administered poison to him, and that although not dead, he was seriously indisposed in consequence. Ayzeed wrote again, requesting him to endeavour somehow or other to put an end to Hussun's life, and that he would reward him with a ^^^<.yeer-ship. This letter, by some means, fell into Hussun''s hand; who, on its perusal, maintained a profound silence, and said nothing about it ; since it is un- becoming for one while living in another man''s house to hurt his feelings; but it appeared evident to Hussun that his residence there was no lono-er advisable. One day an inhabitant of that town, pretending to be blind, and supporting himself by a spear inverted, the point of which he had previously poisoned, came to pay his respects to Hussun, and addressed him thus : " I am a " blind man, and am desirous of rubbing my eyes on your " august feet; peradventure, by so doing, they may be- come whole."" So saying, he gradually approached Hussun, supported by the spear, and struck his thigh with it. Hus- sun began to experience excruciating pain and torture, and the wound bled profusely. The people were about to slay the man, when Hussun observed, " Why so ? From the " beginning it was ordained blood for blood; but, you see, " I am still alive ; therefore why kill the man without cause.? " God himself will punish him, by making his pretended " blindness real." In short, they applied ointments and pledgets to the wound, and it healed ; but not for a con- siderable time, in consequence of its being a poisoned one. Then his highness Hussun, disgusted with the place, returned to Medina ; where at that time was residing Mur- wan, Ayzeed's minister, to whom Ayzeed wrote, saying, " If " you will any how procure the death of Hussun, you shall " be exalted to high dignity.'" 156 MARTYRDOM OF Chap. XV. Murwan sent for a woman named Joada, and, handing her some virulent poison folded up in a piece of paper, said, " If you can throw this into Hussun's gugglet, he, on " drinking a mouthful or two of the water, will instantly *' bring up his liver piecemeal ;" at the same time loading her with a variety of presents, and further tempting her by fair promises of receiving greater afterwards. That wretch of obscenity, through his contrivance and her love of gold, repaired in the dead of the night to Hus- sun's chamber, and there found a gugglet standing near the head of his bedstead, having its mouth covered with a piece of white muslin : through this she sifted the poison which she had brought with her. Hussun being unwell, asked his sister Koolsoom for a draught of water during the night, and she handed to him the gugglet. The instant he swal- lowed a little of it he began to eject pieces of his liver (or rather stomach), and continued from time to time vomiting blood: he became extremely restless, and was affected with violent cramps in the liver* and a difficulty of breathing. Having then called his younger brother to him, he gave him numerous precepts and admonitions, and delivered his son Qasim into his charge. The families and relatives of the Hoosnein-|- made a doleful wailing at the sad catastrophe of his highness Hussun (the peace and mercy of God be on him !) resigning his soul to God. Alas ! alas ! Avhat language can express, what tongue utter, the sum of their lamentations ? (Couplet) Pen ink and paper! vain the wnriter's art, To tell a tale so piercing to the heart IJ • Properly stomach. t The word Hoosnein includes both Hussun and Hosein. I Subjoined is a literal ti-anslation of the author's own words. After adverting' Skct. 2. HUSSUN AND HOSEIN. 157 Murwan, on hearing this joyful inteUigence, was highly delio-hted ; and giving Joada a khillaut, and various other presents, sent her off to Syria. (A verse). At hearing this sad tale of Hussun's fate His friends roU'd in the dust and prostrate lay ; While his malignant foes, in guilt elate, To Syria exulting took their way. His highness Hussun was buried in the burying ground at Medina, called Junnut-ool-Buqqeea. Then Hosein being left alone, became very pensive ; and said, " O thou protector ! all are become the enemies of " my house ; whither shall I flee, or from whom seek pro- " tection but from thee .^" Again the Koofeeans apologized to Hosein for their con- duct, and earnestly besought forgiveness by writing to him various letters containing declarations of their future fide- lity, saying : " We, the undersigned, swear by God, that " if you come amongst us this time, we shall all join, and " fight to our last breath for our religion with you against " Ayzeed." Hosein placing confidence in their loyalty and goodwill, despatched his uncle's son, his highness Mooslim, to Koofee. Mooslim, on his departure, took his two motherless children along with him. On his highness Mooslim's arrival at Koofee, thirty thousand men came and paid him homage, and were day and night sub- ject and obedient to him. His highness Mooslim, delighted with the behaviour of the Koofeeans, wrote off to Hosein, adverting to the incapacity of man's ability to describe the acuteness of grief exhibited by the spectators, he breaks forth thus to himself, " Destroy the pen, burn the paper, throw away the ink, and be " silent ; for how is it possible, O Lalla ! for paper to contain so melan- " choly a narrative !" 158 MARTYRDOM OF Chap. XV. informing him that the Koofeeans were at present all of one mind, and were in his favour, and that, if he came there now, they might revenge themselves on the polluted Ay- zeed. Hosein, with all his own and his brother's house- hold, set off for Koofee. Ayzeed wrote off to the Koofeeans, saying, " Behold, " beware ! If I find it true that any of you have paid " homage to Mooslim, as it is reported some of you have, " I shall dismiss you and all your household from my " service, and not permit you to reside at Koofee."" When his highness Mooslim ascertained from the Koo- feeans the purport of this epistle, he inquired of them what their intentions were ? They replied, " My Lord, we " are poor defenceless creatures, and he is a mighty prince " who thus commands and threatens us. Besides, he has " despatched both horse and foot from Syria, urging his " people somehow or other, by intimidating us with his " vengeance, to alienate our affections from you towards " himself, and desiring them to make a martyr of you at " some fit opportunity." The Koofeeans further said to him, in a friendly way, that his residence among them was no longer advisable, because, should they publicly profess their attachment to him, the despicable Ayzeed would be highly enraged at them ; and to see him dishonoured would, agieeably to their religion, be their ruin;* since every Moosulman is obliged to fight in the defence of his religion. His highness Mooslim concealed himself in the house of an honest inhabitant of the town, named Hanee. The * That is, they would be obliged to defend his (the just) cause, and would all lose their lives. Sect. 2. IIUSSUN AND IIOSETN. 15g governor, Abdoollali, on his arrival from Syria, hearing- of the circumstance, said to Hanee, " I have been positively " informed that Mooslim is concealed under your roof: "• therefore deliver him up immediately, or I shall cause " you to be beheaded, and your house, and all your pro- " perty to be burnt." Hanee replied, " As long as I live " will I not betray him." Then Abdoollali, the governor, burning with rage, at the head of the assembly directed Hanee to be instantly whipped to death, and he forthwith attained the rank of a martyr. Immediately after, his highness Mooslim was likewise translated by martyrdom. The two orphans, six and seven years of age, were taken and confined in prison. The gaoler was a good man and a descendant of tlie prophet, and liberating the boys, ad- vised them to make their escape. They went and hid them- selves in the house of a Qazee named Shurra. Abdoollali issued a proclamation through the town, di- recting the man who might have concealed Mooslim's sons to deliver them up speedily, otherwise when he should get accurate information respecting the person thus guilty, he would make him suffer. The Qazee, Shurra, becoming alarmed, in the morning before daybreak said to his son, take these lads and let them join the karwan (caravan) bound for Medina, which is encamped in the vicinity. Then the Qaxee's son, agreeably to his father's desire, said to the children, " Look, yonder goes the qafeela (or body of tra- " vellers), run and accompany them." The two boys, partly with good^vill, and partly with reluctance, ran crying. It being still somewhat dark they lost the road, and seeing a date forest went into it. (Couplet). While anxious here I meditate, There on me smiles impending fate. 160 MARTYRDOM OF Chap. XV. The boys went and hid themselves in the hollow of a date-tree, which was situated near a well, into which their shadows fell. Haris''s bondwoman, in the act of drawing water, discovering them by the reflection of their image in the water, inquired who they were ? They, through fear, began to cry. She asked, " Are ye Mooslim's sons?" They, on the bare mention of their father's name, cried still louder. The slave-girl brought them home, and said to her mistress, " I have brought Mooslim's sons with me." That excellent lady acted towards them as if she had been their own mother. Embracing them, she wept bitterly ; and having washed their hands and feet, and given them food to eat, she put them to sleep. Oh ! how wonderful are the ways of Providence ! While this good woman's husband, Haris, is from morning till night in search of the lads to apprehend them, here is she at home nourishing them. In short, in the evening Haris came home quite fatigued, and called out to his wife, " Bring dinner quickly ; for both I " and my horse are completely exhausted to-day by a " fruitless search after Mooslim's two sons, whom, if I " could but apprehend, I might, by delivering them to " Abdoollah, obtain a handsome reward from Ayzeed." The wife said, " What, art thou deranged ? What cause " have we to harbour any malice against the Prophet's and " Allee's offspring and descendants ? What sort of a Moos- " sulman art thou, and how readest thou thy creed in their " maternal grandfather's (Mohummud's) name! Be ashamed " of thyself." Thou seemest to take such pains in ob- " taining worldly riches ; what will it profit thee after " all .f*" That wretch, after loading his wife with curses and reproaches partook of his meal without the least relish and went to bed. The two lads sleeping in the next room dreamed that his Sect. 2. HUSSUN AND HOSEIN. |^1 highness the Prophet (the peace, &c.) inquired of Mooslim how it was that he came and had left his two sons amongst his enemies ? To whicli he repHed, " They will doubtless " be here to-morrow." As the boys' own father had appeared to them in their dream, they were naturally crying while relating this to one another. Haris awoke at the noise, and inquired what children these were crying in the house ? So saying, he went to them, and discovering them to be Mooslim's sons, exclaimed, " Well done, you ! " — While I have been fatiguing myself in searching after " you all over the jungles (or forests), here you are snugly " asleep !"" Having tied the side-locks of the two boys together, he set off with them early in the morning. His bond-man, bond-woman, son and wife, all interceded in behalf of the lads as he started with them ; but he, after wounding some, and killing others, proceeded on his journey. On his way meeting with a river, he made martyrs of both ; and tlirowing their bodies into the water, carried their heads, and laying them before Abdoollah, said, " Through your goodness and bounty I am in expectation " of the promised reward." The members of the assembly, on seeing the heads of the poor orphans, all wept bitterly at their having been put to death at so early an age. Even Abdoollah could not help being grieved, and in a violent rage asked Haris how he dared murder these children without orders ? For his command was, that whoever appre- hended the youths should, on bringing them to him, receive a reward. He further demanded of him where he had slain them ? On being told, in reply, " Near the bank of such " a river," he desired this tyrant and oppressor to be forth- with carried thither and beheaded ; and directed the heads of the children to be thrown into the same river. Ac- 162 MARTYRDOM OF Chap. XV. cordingly they took Haris there, and despatched him to hell with great torture and pain. In the Rowzut-oos Shohudcty it is stated, that after the heads had been thrown into the river, the two headless corpses rose from the bottom to the surface, and having united with their respective heads, sunk again. Meanwhile Eemam Hosein arrived at Koofee ; and on hearing of the martyrdom of Mooslim and his sons, was extremely dejected. A few days after, two of the villainous Ayzeed''s wuxeers (ministers) arrived from Syria to meet Hosein, to wage w^ar with him, and wrote to him to the fol- lowing effect : " Hosein, if your life be dear to you, come " and pay homage to king Ayzeed ; otherwise, you shall " not depart hence alive." His highness Hosein felt greatly incensed at this, and replied : " Ye, of our race, accom- '' plices of Ayzeed, have ye no wisdom or discernment ? " Do ye call yourselves Moosulmans and pious men ! " Pray, whose, in truth, is the Khilafut (successorship of " Mohummud)? In whose family did it orignate ? Whose " father or grandfather established tlie religion of Islam ? " Whether is it just that I should pay obeisance to Ayzeed, " or he to me ? Notwithstanding this, Ayzeed has, with- •■' out cause, butchered my nearest relatives, my innocent " brothers. If ye desire to make juhad fee-suheel-iUah " (or holy war) with me, I am ready to offer up my head " in the service of my God."" Having transmitted Hosein"'s letter to Syria, they ob- tained the order for battle ; which was to this effect : that they should cut off Hosein by any means in their power. In short, they ultimately fixed on the expediency of going to Avar. Ayzeed's army encamped near the banks of the river Foorat (Euphrates), and Hosein^s on the other side of an intervening jungle (or plain) called Mareea. It is Skct. 2. HUSSUN AND HOSEIN. 1(53 the same that Is also denominated Dusht-bulla Kurb-bulla (vulgo Kurbula). On Hosein's arrival at the jungle he addressed his people, saying, " Ye Islamites ! as ye must now stand up to fight, " if there be any among you who cherish regard for their " wives and familes, I do with my whole heart and soul " grant them leave to return ; for I see plainly, that this is " the spot destined for my martyrdom. And why should " you unnecessarily suffer trouble and distress ?" On hearing this, some took their departure for Medina, others for Mecca or Cufa, On that day Hosein's forces, including himself, consisted of seventy-two men. Afterwards, however, a few of Ayzeed's people under Oomur and Abdoollah, came over to him : the first of whom was Hoor (e-Shuheed, or the mar- tyr). He joined his highness Eeman Hosein, and fought most bravely against the Ayzeed-eeans, killing many hundreds of them. The enemy"'s forces amounted to thirty thousand men, while on the other side were only seventy- two. A more minute detail of the circumstances of the war may be found in a Persian work entitled Rowxut-oosh Shohiida* of which there is both an enlarged and an abridged edition, in prose, by Moolla Hosein Kashufee, the author of the Tufseer-e-Hoseinee. In Hindee, the Rowxut-ool-Athar and the Rowzut-oosh-Shohuda, in verse, are well known. Among the martyrs the following are those who suffered and distinguished themselves most ; viz. 1. Hoor (e-Shu- heed, or the martyr) ; 2. Abdoollah ; 3. Aown ; 4 Book (praises, &c.) of the martyrs. M 2 I(j4. MARTYRDOM OF Chap. XV. Huntulla ; 5. Haylal ; 6. Abbas (e-UUumdar, or the standard-bearer) ; 7. Akbur ; 8. Qasim. When each one's turn for attaining the dignity of martyr had arrived, save that of Hosein, his highness Zein-ool-Abaydeen, who was confined by a severe fever, and much afflicted at seeing his father the sole survivor, expressed his wish to join the fight and encounter martyr- dom. Hosein comforting and consoling him, said, " Long " may you live and prosper, light of mine eyes ! By you " will the Almighty continue my progeny ; you shall not be " killed ; therefore do not, without cause, go and harass " yourself. Come, and I will impart to you many hidden " mysteries of godliness, as they have been revealed to me " by my father, paternal grandfather, and brother, word " for word,* in order that the right of succession may be " known in all the earth, even to the end of the world."" Having therefore, according to the established custom among Peers and Mooreeds, given Zein-ool-Abaydeen such admonition and advice, praise and blessing, as he thought proper, he mounted his steed Zool-junna,-|- repaired to the field of battle, and thus addressed the enemy: " O ye tribe " of the followers of the Faith ! Be it known unto you that " I am the grandson of the Prophet, and the son of Allee, " he, whose grandfather's creed (There is no God but the "one true God, and Mohummud is his messenger !) ye " repeat night and day. Behold, consider who it is of " whom Mohummud is the friend. j If ye have any fear " of God or his messenger before your eyes, or expect the • In the original, " hand in hand, from ear to ear;" an expression in use, from the circumstance of the two persons holding each other's hands, while the secret is whispered into the ear. t Meaning a winged wolf. t They call Mohummud the friend of God. Sect. 2. IIOSEIN. 165 " intercession of my grandfather at the day of judgment, " then fear and tremble. Ye have already exalted many " of my relatives, friends, and companions to the dignity " of martyrs ! Be it so. I have only one request to make; " and that is, allow me and my household to quit Arabia " and proceed to Ujjum* (Persia). If not, for God's sake " give us a little water to drink. Your cattle, elephants, " horses, and camels have plenty to drink, but my family " is exceedingly distressed and crying out for water. " Among what tribe do ye find it thus.'' The children's " throats are parched with thirst, and for want of water " the milk is dried up in the mother's breast."" Many, on hearing Hosein's sweet voice and sound argu- ment, were confounded and withdrew from his presence. Immediately the tuhhul (or drum) of peace sounded. Hosein, from concomitant circumstances, was led to con- ceive the probability of the Almighty having softened the hearts of his enemies ; and wishing to see the result, whether it would prove a message of peace or otherwise, returned to his tent. Here, amongst his family, nothing was to be heard but lamentable calls of " Thirst ! thirst !" The author would observe, that however great the dis- crepancy in the details of the events here narrated, one thing is certain, that they suffered dreadful distress from the want of water, even to such a degree as none of Adam born ever before endured. The next day the tuhhul (or alarm) of war beat again. Hosein then strictly enjoined his family, on no account to make any noise or clamour after his martyrdom, by beating upon their breasts, or crying and bewailing Avith dishevelled hair ; observing, that such customs and usages only became • i.e. Any country not Arabian. 166 MARTYRDOM OF Chap. XV. the ignorant ; but to be sorrowful and bear it with quiet- ness and patience: for that such was the conduct that God and his messenger delighted in. After giving them further admonition, his highness Hosein displayed great intrepidity and bravery, driving the enemy twice back as far as the Euphrates. On one of these occasions he was prevented from quenching his thirst through the artifices of the enemy ; on the other he avoided it, by bringing to his recollection the deplorable situation of his family.* His highness Hosein being faint from the loss of blood, dismounted and let his charger loose " on the road to God.""-|- Then Oomur and Abdoollah Zeead said to their horsemen and footmen, " Now is the time, Avhile " Hosein is sitting exhausted : whoever brings his head " shall be handsomely rewarded by Ayzeed." It is stated in the Kun% oal gurraeh, by Abil Hoonnooq, that the moment his highness Hosein dismounted from his horse, a man appeared to him having a human countenance, but the arms, legs, and body of a horse. The figure, after making its obeisance, thus addressed Hosein : " If you will " allow me, I shall instantly vanquish all your foes."" Hosein inquired, " Who art thou, that at this season of " distress hast in pity come to my succour .?" He replied, *' I am Jaffur the son of Tyar, king of the Fairies. I am " vmder infinite obligations to you ; for your father ren- " dered mine an essential service at the battle of Beer-ool- *' ullum. When the whole race of Genii were overruled " and made Moosulmans, he appointed my father king " over them." Hosein observed, " Thou wilt be invisible " to them, though they be visible to thee : such treacherous • Meaning, why should he indulge himself with a draught of water when his poor family were dying of thirst ? •t That is, in pity, that the poor animal might not also be slain. Skct. 2. IIOSEIN. 167 " warfare is not pleasing unto God, nor will I sanction it." Jaffur entreated him a second time, saying, " I beseech " you, Hosein, for your own sake, to allow me for a couple " of ghurrees* to assume a human form and stand up in " thy defence,"" Hosein again replied with his blessed tongue, " What use is there now in fighting ? I am only " a momentary sojourner in this transitory world (lit. a " guest of one breath): my relatives and companions are " all gone, and what Avill it profit me to remain behind.'' " 1 long for nothing now, save my martyrdom ; therefore " depart thou, and may the Lord recompense and bless " thee.*" JafFur then departed, much grieved, and weeping. As each of Ayzeed's party approached Hosein to cut off his head, they shrunk back at the very sight of him ; for who would, without cause, willingly bring upon his head-f* the blood of Hosein .'' At last came Seenan the son of Arwa, together with Shoomur-Zil-Jowshun, who had previously offered a stipu- lation to Oomur and Abdoollah, that they would bring them Hosein's head, provided these would promise to recom- mend that each should receive Sijageer as his reward. The point rested with them ; they both consented. Seenan stood behind Hosein, while Shoomur with a veil over his face stood before him. Hosein addressed the latter, saying, " What is thy name .^ Take off thy veil." When he un- covered his face, behold, he had a couple of boar's tusks, and on his chest was a black mark. This, however, is not a well-attested fact, both signs being doubtful. Hosein said to him, " Wait a moment : this is Friday (the Mohum- " mudan sabbath), the tenth day of the month Mohurrum, * Two and a.-\\&\i ghurrees are equal to about one Iioui-. + Lit. " Upon his neck." 168 MARTYRDOM OF Chap. XV. " and it is the season for the %ohur (or afternoon) prayer ; " grant me a reprieve while I offer up two fiirx-rukat " prayers " Shoomur stept to one side, and after the first sijda (prostration), as he was in the act of making the second, Shoomur severed his blessed head from his body. Alas ! alas ! and woe 's me a hundred times ! for it was an awful catastrophe which no man can describe. After Hosein's martyrdom, Oomur and Abdoollah had all their own dead collected ; and having had the numa%-e- junaza (or funeral service) read over them, caused them to be buried. On the third day, having mounted Hosein's family on camels, and distributed all the heads of the martyrs, includ- ing that of Hosein (the mercy and peace, &c.) among part of the soldiery, horse and foot, to each a few enclosed in boxes, and delivered Hosein's to the particular charge of an officer named Khoolee, a relation of Shoomur, he directed them to be conveyed to Ayzeed in Syria. On passing through each town the head of Hosein was displayed on the point of a lance. (Vide p. 180). As Hosein's holy family were about to proceed to Syria, the soldiers conducted them along the road over the field of blood where the headless bodies of their relatives still lay, Shuhur-bano, the wife of his highness Eemam Hosein, and Zynub and Koolsoom his two sisters, perceiving the corpses of the martyrs, began to shriek and bewail, beating their breasts, and crying, " Oh grandfather ! ohAhmud!* Yon- " der lies Hosein, thy daughter's son, whose neck-|- was " the spot where thou was wont to kiss; and lo, now it " bears the mark of the bloody weapon (the dagger) ; and * A name of Mohummud. t Literally, "whose t\\rQ&t was t\\\ bosii-gnh ;^' perhaps meaning, on whose neck he used to hang in kissing (him). Skct. 2. HOSEIN. jgg " these are of thy family and household, now without house " or home, deserted and forlorn," Thus distressed and lamenting, they were led captive to Syria. In witnessing how deeply Zynub and Koolsoom were affected and agitated, not only their friends, but even their enemies shed tears. At every stage on the road some miracle or other used to be manifested from Hosein-s head. It is stated by Eemam Ismaeel, on the authority of Abil Hoonnooq, that on the arrival of the heads in the city of Mousel, they were all, including Hosein's, deposited in a temple, and locked up during the night. One of the mounted sentinels, in the dead of the night observed, through an orifice in one of the doors, the figure of a man with a white beard and of immense stature, who took Ilosein's head out of the box, and kissed and wept over it. By and by a whole assembly of ancestors arrived, and in like manner kissed and wept over it. Con- ceiving that these people might probably walk off with the head, he instantly unlocked the door and went in ; wlien some one gave him a violent slap on the face, and inter- rupted him by saying, " The prophets are come hither on " a morning visit to the head of the deceased. Whither art " thou venturing thus disrespectfully .?" The slap left a black mark on his cheek. In the morning he related the circumstance to the commanding officer, and showed him his cheek. On the heads being brought to Ayzeed, they first brought Hosein's, and displaying it to the grandees, observed, " Be- " hold, ye nobles of Syria, the head of him whose object " was the destruction of the race of Abee Soofeean and " Oomeea,^ and whose ambition was to become the khuleefa * Oouieea begat Abee-soofeeaii, Abee-sool'eeaiibegat Maweea, Ma- weea begat Ayzeed. 170 MARTYRDOM OF Chap. XV. " (caliph) of Arabia ^nd Ujjum (Persia). God has pu- " nished him according to his deserts, without permitting " him to execute his project." This speech was considered highly improper by Zein ool Abaydeen, who said, " Ye " Ayzeedeeans, avaricious noblemen, residents of Syria ! " Do ye read the creed of Abee Soofeean, or of my grand- " father Hosein ? Keep the fear of God before your eyes."*' Ayzeed, in a rage, ordered the boy to be beheaded ; ob- serving, that he was extremely impertinent. Many peti- tioned and interceded on his behalf, saying, " He is yet a " lad, and the death of his father is still fresh in his me- *' mory; and, besides, he is an orphan."" Ayzeed then desired Zein ool Abaydeen to state without reserve what his wishes were.'' he replied, " Three things, viz. 1st. " Deliver up to me my father"'s executioner ; 2dly. De- " spatch me, giving me the heads and families, to Medina ; " 3dly. To-morrow being Friday, let me read the khootha " (sermon or service)."" Ayzeed consented to his requests, but privately desired his own Syrian khuteeh (priest) to read the khootha, and to offer up praises and eulogiums in the names of the de- scendants of Abee Soofeean and Oomeea. Accordingly, on Friday the Syrian khuteeh read the khootha, and praised the race of Abee Soofeean and Oomeea, and spoke with con- tempt of the descendants of the Prophet, the offspring of Allee, and of the paternal grandfather and grandmother of both the Eemams.* Zein ool Abaydeen was mucli hurt at this ; and observed, " If thou be a monarch, act not " contrary to thy promise. Didst thou not assure me that " I should read the khootha ?" All present petitioned the king, saying, " He is a Me- * i. e. Hussun and Hosoiii. Sect. 2. HOSEIN. I7I " dinite, and one who is in the habit of performing the " pilgrimage;* we also are particularly desirous of putting *' the skill and eloquence of this boy to the test, and ascer- " taining their extent." Then Zein ool Abaydeen read the khootba ; and, after praising and eulogizing the descendants of the Prophet and of Allee, the Almighty put words with such effect into his mouth, that the devout Syrians on hearing them wept ; which Ayzeed observing, quickly directed the Mowazun to read the qamut,-f lest symptoms of war should appear, for the hearts of the congregation had melted away. After prayers, all the heads, with expenses for the road, clothes, &c. having been given to Zein ool Abaydeen, they were sent off to Medina. Some say that the execu- tioner was also delivered up to him, while others contradict it. At all events, they were despatched ; forty days after, they brought them back to Kurbulla, and buried the heads separately, each with its own body, and departed to Medina. Here they wept over the tombs of Mohummud MoostufFa (the peace, &c.) and Hussun ; and all Medina become subject to Zein ool Abaydeen. Hosein's martyrdom happened in the forty-sixth year of the Hijree, now 1202 years ago ; since which, the rejoicings at the eed (or festival), have been abolished, and mournings and lamentations established in lieu thereof. * These are generally very eloquent. t Qaniut (or creed) ; meaning, to proceed with the service. 172 MOHURRUM FESTIVAL. Chap. XV. Sect. 3. The Ceremonies observed during the Ashoora, or Jirst ten days of the Month Mohurrum. The Mohurrum* or Mohurrum festival, commences on the evening the new moon becomes visible, which is called the first Whun, or day of the moon ; but the first day of the month Mohurrum is dated from the morning-}- foUowing. The Mohurrum, including the Zeearut,X may be said to last till the twelfth of the month {i. e. the thirteenth K''hun) ; but the feast itself continues during the first ten days of the month, which period is called Ashoora. Houses are appropriated for the purpose, in which they set up ullums, taboots, shah-nusheens, booraqs, &c. ; and sometimes, for the sake of ornament, they set up tutteeans (screens, vide page 185.) around them, made of mica, &c. These places are called Ashoor-khana (ten-day-house); Taxeea-khana (the house of mourning) ; and Astana (a threshold, or fuqeer''s residence). Strangers are not per- mitted to go near them, as the threshold is required to be kept pure and undefiled for the purposes of reading the fateeha and durood. Five or six days previous to the Mohurrum, they pre- pare the Ashoor-khana, by plastering, white- washing, erect- ing a shed in front, &c., and wait in expectation of the new * This feast is in commemoration of the martyrdom of Hussun and Hosein : the latter of whom was killed on the tenth day of the month after a desperate battle of twenty days ; the former was poisoned a short time before, as has been related in the preceding section. t The Mohummudans calculate their days from 6 a.m. to 6 p.m., and night vice-vcrsn ; and consider the night preceding the day, as the one belonging to it. J Or visiting; the relatives of the deceased visiting the grave on the tliird day of one's demise. Vide Chap, xxxix. Sect. 3. MOHURRUM FESTIVAL. 173 moon. The moment that they see the Mohurrum new moon, they perform kodalee mama. That is, after having offered /a^eeAa over some sugar in the name of the Hoos- nein, attended by music, at the spot where they intend digging the allawa^ they strike the kodalee (spade) two or three times into the earth, and two or three days afterwards dig the hole. In front of each ashoor-khana is dug a circular pit, from one cubit and a half to eight cubits in diameter, and the same in depth ; occasionally, with a small wall round it. This is called an allaiva (bonfire). These are dug annu- ally on the same spot. Commencing from that day inclu- sive, they kindle fires in these pits every evening during the festival ; and the ignorant, old as well as young, amuse themselves in fencing across them with sticks or swords ; or only in running and playing round them, calling out, YaAllee! Ya Allee ! (Oh Allee! OhAllee!); Shah Hussun ! Shaft Hussun ! (noble Hussun ! noble Hussun!); Shah Hosein! Shah Hosein ! (noble Hosein ! noble Hosein !) ; Doolha ! doolha ! (bridegroom ! bride- groom !) ; Haee dost ! haee dost ! (alas, friend ! alas, friend!); Ruheeo ! ruheeo! (stay! stay!) Every two of these words are repeated probably a hundred times over, as loud as they can bawl out. Of those who have vowed, some leap into the still-burn- ing embers, and out again ; others, leap through the flame, and some scatter about handfuls of fire. Women likewise, without an ashoor-khana, dig an allawa, and repeating murseea* beat upon their breasts. In general it is customary to play round the allawa at night ; seldom in the day. * A funeral eulogium, particularly one sung during the mohurrum in commemoration of the descendants of Allee. 174. MOHURRUM FESTIVAL. Chap. XV. Women, in addition to the above-mentioned exclama- tions, call out aloud, while violently beating their breasts,* hundreds of times over, the following words : Haee ! haee! (alas ! alas !) ; Shah juwan ! Shah juwan ! (excellent youths ! excellent youths !) ; Teetio ! teeno ! (all three ! all three!); Luhoomen ! Luhoomen ! (in blood ! in blood !); Doobay! doobay ! (drowned! drowned!); Giray ! giray ! (fallen! fallen!); Muray ! muray ! (dead! dead!); P«- ray ! pur ay! (prostrate I prostrate!); Ya Allee! (Oh Allee !) Having called out Ya Allee, (pronouncing it only once and very long,) as a sign of conclusion, and taking breath awhile, should they know any murseea (dirge), or recollect a line or couplet of one, they repeat it, with mournful lamen- tations ; and beating upon their breasts, again reiterate the exclamations above mentioned. Some women substitute in the place of an allawa, a lamp placed on a wooden mortar, or an inverted earthen pot, over which they make their lamentations. On the first, third, or fourth klmn, they deck out the ashoor-Jchanaf with carpets, ceilings, tapestry, transpa- • Women who thus beat upon their breasts are called Secna-ziinnee (breast-beaters), and are all of the Sheeah persuasion ; Soonnees con- sider it unlawful to do so. t " The opulent people of Mussulman society (particularly in " upper Hindoostan), have, instead of an ashoorkana, wliat they call " an emambar a, \v\\\ch. is a sacred place erected for the express pur- " pose of commemorating Mohurrum. The founder not unfrequently " intends this also as the mausoleum for himself and family. It is a " square building, generally erected with a cupola top, the dimensions " guided by the circumstances of the founder. The floor is matted " with date-leaf mats, in common use in India, on which is a shut- " runjee (cotton carpet), and over this a clean white calico covering, " on which the assembled party are seated, during the several periods " of collecting together to remember their leaders. These meetings " are termed mujlis. " The Sect. 3. MOHURRUM FESTIVAL. I75 rencies, hanging-lamps, lustres, chundoo, floor-lamps, wax- candles, benzoin-pastile stands, fishes formed of paper or tinsel, ostrich eggs, artificial flowers of paper, fountains, &c. " The tazcea is placed against the wall on the side facing Mecca " under a canopy of rich embroidery A reading-desk or pulpit " (mimbur) is placed in a convenient situation for the reader to face " Mecca, and his voice to be heard by the whole assembly of people ; " it is constructed of silver, ivory, ebony, &c. to correspond with the " tazeea, if possible : the steps are covered sometimes with gold cloth, " or broadcloth of black or green if a Syed's property, being the " colour worn by that race for mourning. The shape of a mimbur " is a flight of steps with a flat top, without any railing or enclosed " place ; the reader, in his recitings, occasionally sitting on the steps " or standing, as may be most convenient to himself. " On the walls of the emmnbara, mirrors and looking-glasses are " fixed, in suitable situations, to give eifect to the brilliant display of " light from the magnificent chandeliers suspended from the cupola " and cornices. The nobles and the wealthy are excited with a desire " to emulate each other in the splendour of their display on these " occasions. All the mirrors, glass lustres, chandeliers, &c. are " brought together to this place from their several stations in the " mansion ; and it is due to them, to admit the effect to be often im- " posingly grand, and the olaze of light splendid. " On each side the tazeea, the whole length of the wall, banners " are arranged, in great variety of colour and fabric ; some of them " are costly and splendid. I have seen many constructed of the richest *' embroidery, on silk grounds, of gold and silver, with massy gold " fringes, cords, and tassels ; the staff is cased with gold or silver, " worked into figures of birds and other animals in every variety ; the " the top of which has a crest, in some a spread hand, in others a sort " of plume, and not unfrequently a crest resembling a grenade, " formed of the precious metals, and set with stones of great value. " On the base of the tazeea, the several articles are placed con- " ceived likely to have been used by Hosein at Kurbulla : a turban of '' gold or silver tissue, a splendid sword and belt, the handle and hilt " set with precious stones, a shield, the Arabian bow and arrow. " Wax-lights, red and green, are also placed in great numbers about " its base, in silver or gold candlesticks ; and censers of gold and " silver, burning incense perpetually during mohurrum. INIany " other minor tributes to the emams are discovered near the tazeea, " as choice fruits and garlands of sweet-scented flowers, the offerings " of ladies of the family to their relative's tazeea.'" — Mrs. M. H. All's Obs. on Mussulman's of India, vol. i. p. 33 176 MOHURRUM FESTIVAL. Chap. XV. The idlums are also called shudday^ punjay, eemam- %aday, peeran, sahiban, and eemamein ; and all sucli as come out previous to the tenth k''hun, are further termed suwaree (mounted) tdlums, and distinguished by having two or three lemons suspended to them. An ullum is a representation of a standard. Among all royal forces* there are standards called mahee and moo- ratih. Mahee (fish) derives its name from the circumstance of the figure of the head of a fish, made of silver or gold, being fixed on the top of a long pole, which is decorated with a task or moqeish doputta from top to bottom ; and mooratib is any one of the ullums (crests) similarly fastened to a bamboo, and decorated with task and badla, moqeish and zurbiift, shawl, tafta^ or white cloth. These, mounted on elephants, are carried at the head of the regiment, and are meant for colours. In like manner, at the Mohurrum they form ullums intended to be fac-similes of Hosein's banner, and to these the people of Hindoostan have given the names of parti- cular martyrs. Thus they have the punja-e-Hydur, alias Hyduree punja (Hydur'sf palm i. e. of the hand) ; punja- e-moortooza Allee (the palm, or fist, of Alice the chosen-f*); punja-sher-e-khoda (the palm of the lion of Godf) ; punja- e-mu%hurool ajaeb (the palm of the displayer of wonders-f-) ; punja'e-mooshkil koosha (the palm of the disperser of dif- ficulties-j-) ; Beebee ka ullum, or ullum-e-Beebee Fateema (Lady Fatima's standard) ; Hoseinee ullum, or Hoseinee surwur (the Hoseinee standard or leader); ullum-e- Abbas, or Ahbas-e-ullumdar (Abbas, the standard-bearer) ; ullum- e-qasim, ullum-e-Allee-akbur, and ullum-e-usgur (these are likewise called Eemamr-zaday, priest-born) ; ullum-e-doa%da i. e. Of Indian princes. f Different names of Allee. Sect. 3. ULLUMS. ITT Eemam, (the twelve Eemams, or chief-priests) ; ullum~e- Eemam zamin ; d'hnl sahib; hurzukhee or qoodruttee ullum; zoolfuqqar (or double-bladed sword of xlllce, ori- ginally Mohummud's) ; nal sahib. These ulhcms are generally made of copper, brass, or steel, occasionally of gold or silver, and even set with pre- cious stones ; and 7ial sahib, besides, of paper or wood. Those made of metal, whether new ones, or old ones given to be cleaned and burnished, are brought in pomp and state on trays, accompanied with music, from the gold- smith's house to the ashoor-khanas, in each of which, four, five, six, or seven are set up. They are fixed on sticks or staff's, which are occasionally of silver, though generally of wood, and decked out in clothes ;* and on the first, fourth, or fifth evening of the moon, stuck up in holes made in the floor, or are fastened on stools, and in front of them are placed lights, moorch''huls,f oodsoz,^ toys, &c. ; and some- times on one side is a representation of the foot of the Messenger, called Qudum-e-russool (vide page 234.). At the time of setting up the ullums, while burning incense, they off'er fateeha in the name of the martyrs, over sugar or shurbut, and then distribute them to both rich and poor. In like manner, every evening they make fateeha and khutum-e-qordn.§ and adorn the punjay Avith flowers. Fu- * " These are in the shape of a long scarf of usually white muslin, " but sometimes of rich silk of bright florid colours, forming an agree- " able variety, some being blue, purple, green, yellow, &c. embroidered " very deep at the ends, which are furnished 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 head or crest."— Mrs. Meer H. Ali. These dresses of the Ullums are called dhidtees. + Fans for driving away flies. X Utensils for burning ood, as a perfume. § Khutuw,, a reading through of the entire Qoran. For the method of doing it, vide chap, xxxix. 178 MOHURRUM FESTIVAL. Chap. XV. qeers of various descriptions are in attendance. In the morning they only read the Qorcm, and sit up all night reading the Roivxut oosh Shohuda (Book of Martyrs), or reciting murseea noivh (mournful dirges), and make lamen- tations, beating their breasts. Should Providence have blessed them with the means, then either in the morning or in the evening, or at both periods, they have kliichree cooked without meat, and shurhut prepared ; and having o^exeCi fateeha over these in the name of Eemam Hoosnein, they partake of these themselves, as well as distribute them among the poor. Every night murseea khwanee (the recitation of funeral eulogiums) takes place in the ashoor-khana of some one or other. They train up for the purpose, boys possessing musical voices, invite their friends, fuqeers, and numerous spectators to hear them ; and hold shuh-haydaree (nocturnal vigils). Tlie day is spent at each ashoor-khana in reading the Qoran. From the first to the seventh kliun, with the exception of the above-mentioned /a^eeAa, dwroocZ, khutum- e-Qoran, Murseea, preparing victuals, shurhut, &c. nothing takes place.* On the seventh k''hun (and by the ignorant on the seventh day of the month), the ullwm-e-qasini-e-shuheed, distin- guished by having a little silver or gold umbrella fixed on * By I\[rs. ]M. II. All's account, (vol. i. p. 57.) it Mould appear that at Lucknovv the banners are taken out of the ashoorkhanas or emavn- baras on the fifth day, and conveyed in solemn procession to a parti- cular diirgah situated in the suburbs of that city, for the purpose of being consecrated, which is done by touching^ with them the original crest of Hosein's banner, deposited there. The order of procession of one of the Ullums, and that of a rich man, she describes with great minuteness and accuracy; justly adding, that some are more splendid than others, and that the \eiy poor people parade their banneis with perhaps no other accompaniment than a single drum and fife, and the owner supporting his own banner. Skct. 3. ULLUMS. 179 his head, makes his debut out of doors in the afternoon.* He is borne by a man on horseback, accompanied with music, &c. ; but instead of the dancing-girls who are pre- sent, singing songs, they repeat murseea notvh (funeral eulo- giums) ; and making lamentations, beating upon their breasts, proceed to the places desired. If they cannot afford a horse for the iiUum, a man on foot carries it, running every now and then, reeling to and fro like a drunken man, pretending to be distracted with grief; while many run after him like so many madmen, all exclaiming aloud doolha ! doolha ! (i. e. bridegroom ! bridegroom !), on account of Qasim's recent marriage before martyrdom. When the ulhim-e-qasim meets with any allawas on the road, he goes to their ashoor-khanas, and having made his obeisance to the ullums there, and offered faieeha over the smoke of Benjamin, takes his leave. After having thus gone round his visiting excumon, with a moorchliul waving over him and frankincense burn- ing, he is conveyed home to his own ashoor-khana, where they lay him down on a stool. Considering him just to have suffered martyrdom, they cover him vip with any description of cloth, and treat him as a real corpse ; and as, on the death of any one, they are wont to strike their heads and beat their breasts, so, in like manner, they weep sometimes for the deceased and lament his loss. After having off'ered fateeha over two or three earthen pots of shurbut, termed run ka shurhut (the war-lemonade), they * " Tliis night is called the night of Maynhdee in some parts of the " country, where tliey have a public display, intending to represent " the marriage ceremony, so called, for Qasim, who was married to " the favourite daughter of Hosein on the morning of the celebrated " battle. On this night they have the same showy parade which dis- " tinguishes the Maynhdee procession of a real wedding ceremony." airs. M. H. Ali, vol. i. p. 74. n2 180 MOHURRUM FESTIVAL. Chap. XV. distribute it among such attendants and spectators as par- take of Moosulman food and drink. They then go away, and the landlord sets up the ullum again in its place. On the seventh Whun, in the forenoon or afternoon, they also take out the neeza (spear) on its peregrination. The nee%a is a lance or spear, which they dress up with clothes, leaving two shumlay* waving in the air, and fix a lime on the top of it, emblematic of Hosein's head, which was thus carried by Ayzeed's order through different cities on the point of a javelin (vide p. 168). Some substitute a thin bamboo for the spear, on which they wind a turban- cloth, and near the top of it, below the lime, fasten a split bamboo bow across, to the two extremities of which they sometimes suspend a couple of swords ; and above the bow they generally wind, for the sake of ornament, red and white, or black and white cloth, in a spiral form. Accom- pariied with music, fuqeers, &c. they walk about witli it from house to house, begging. The people of the house first throw one or two pots of water on the neeza-hesLYer\ feet, and then make him a present of a rupee, fanam, or pice, or a little grain. The nioojawir (attendant of the ashoor-khana) with his own hands takes some eebodee, or the ashes of the ood-dan, and gives it to him : he receives it with great devotion, and applies it to his own eyes as well as to those of his children ; and sometimes even eats a little, and makes them eat of it. After that they bring it home and stick it up in front of the ashoor-khana ; and when the taboots and ullums are taken out, the nee%a is carried in front of them. There is one of these at each ashoor-khana. • Shumlay, the worked or embroidered end of a turban or ktimmur- bund, sometimes tucked into the folds and sometimes left flying loose. Sect. 3. NEEZA— NAL-SAHIB. 181 In the evening of that day they take out the Beehee ka iillum, Hoseinee tiUum, nal-sahib, and xoolfiiqqar, accom- panied with flambeaux, as before, repeating murseea-nowh, making lamentations after the same fashion as has been de- tailed in the case of ullum-e-qasim, but without the horse. Nal-sahih (vulgo vialsab ; literally Mr. Horse-shoe) is made of gold, silver, steel, copper, brass, or other metals ; or, what is more common, of wood or paper besmeared with sundul, of a somewhat larger size- than a common horse- shoe. With this (as an emblem of Hosein's swift horse), they run most furiously, frequently upsetting infirm men, women, and children, to the infinite diversion of the by-standers, who quiz them (the sufferers) into the bargain. Some, through ignorance, construct with cloth something of a human shape, and substitute the shoe for its head. Many people take a long thin bamboo, like a fishing-rod, wind round it any two kinds of paper, pasting them over its whole length, and on the upper end of it fix an aftah-geeree (parasol), consisting of a fan in the shape of a peepul-\ea,f, to ward off the rays of the sun. The fan is made of coloured paper, tinsel, or mica, with a fringe all round, prettily con- structed with one or three moorchliuh tied to the point of it; and they fasten a rope or two which reaches to the ground close to the aftah-geeree. Resting the lower end of the bamboo on the kummurhund, they support it Avith one hand while they balance it by means of the rope with the other, and thus run with Nal-sahih''s cavalcade. When it is too heavy for one, other two men assist him in balancing it, by means of two ropes acting like the stay of a ship's mast. Whenever he halts, they lower the aftah-geerees and shake them over his head ; and in their eagerness to do so, they very Sometimes « foot lont 182 MOHURRUM FESTIVAL. Chap. XV. often strike them against one another, by which they are broken. Many do this, after their wishes have been accom- plished, to fulfil vows (vide Nii%ur-o-nya%, chap, xxvii.) which they may have made. Sometimes a woman makes a vow to Nalsahib^ saying, " Should I, through your favour, be blessed with offspring, " I shall make it run with your equipage." Should it so happen that she afterwards brings forth a child, she accord- ingly puts an uftah-geeree into its hand when it attains the seventh or eighth year of its age, and causes it to run along with the cavalcade. The rich make their children run only a short distance, and then let servants run for them ; whereas the poor are wont to run themselves ; and some with swords and shields, or only with sticks, run round and round the procession. A greater crowd accompanies it than any other. In short, in this way, on the evening of the eighth Whun, they take out the hurzukhee, alias qoodriittee ullum ; and on the following night (the ninth) the Abbas ka ullum and Hoseinee ullum. The day for taking out the various ullums differs in a trifling degree in different countries. If two ullums on their mounted excursions meet one another on the road, they mutually embrace (or rather the men cause them to touch), and having offered fateeha., after burning incense they pass on. On the tenth kliun all the ullums and tahoots (except the ullum-e-qasim) carried on men's shoulders, attended by fuqeers of every description, perform shubgusht (nocturnal perambulation) in great pomp and state ; the lower orders in the evening, and the higher at midnight. On that night the streets are illuminated, and every kind of sport takes place. Among others is an exhibition of the phantasmagoria Skct.3. TABOOT or TAZEEA. 183 or magic-lantern kind, in which the shadows of the figures fall on a white cloth skreen, representing battles, &c., which attracts crowds of people to the spot. In short, the whole town is awake that night, and presents one general scene of noise, bustle, tumult, and confusion. The tahoot alias taxeea (or bier) is a frame-work of bamboo in the shape of a mausoleum, (intended to represent the one at the plain of Kurbulla erected over the remains of Hosein,) made with a sort of net-work of paper nicely clipped (sometimes with plates of mica on the back,) and pasted to it. It is further ornamented with different kinds of coloured paper, formed into various devices, tinsel fringes, &c., with a dome, which is sometimes so contrived as to move round at the slightest breath of air. When the whole is lighted up within and without, it has a beautiful appearance. It is a square edifice, its sides varying from two to fourteen cubits, and the proportion of its height is half as much again as that of one of its sides (vide Plate I. fig. 1). Within it are placed ullums, or a couple of little artificial tombs, intended to represent those of Hussun and Hosein. Some, instead of the net- work paper about the tahoot., con- struct it by tying hunggreean to one another, and over the places where they touch, fasten various kinds of flowers made of white paper; and behind the hunggrees they tie red (A;oos.900?/i-coloured) cloth, or paste red paper. When lighted up, it has a very pretty appearance. This is termed bunggreeaw-ka-taboot. Others again, instead of using the paper net-work, make it of flowers and leaves formed of wax of various colours, so admirably executed as to resemble natural roses and tuberoses ; ^ which the people view with astonishment. * Polyanthus tubcrosa. — Lin, 184 iAIOHURRUM FESTIVAL. Chai'. XV. When it is carried about on the shuh-gusht night, they squirt water on it by means of syringes, to prevent its melting by the heat of the torches and blue-lights. With the beautiful effect produced by the reflection of the torches and blue-lights, it is not unlike a chumum (parterre) with flowery shrubs in full bloom. This is called mom ka tahoot (or wax tahoot). Some construct a tazeea, consisting of a representation of the Mudeena nuqsha (Medina picture), which is a fac- simile of the Prophet's mausoleum there. This they orna- ment variously with gilding and enamelling, and so beauti- fully, that by candle-light it has a very splendid appearance- It is so elegantly formed that the spectators never tire of viewing it. The generality of people conceiving it to be an exact resemblance of the Prophet's tomb, proceed eagerly to the spot to obtain a glimpse of it. Instead of the net-work on the taboots, some people substitute cloth, and by dabbing it over with earth get surson (mustard-seed) to vegetate on it, which makes the tahoot look by candle-light as if it were entirely formed of emerald. In the same way, they sometimes construct and erect a camel, punjay, and ullums with surson, and some make an artificial cimmhaylee kay mundwa, uncommonly well executed, in imitation of the chumhaylee (jasmine) creeper on a mundwa (shed) ; and as they carry this about on the skuhadiit-day, people throw gujray on it as it passes along the streets.'^ * In short, the tazecn is fonued, as Mrs. Meer observes, " of every " variety of materials, from the purest silver down to bamboo and " paper. Some have them of ivory, ebony, sandal-wood, cedar, &c." and she has seen some beautifully wrought in silver filigree. The handsomest, to her taste, is in the possession of his Majesty the king of Oude, composed of green glass with brass mouldings, manufactured in Enjrland. Sect. 3. SHAH-NUSHEEN. 18^ Some, instead of a taboot, erect a shaJi-misheen (royal seat), alias dad-muhal (palace of justice). This, like the taboot, is constructed of bamboos, paper, tinsel, &c., and in shape somewhat resembling a palace. It is placed against the wall, and ullums are set up therein. It has sometimes in each corner a transparency in the form of a table-shade, whirled round with the least breath of air, and hence its name, churkhee fanoos (revolving-shade).* These shades are at times made apart and placed in front of the shall- 7iusheen. Some also construct around the tahoots and ullums^ or set up separately in the ashoor-khanas, what they call t7itteean,-f made of ubruk (mica) and mercury, which glitter and shine with great splendour by the reflection of the light. When blue-lights are burnt before them they present such an elegant appearance that it baffles descrip- tion : it can only be credited on ocular demonstration. Many hundreds of thousands of rupees are annually ex- pended in the construction of these tuttees : in the city of Hydrabad they are particularly in vogue. Some erect in the ashoor-khanas artificial mango, pine-apple, custard-apple, and other trees, so beautifully formed that they appear like real trees laden with blossoms and fruits ; and on these they have likewise representations of different species of birds and s(piirrels, in the act of eating the fruits. Crowds of people assemble to see them, and view them with astonish- ment ; for they resemble real trees, birds, and animals. Sometimes they set up human figures of different kinds, of various colours and shapes. Some, for instance, are * Also termed, fnnoos-e-kheeal ; a lantern which revolves by the smoke of the candle within, and has on the sides of it figures of va- rious aninaals, &c. For these see Plate I. fig. 2 and 2, t TuUeean. Frameworks containing- S(juare pieces of mica made into looking glasses. 186 MOHURRUM FESTIVAL. Chap. XV. represented as in the act of praying, or of going through the different forms of sitting, standing, and prostration ; one, in the character of a sepoy^ appears as sentinel, with his mus- ket on his shoulder, walking up and down, keeping watch ; one sitting, moves his head backwards and forwards;* another saluting (i. e. making sularn). Near to these, again, they also place artificial birds and animals; such as hiiglay (paddy-birds), myna (martins), parroquets ; also snakes, ducks, cats, dogs, &c. ; and, by some ingenious contrivance, an artificial dove comes every now and then out of its cage, and after cooing awhile like a real dove, he walks into it again. In some aUawas,-f on a raised chu- bootra, they set up a large doll or female figure, made of cloth or wood, dressed up as a female, and place a chukkee (hand-mill) before her : she taking hold of the handle of it with one hand, and putting wheat or rice into it with the other, goes through the operation of grinding. As the flour accumulates round the mill the proprietor removes it. Sometimes they take a cucumber, a water-melon, or a green plantain," and having pierced it through near its centre with a couple of sharp knives, with their cutting edges inclined from one another, pointing upwards and downwards, they suspend the one by its two ends to a beam' or rafter, whilst they attach a stone weighing ten or twelve seers (twenty or twenty-four pounds) to the other ; and strange as it may seem, the knives do not divide this very succulent vegetable. On the night of the 7th of the month Mohurrum, the hooruq, made of wood, about two or three feet high, beau- tifully painted and decorated, with such neck, arm, nose, * As IMoosulmans are wont to do in the act of reading. t >4*//oor-Mrt«f«, in common conversation, are called «//««' ffi ; ^^• cause the latter are in front of them. Sect. 3. BOORAQ. 187 and ear-jewels and head ornaments as are usually worn by Moosulmans, is brought from the painter's house, accom- panied by lighted torches, murseea-iiowh-reciters, &c. to the ashoor-kha7ia, where it is placed before the iillums facing forwards. This is intended to be a fac-siraile of the boordq, or horse,* which the Almighty sent from heaven by the angel Jibreel (Gabriel), to convey to him his highness Mohummud Moostuffa (the peace, &c.) on a visit. The description of this animal is as follows: — He had the head and face of a man ; ears long ; forehead broad, and shining like the moon ; eyes black, like those of a deer, and brilliant as the stars; neck and breast of a swan; loins of a lion ; tail and two wings of a peacock ; stature of a sooreea-gaee or of a mule ; speed of hurq (lightning) : hence the derivation of its name, hooraq. Many of the Hindoos have such faith in these tahoots, ullunis, booraqs, &c. that they even erect them and like- wise become fuqeers. And if any fighting and bloodshed take place between the two castes-^ during the Mohurrum, the Hindoos who have turned Mohummudan fuqeers take the part of the Moosulmans and fight against the people of their own caste ; nor do they, during that period, partake of any animal food that has not been regularly made zubuh, or sacrificed according to the Moosulman rites (vide zuhuh. Glossary). • Or an ass, according to some authorities. Plate I. fig. 4. t As was the case at Cuddapah in 1821 ; when owing to the greatest feast of each of the two castes, viz. the Mohurrum of the INIohum- mudans, and the Dusserali or Churruck Pooja of the Hindoos, oc- curring on the same day, neither would give way and many were killed. It may here be remarked, that agreeably to Moosulman custom, their feast can not be deferred ; whereas that of the Hindoos may, and they may be bribed to postpone their's to a more convenient season. 188 MOHURRIJM FESTIVAL. Cjiap. XV. During the thirteen days of the Mohurrum festival, Moosulmans keep their dwellings and garments remarkably neat and clean, and their bodies pure and undefiled. They even refrain from conjugal embraces ; and what is also ex- traordinary, some from the first, others from the fourth, fifth, sixth, or seventh day of the moon till the ninth, pro- hibit themselves even the use of meat and fish, betel-leaf, and sleeping on a bed. Should they sleep on a cot, it is turned topsy turvy; and for this reason, that it would be disre- spectful in them to sleep on an elevation, when their Eemams (priests) are standing on the ground. On the tenth some partake of these enjoyments ; but others abstain from the tenth to the thirteenth day. From the fifth k'kmi, at every nshoor-khana, the nobility in front of their dew an-kh anas, merchants at their gates, and shopkeepers before their shops, have ahdar-khatias (places where water is kept for drinking), nicely decorated with a cloth ceiling, and other ornamental contrivances. There they dispense milk, shurbiit, water cooled and scented, to all the people ; and at night have illuminations, &c. at these places. On tlie fifth kymn, almost all people, men and women, old and young, put on a sylee^ or gujra, especially unmar- ried people, who are particularly fond of it : the married seldom wear them. Married women are not allowed to show their faces to their husbands during the ten days of the first Mohurrum after marriage, at which time they are • Si^lee is emblematic of the dress of the real Bnnwa-fuqeers who are said to have \x\xn^^ fuqeers through grief for Hussun and Hosein. They have it made of hair ; w hereas, on this occasion, it is made of thread, green or red, the former to represent the green colour of Hussun's body, rendered so, soon after his death, by the effects of the poison ; the latter the blood with which Hosein's body was imbued when slain in the tield of battle. Skct. 3 MOIIURRUM FUQEERS. 1<^9 kept apart from one another. They observe the same custom during the tayra tayxee (first thirteen days of the month Sufiir) as also during the days of the hara wufat^ from the first until the oor5*-day (in the month Ruhbee-oos-sanee) ; for these days are esteemed evil, and no pleasure or enjoy^ ment should take place during them. The learned con- sider such things unlawful and never wear them. It is undoubtedly unlawful and contrary to the Mohum- mudan law ; but so it is, that in Hindoostan they attend more to these customs than to the (fiirz) divine commands. I mean, such as applying tibeer to the faces of children, putting on them green dresses, such as jamas, ungurkhas, or koortas, and wearing these themselves. The nobility, as well as the respectable among the middling classes of people, content themselves with merely tying a sylee or gujra round their wrists. Description of the Mohnrrum Fuqeers. Of these there are many varieties, most of whom attire themselves in their new garb on the fifth kliun ; a few on the second ; and still fewer on the sixth or seventh. These I shall separately notice ; and 1st. The Sylee wala (vulgo Suhaylee wakt), or those who wear a sylee (a necklace of coloured-f- thread worn by fuqeers^ Atfaraxi (perfumers) and putway (makers of fringe and tape) manufacture for the occasion red and green sylee, alias antee (a necklace of a skein of thread), as well as brace- lets, termed soomurun and gujra, beautifully ornamented with gold and silver thread, which are purchased; but • Vide Oors, Glossary. t Sylees of flowers are worn on other occasions. 190 MOHURRUM FESTIVAL. Chap. XV. previous to putting them on, they place together with them on a tray, some sweetmeat, and tnaywa (^vix. choorway, sugar, and phootaiiay), and a churagee ; and having offered fateeha over them, they first put a small axitee around the shuddays neck, and then, either there or after going home, wear them round their necks and wrists. If the giijra be worn only on one hand, it is invariably on the right ; the soomunm is always on the right only. Their dress is the usual one. The moojatvir after the fateeha helps himself to the churagee and some of the fruits, and returns the rest* In addition to the above, some old and young people tie a piece of green cloth on both the upper arms. Some of these ficqeers apply iiheer to their faces ; and holding an ood buttee (benjamin pastile) lighted in their hands, go out abegging. 2. Banuiva (prop, hay nuwa^ i. e. indigent,) fuqeeran. They are distinguished by the following dress. They wear on the head a topee {fuqeeis taj or cap), a sylee, a shawl, or a gold imindeel ; on the neck, a kufnee or an aJfa, red, green, or Avhite, and a sylee, tiisheeh (see Glossary), and kuntlut ; on the wrists, a soomunm or gujra ; round the waist, a loong^ dhotee, or lunggote ; and round the right ankle, a dal or a silver tora, or nothing at all. They apply tibeer to the face, and carry in the hand a fan or cJiliurree (a switch), a sword, or sang (a javelin wholly composed of iron). The fuqeers of this class have a distinct guroh (band) amono- themselves, with different ranks and denominations, thus : 1. a moorshud or sur-guroh (chief of the troop), whom they all agree to obey. Under him there is, 2. a khuleefa, who stands in the same relation to him as a minister to a kino- ; 3. a b'hundaree shah, a house-steward who has charge of the storehouse, or distributer ; 4. an iznee shah, to call and Sect. 3. MOIIURRUiAI FUQEERS. 101 assemble tlic people and convey orders (an aide-de-camp ?) ; 5. an adalut shah, to direct the order of movements ; 6. a kotwal, to keep order and discipline; 7. a dost, the friend; 8. an al hookm-e-lillah (literally, God is the judge); 9- an al-umr-e-lillah) commander; 10. a nuqeeb-ool-foqra, whose business it is to proceed in front of the troop, and proclaim the praises and attributes of the Deity, as an injunction to the o\\\er fuqeers. On arriving at an ashoor-khana, the troop of fuqeers, drawing themselves up in two or three lines in front of it, the dost calls out his own name " dostC the kotwal answers " hur-chay-ruza-ay-ostr* Then the al-hookm-e-Ullah'\' from the right flank calls out his own name twice, and from the left al-umr-e-lillah re-echoes his name twice. After, the adalut shah repeats the /afeeha kay durja\ alone with a loud voice, and at the conclusion calls out the Avord ''^ fateeha f when all the fuqeers repeat the soora-e-alhu7nd§ once, and the qool-hoo-allah\\ three times, and read the durood, and finish by drawing their hands over their faces. Then the adalut shah (lawgiver) repeats sentences or couplets which have reference to the excellence of his OAvn profession — the law, — and then bawls out the following exclamations : " Hk- nara-e-hyduree f ^ y\\\e\\ the rest resound " Ya-hooT*'^ Again, the former calls out ^' ek nara-e-punjutun T •\-\- tliey all exclaim " ?/« hoo T " e^ nara-e-char-yar-e-basvffar\\ • " Wliat pleases Him," i.e. the Almighty. t Which, like Al-umr-e-lillah, signifies, "the command is from God." X Or introductory part of ihefateeha. § Chap. i. Qoran. || Chap. cxii. Qoran. If An exclamation to Hydur. ** O He\ (?. ^. God). tt A call to the five, /. e. Mohummud, Allee, Fateema, Hussun, and Hosein. \X A call to the four virtuous friends, viz> Aboo Bukur, Oomur, Oosman, and Alice. 192 MOHURRUM FESTIVAL. Chap. XV the rest call out " ya hoo /" " ek nara-e'Shuheeclan-dusht-e- kurhullar'^ they reply "?/« hooV' After that the adalut shah, having repeated the following hemistich, remains silent, viz. ^'ya hoo ya mun hoo la-U-la-ha il-hcl-la-ho T f the band oi fuqeers reply, " wuh do-hoo la shureeku Hi hoo o ushhud'doun'na Mohum'mudoon uhdu-hoo oomdu-hod' o russool-lu-hoo^ X Then the adalut shah repeats this line, " arzoo darum hay khakayan gudum.'''§ The band answer, '■'■foo-tee-d-ay, chiism-e-sazum, dum-bu-dumy\\ As tliey proceed, the nuqeeh oolfoqra calls out '^'•Iwsh bur-dum; nuzur bur (.udum ; siiffur dur wutun; khilwut dur anjomun. Bu-fuzule punjidun. Ya allee mudud.''''^ If this band of fuqeers sit at any ashoor-khatm, the })rc- prietor of it treats them with a hooqqa^ tumhakoo (tobacco), shurbid, cloves, and cardamoms ; and if he can afford it, entertains them with Khichree. Those dus-masee, or ten-month -fuqeers (so called because for ten days) speak and converse in the same style as the real fuqeers or devotees, who are termed bara-masee, or twelve-month^w<7eers, because they continue so from one • An exclamation to the martyrs of the plain of Kurbulla. t " O God, thou art the only true God, and there is none else." J " He is One and there is not another with him, and I give true " witness that the man jNIohummud is his faithful servant sent by him." § Grant me the dust, beneath that foot which lies, II As a collyrium to adorn mine eyes. H Literally " guard your breath ;" i. e. have always God's name on your lips. " Keep your eyes on your feet ;" i. e. whilst walking, con- stantly repeat the kulma. (a) " Travel sitting at home ;" i. e. let your mind contemplate God and his works. "In assemblies converse with your beloved;" ?. e. in all places, even in a crowd, have sweet commu- nion with God. "By the grace of the Punjutun. O Alleel Assist." («) This consists in four words which the pious invariably repeat over and over when walking, and revolve in their minds one word at every step they take. The words are, 1st. Lah, 2d. U-lah-hah, 3d. Il-lny, 4th. Lah. Sect. 3. MOHURRUM FUQEERS. 193 end of the year to the other. Among themselves they call one another by the name of "eea hadee allah f "eea moorshud allah;" " eea hosein,'" " eea eemam ;" and if they call one, or address him, they say, ''bawaT or ''dataV or '' dooneea- dar /" " What ! will you not give thefuqeers some kowra- kowree* (money) to purchase 50om6oo/ (arsenic — their food)?" Fuqeers technically denominate rupees kowra-kowree. If any one does not give them something, they repeat the following couplet : Data thay so mur gy-ay, ruh-yy-ay mukkliee cJioos ; Dayna-layna Jcooch nu-heen, lurnay ko mowjood. The gen'rous all are dead and gone, And niggard churls remain alone ; Of charity we hear no more, But struggling each to swell his store.f When they are about to depart from any place, the nuqeeb-ool-foqra repeats the following couplet : Ugur gaytee, sur-a-sur, badgeerud, Churag-e-Muoqbillan hurgiz numeerud. Were this vast universe one blast of rushing air. The lamp of God's elect would burn undying there. | and after, calls out "^shakir ko shukur, moonkir ko " tukkiir.'^§ Then the band reply, ''rah e-mowla deen-e-pygumhur.'"\\ • Kowra literally means a large shell ; kowree a small one. t Literally, " The generous are all dead, misers are only left; " There is no giving or taking, but they are e'er ready to fight."' \ Lit. " Were the whole universe filled with wind, it could not " possibly extinguish the light (?. e. the offspring) of the Elect." § Literally, " sugar to the believing (^e. grateful worshipper), and a •' thump to the unbelieving ;" i. e. may the benevolent be rewarded, and those who deny us be punished ; or, blessings be to the charitable and curses to those who refuse us. II " We are on the road to heaven, and our religion is that of the " Prophet." 194 MOnURRUM FESTIVAL. Chap. XV. These fuqeers go about repeating and acting as above described. 3. Mi/Jnoon.''^' The dress is as follows: on the head, a foors-cap, or a long sugar-loaf paper cap, having a queu behind, made of slips of paper, trailing along the ground, beautifully ornamented with gold-leaf, &c. Sometimes the cap is made with panes of glass all round, in the form of a lantern, having suspended on the outside of it shreds of baygur (tinfoil) or tinsel, or white and red net-worked paper. They put a lighted wax-candle inside of it, and wearing it at night, walk about : it has a pretty ap})earance. Instead of a cap they sometimes wear a shawl or red doputta^ or any other cloth ; others again have ripe lemons threaded dangling all round the head. Round the neck, a red, yellow, black, or white doputta is twisted, and w^orn in the form of a huddliee or heemael, or a shawl or handkerchief passed through rings. The body is besmeared with smtdul or Klmrree (pipe-clay). On each arm two or three handker- chiefs are tied, with their ends dangling, and sometimes a bazoo-bund over one of them. Round the Avaist is a goorgee (breeches) or loonggee. In their hands they carry a korla (prop, kora) cat-o-one (thick) tail, a kuChar or dagger, a sword, a bicJihwa (sort of dagger), a maroo, or two antelope- horns joined at their base, a sang (a javelin all of iron), a qumchee (whip), or a chlmrree (switch). On the legs is a g''hoongroo or glidntee. Some also having fixed limes to the points of a couple of bicKhway, fasten one on each arm. Thus equipped, they proceed to each ashoor-khana and dance in a circle (which dance is termed ghoomna^ or whirl- ing), and keep step to the music of the duff. (Append. Mus. * Literally, " Frantic," the name of a famous lover, whose mistress was Lyla (p. 195) : the Abelard and Heloise of the East. Skct. 3, MOHURRUM FUQEERS. 195 Instr.) The figure of the dance consists in four motions, to which they keep time by repeating the following words protracted in the utterance "alleef allee! allee! Vhum P* 4. Lyia, the wife of (the preceding) Mujnoow. Among the Mujnoon set of fuqeers there is one to represent Lyla, whose dress is as follows : He has the whole surface of his body, from head to foot, glued over with cotton ; even the cloth which he wears in the form of a lunggote around his Vaist (the only dress he has) undergoes the same operation. In his hands he holds a cup, sometimes full of sundul or shurbut, or a man's skull-cup, a cocoa-nut shell, or a turtle chippa (calipash) and a fan or paper nosegay. On the head he wears a three-cornered paper cap. 5. Bliurvung. This man's whole body is besmeared with lal gayroo (red ochre) mixed with water. He ties a shawl, handkerchief, or any coloured cloth on the head with a small flag fixed on the top; and like the mujnoows he wears heemaels (shoulder-belts) of doputtas. On his loins or legs are glioong-roo, ghanteean, or %ung and goorgee (breeches). He girds his loins well, and in dancing, kicks his posteriors with his heels, calling out " Allee I Allee ! " Allee! zung T 6. Mullung. Their head-dress consists of a knob or knot on one side made with the hair or cloth, passed through a chukkur,f around which they twist red thread, kin- naree,l or gofha.^ On each wrist are two or four kurray • Blmm, or Bhoom, a corruption oi ylioom {i. e. go round). t Chukkiir, a weapon (resembling a quoit in size and shape), used principally by the seeks (sikhs) consisting of an iron ring, which they throw with great dexterity. They carry it about them on the head placed on the top of their turbans, X Kinnnree, broad gold or silver lace. § Got'lia, narrow gold or silver lace. o2 19G MOIIURRUM FESTIVAL. Chap. XV. (metallic bracelets"^). The edge of a handkerchief [gooloo- hund) is passed under one arm and the two upper ends fastened over the opposite shoulder, and a sylee, kunfha, mala^ and hisheeh are put round the neck. A kummur- hund of any kind of cloth encircles the waist ; a lungota is passed round the loins, and on the right ankle is a dal or tora. These men likewise roam about, visit the ashoor-khana^ and moving their hands, rattle the kurray ; and so doing call out " Kiirk shah mudar T-f or " Kurk hoo T^ Then one of the mullungs repeats the following couplet : Hnrchu daree, surfkoon diir rah-e hoOf Lun tunaloo'l hum liuta tunfiiqoo ; Let all your wealth to pious works be given, What's sown in charity is reaped in Heaven.§ then all the rest sing out in reply, " Kurk deen r \\ 7. Anggayf hee shah (or king Chafing-dish). His garb is as follows, viz. : the head bare, or a sylee wound round it ; a lunggotee round the loins, and an iron chain for a waist-belt. The body is rubbed over with kliurree (pipe- clay) or bhuhhooi (cow-dung ashes) ; and he carries in one hand a dust-pu7ina (or pair of tongs). He walks about with an anggaythee or chafing-dish ; i. e. a fragment of an earthen vessel held on the palm of his hand, kindling and blazing a fire, in which he heats one end of an iron chain, while the other end, with a rope fastened to it, hangs outside. Thus he visits tlie ashoor- khanas ; and there holding up the chain by the rope with • Of iron, brass, or copper. t A call to our saint, Shah Mudar ! % A call to Him ! § Lit. Whatever you have, spend it on the road of Him (in the ser- vice of God) : they will never obtain any g-ood until they bestow it. II A call to religion ! Sect. 3. MOHURRUM FUQEERS. 197 one hand, dips the other into oil, and draws it along the red-hot part ; when instantly an immense and sudden blaze is produced, to the great consternation and surprise of the bystanders, who are equally astonished that his hand does not bum by carrying in it so much fire on a thin earthen vessel. The latter, however, he contrives to do, by filling the bottom of the chafing-dish with a mixture of the pulp of aloes and cow-dung, and placing over it ashes, which remain moist under a kindled fire twenty-four hours, and prevent the vessel getting hot. 8. Siddee (prop, syedee), or African. Ten or twelve men blacken their bodies with lamp-black and oil, to re- semble so many negroes. Their dress is as follows. For the head, an ill-shaped cap, made of sheep or goatskin, with the wool or hair on, or of blanket or mat. Round the waist, over a small lunggotee, they wear deer or sheepskins with the hair or wool on, blankets, sackcloth, or mats. In the left hand they carry a bow made of bamboo, and in the right a small stick fastened to a cocoanut- shell, containing some gravel covered with white cloth, and sometimes hav- ing ghoongroos (small bells) also attached to it. Thus equipped they visit the ashoor-khcmas, and dance to the rattling of their cocoanut-shells, with the handle of which they strike their bows. In place of the bow and cocoanut-shell, they sometimes have a moosul in the left hand, on which they strike with a stick in the right. By contorting their mouths, they mimic the talk of ne- groes, to which the imitation bears a strong resemblance, and they appear to people like real Africans. Sometimes among their troops one assumes the character of the gentler sex. Her complexion and head-dress is the same as that of the men, but she has a blanket wrapped 198 MOHURRUAE FESTIVAL. Chap. XV. round her waist, hanging down to the feet, and wears a cholee (bodice), and is more particularly distinguished by having an artificial breast dangling down to her knees. She is employed in beating the ground with a tnoosul (or long wooden pestle), while the men, dancing round her, laugh and joke with her. 9. Bu-go-lay or hug-lay (paddy birds). Ten or twelve men, all of one height, rub the whole of their bodies over with cow-dung ashes, and wear on their heads white paper caps, all of one pattern, and a lunggota round the loins. They go about, holding one another by the waist, imi- tating the sound of paddy-birds. One of them assumes the character of a hhyree shah (king hawk), and every now and then suddenly darts upon the paddy-birds ; who in- stantly crouch or disperse, and conceal themselves behind the people. If they surround any one out of fun, they keep whirling round him and do not allow him to escape. In short they sport like real falcons and herons. 10. Kutvway shah (king crow). They besmear their whole bodies with pipe-clay, wear a jama made of a blanket and sylees on their heads and around their necks; and saying a variety of ludicrous things, walk about each with a cage in his hand, containing a crow, (sometimes also a frog) or carrying a branch of a tree, with a crow fastened to it by the legs. 11. Hafh kutoray-walay (carriers of jugs in their hands). They wear a shawl, sylee, or doputta on the head, and a gooloohund and kufnee^ or heemael, all red, green, or yel- low, round the neck. The body or face is besmeared with su7idul, and they have gujray on their wrists ; handker- chiefs on their arms ; a loong round their loins, and a silver toray or dal round the right ankle. With a cup in the hand, they go about recounting the Sect. 3. MOHURRUlNf FUQEERS. 199 sorrows of the Mohurrum before-mentioned, narrating celebrated battles, or reciting eulogiums on individuals. The people, on being pleased with these, drop some money into the cup. These go about in pairs, and moving their cups from side to side, sometimes sing to tlie following effect : Pysa day na ray Bahoo ; Pysa day na ree Maee : Pysa day na ray Allah ; Hdtli kutora doodhka. O God ! gi'ant some money ; Good master ! some money ; Sweet mistress ! some money ; For the milk-jug, my honey !* or, Drirreea men juhazan chulana ; Deen ka boivta churhana ; Baygee Bungala layna ; Syr kurro Room o Sham ka. Our ships must sail across the ocean, Our sacred flag be put in motion. To seize Bengala's plains combine, Then march through Rome and Palestine. t Concluding with the chorus " Hdth-kutora doodh ka,''"' (or the milk hand-jug). 12. Jullaleean or khakeean. These have no particular dress, but wear fancifid caps of every description, and im- mense turbans of straw, leather, or mat. On the neck they have rosaries and necklaces made of all sorts of frviits. Some have their faces half blackened. Their bodies are covered all over with pipe-clay ; they wear thousands of kinds of garlands around their necks ; and sometimes have dried pumpkins hanging suspended from all parts of them. One of the band carries in his hand a female doll of a • Lit, I say, master, give pice ! I say, mistress, give pice ! O God, grant some pice ! To the carrier of the milk-jug. + Or rather through Syria and Turkey or the Eastern cmpiie. 200 MOHURRUM FESTIVAL. Chap. XV. hideous form, with which he taunts people by telling them that it is their grandmother ; while each of the rest has some leather rolled up in the form of a club, with which they strike every poor man or woman on the head that comes in their way. Thus they go about sporting. 13. Nuqsha-hundee (a particular class of fuqeers so called). Very few assume this character. Their dress is similar to that of t\\Q Banuw a fuqeers hdove mentioned, with two things additional, a koorta and an alfa ; but their characteristic mark is a lamp burning in the hand, and their making their appearance only at night. The lamp is formed into two compartments, the upper one (in the centre) contains the oil ; the other is empty, to receive the pice or cowries, or such presents as the charitable are dis- posed to give. They walk about the lanes and bazars, re- peating excellent verses in praise of the Deity, and on the anguish of the grave: also rehearsing the innumerable advantages of a light ; thus : LdkhUln kiiror khurch ka, Bdndliay uggur muliul, Klidlee purra ruhayga Dumree ka nuheen churag. If on one palace millions you expend, Without a lamp of half a farthing's cost, Your edifice is void from end to end. Its colours blank, its gorgeous beauties lost. He is generally accompanied by a great number of spec- tators, men, women, and children. When any one brings a child to him, he applies a little of the burnt wick of his lamp to its forehead or cheek, in order that the child may not cry much and be obstinate. 14. Hajee Ahmuq and Hajee Bay-wuqoof (Pilgrim Fool and Pilgrim Idiot). They Avear uncommonly long caps on the head ; alfa, or a large joobba and mala Sect. 3. MOHURRUM FUQEERS. 201 round the neck ; and each one carries in the hand an enormous sized rosary, a wooden platter, large or small, and an immense long walking-stick. They have a beard reaching- down to the navel, mustachios, the hair of the head formed of flax, and enormous artificial paunches; which, visiting the ashoor-khanas, they strike against one another ; and standing back to back, say their prayers, and stooping, also strike their posteriors together. They hold such comical conversations, and have such ogling with one another, that a person who has not smiled for a dozen years, or is absorbed in religious reverie, will at the very sight of these buffoons, and on hearing their arguments, scarcely be able to refrain from laughing. 15. Booddha, Booddhee (an old man and an old woman). A couple of men representing these, sit on a high scaffold- ing. The old man exhibiting a male countenance painted on cloth fastened to his face, with a long white beard, and a wooden sword in his hand, threatens the spectators below, if any one utter aught against the old woman, his wife. He sits in a state of taciturnity shaking his head ; the two every now and then kissing each other. The old woman, also wearing a female mask painted on cloth with a large nuth (or ring) suspended to her nose, and imitating the shrill voice of an old woman, keeps chattering a number of such ridiculous things as no one ever heard before. As to the volubility of Hajee Ahmuq, &c. they may be said to be children or infants compared to this old woman whose gift of the gab exceeds anything of the kind to be met with among old women in real life, and can only be conceived by hearing her. 16. Bdgh (or tiger). They make an artificial figure of a tiger with split bamboos and cover it with cloth painted like its skin, arming his nails with sharp iron claws like OQ0 MOHURRUM FESTIVAL. Chap. XV. those of that animal. The man entering his cell runs crawling on all fours, playing about in the baxar. Or they paint their own bodies in imitation of a tiger, wear a cholna and kach'ha about the waist, and a chain or rope tied to the loins, with a long bamboo tail supported by two or three men ; and walking and running about with a piece of flesh in their mouths, frighten the people. The children run away at the sight of them. If, to witness sport, any person gives one of them a sheep, he throws it down on the o-round, and like a real tiger, catches it by the throat with his teeth and sucks its blood ; and tearing open its abdomen, he takes out its entrails and even eats a little of its flesh : the people who attend him walking off" with the rest. Some make a hollow tiger's head with wood, and insert the head into it, and wear a shurraee and angurklia painted over like the skin of a tiger. 17. Mutkee Shah. Four or five of the jullalee ftcqeers carry each a mutkee (small earthen pot) in their hands, containing chimnay (Bengal horse-gram), ratthng them as they go along. Every now and then they take a handful of the gram and offer it to the people ; but the moment any one stretches out his hand to receive it, they put it into their ovm mouth and point to the heavens. First one of them repeats some ludicrous verse or other by himself; then the rest join him and repeat the same in chorus. 18. Chutnee Shah. His dress is like that of the jallalee, but he has a small mortar tied to his loins and a pestle in his hand. Having put into the mortar a little green ginger, garlic, tamarind, chillies, sweetmeats, majoon, hhwig, in short any thing eatable, he pounds them, singing, " I am " making qazee's chutnee r " I am making kotwaVs " chutnee P' '^ I am making soobuhdar's chutnee T "Most Sect. 3. MOHURRUM FUQEERS. ^05 " delicious chutnee r " Bravo, chutnee C and as he some- times distributes some of it among children, there is gene- rally a great number surrounding him. Occasionally both men and women among the spectators beg some of it and eat it ; for being composed of a variety of eatables, it has at the time a very agreeable taste ; but when mujoon or hhung is mixed with it, the young and old people, not accustomed to the use of inebriating substances, are so much affected by it, that some lie insensible for hours, while others become incoherent in their speech. 19- Hukeem (or physician). His dress is like that of the banuwa. He assumes the character of an old sage, and having procured a lean miserable looking tattoo,* places on his back upwards of two hundred little bags, with all sorts of seeds, leaves, fruits, flowers, &c. and either takes his seat on the animal or walks alongside of him. Wherever he rests he takes the drugs off the horse; and repeating their names, jocularly descants on the peculiar and excellent virtues of each. For example, holding up a parcel to the spectators, he observes: " This contains an excellent powder " which is a capital laxative ; if given to one whose bowels " are regular and who does not require it, it gently opens " them, procuring certainly not more than a hundred " evacuations, and each motion reducing the patient to his " last extremity. By the use of it, not the slightest vestige " of impurity or corruption will remain ; nay, the very " intestines themselves will be purged out : but, that is a " matter of not the least consequence. To remedy the " looseness, I shall administer such a bolus, that the dis- " charge will continue even after death." Again : " I " have a pill of such virtue in my possession, given to me • A very inferior species of horse, bred in the country, value from seven to twenty rupees, i. c. from about fourteen to forty shillings. g04 MOHURRUM FESTIVAL. Chap. XV. " by my father on his death-bed, called jummal akhta, that " if it be exhibited to a ba-wuqoof (sensible man), he will in " a very few minntes be transformed into a, fakhta, alias " a bo y-w II qo of {or {ooV).'''' And "Here is an unjun made of a " seed which his highness my preceptor, Zad oolla hoo " Oomumhoo, first of all taught me, named jummal gota :* " a capital application, and an excellent remedy for diseases " of the eye. If you apply the jummal gota to one eye, " instantly both become lota (blind). In short, I have " such excellent remedies, that whoever makes use of them " dies even before his appointed time." In this way he talks ironically, merely for the sake of being listened to. He adds : " The Almighty has endowed " me, to such a wonderful degree, with the knowledge and " skill of the healing art, that into whatsoever house I " enter, my footsteps seem to it like the welcome approach *' of the angel of death." Should any one say to him, " Doctor Sahib, feel my pulse ;" or sliould the doctor him- self offer to do so, he applies some of the down found on the pod of the cowitch-|- to the end of his fingers, and rubs it on the wrist while in the act of feeling the pulse. The instant it touches the patient's skin, it occasions such an intolerable degree of itching, that by unavoidable scratching swellings are produced. The patient, in distress, inquires of his physician what he has done to him. To Avhich the other replies, " Nothing at all, my child ; Almighty God " has blessed me with such powers of working miracles and " cures, that the mere touch of my finger has developed " your malady. Do not be alarmed. I am now about to " apply such a capital embrocation to it, that it will make * Croton nut. Croton tiglium, Willd. t Cow-itch or cow-age. Stizolobiuni pruriens, P. S. Sect. 3. MOIIURRUM FUQEERS. 205 " the artery burst, and cause the blood to flow so freely, " that the moment life becomes extinct tlie itching will " cease." So saying, he is about to apply something, when the patient alarmed and in a great rage, loads him with abuse and walks off. 20. Moosafir Shah (or his majesty the traveller). His dress, &c. is like that of the hanuwa fuqeers. He cari'ies a large bag, with a great number of smaller ones in it, con- taining eatable materials and cooking utensils, together with a mortar and pestle, sieve, furnace, &c. on his back, in imitation of a traveller, visits every ashoor-khana, and there makes a display of them. He is so well provided with all the requisites of a traveller that he does not require to go elsewhere for anything. Sometimes going to one of the principal ashoor-khanas, i.e. where there is a surguroh, he puts down his load, lights a fire and prepares rotee or salun, and takes and deposits it in presence of the surgiwoh, eating a little of it himself, and distributing some by small por- tions among the other fuqeers ; for it is a technical phrase among them AVhere'er their bed, there is their seat, And where they sleep, they cook and eat. 21. Mogol (Mogul). His dress is like that of Hajee Ahmuq, but he carries in his hand only a rosary and a stick. He has four or five attendants about him, dressed like him- self. The names of all of them terminate in beg: thus, Gajur Beg,* Shvdgum Beg,-f- Mirchee Beg,| By gun Beg,§ with whom he jocundly converses in a jargon of Persian and Hindee. 22. Bayaj-khora (usurer). Their dress is like that of the jullalee ; only that some have their faces half blackened, • Lord Carrot, t Lord Turnip. J Lord Cliilly, (kyan pepper). § Lord Brinzal, or egg plant; solanum melongena, Lin. 206 MOHURRUM FESTIVAL. Chap. XV. others wholly so ; and they observe, " I am such a fair " beauty, that I shall be the first individual whom the " Almighty will summon at the day of resurrection ; for I " shall be speedily recognized by every one, who will " observe, ' Ah ! this is one of God's elect." As to the " profession of gaining my livelihood by usury, it has " descended to me from my forefathers, and therefore, " should even my own father owe me interest, were it " merely a cowree, * I would not permit his corpse to be *' buried until the said interest was paid ; and if any one " wishes to borrow money from me, let him first pay me the " interest of the same for the period he is desirous of having " the loan of it, and when that time is expired as much " interest again ; for God has enjoined in the Qoran, that " the face of every man who receives usury shall be turned " black at the day of resurrection, — mine excepted."" He moreover carries a paper in his hand, and looking into it says to every one he meets, " I have a small account " to adjust with you. Look here: on such a day you " borrowed money from me, and have not discharged the " debt ; I may remit the principal, but I shall, on no " account, give up the interest." 23. Moorda furosh (carriers of the dead). Ten or twelve jullaleeans lay an artificial human figure, shrouded, on a country (Indian) cot, with a shoe and a slipper under the head for a pillow; and waving over him a broom for a moorchhul, they put some fire on a large piece of a broken chatty (earthen pot), or on a plate, and instead of burning incense they burn dried cow or horse-dung, near its head. Weeping and saying many amusing things, they walk about • A coivree, from eighty to one hundred of which go to a pice (or halfpenny). Sect. 3. MOHURRUM FUQEERS. 097 with it through the baxars, calUng out, " This individual " died without any owner; pray bestow something for its " burial." The people of every house to which they go, anxious to get rid of so disagreeable and inauspicious a sio-ht, instantly give them something as an inducement to depart. Should they not give any thing, but begin to dis- pute the point, they throw red chillies, hair, and all sorts of offensive materials, into the fire on the plate, and placing it before them observe, " This is scent which will refresh " your spirits : smell it well ; for it is the odour destined " for you after death." They get vexed at this, and in order to get rid of such an additional annoyance, they hasten to give them a trifle ; and these, on the other hand, never depart until they get something. 24. Jliar shah (king tree). His dress is that of the jullalee. He takes a small tree, suspends various kinds of fruits on its branches, ties a crow to it by the legs, and carries it about, calling out, " Take care ! crouch down ! " for a black owl has made its appearance and devoured " the prince of fruits !" concluding with " Hat, hat hhu- " gorayf^ 25. Jogeean (Hindoo mendicants). Four or five men having rigged themselves out in the garb of Yimdoo jogees (mendicants), go and remain at the ashoor-khanas ; and playing upon seetar, duff, dholkee, and khunjeeree, sing- songs, elegies, mournful ditties, and funeral poems, in a beautiful manner. 26. Buqqal (a Hindoo shop-keeper). He is dressed like one of that caste, viz. on his head a turban ; on his forehead streaks of cow-dung ashes, with a spot in the centre, made with a mixture of turmeric and quicklime, or sundul and • An exclamation for driving away birds, &c. 208 MOHURRUM FESTIVAL. Chap. XV. turmeric; to his ears, pogool (alias kootidjil) or large Hindoo ear-rings ; suspended from his neck, a zoonar (Brah- minical thread) ; on his wrists, kurray (bangles) ; on his fingers, gold or silver rings ; round his waist, a kurdora, and round his loins, a white punchee. He carries in his hand an iron style and a bundle of palmyra leaves whereon to write his accounts. One accompanies him in the uniform of a sepoy, who, ever and anon, beats and threatens him, saying, " Look " here, you fool, you have considerably overcharged me." He, on the other hand, not understanding a word the sepoy says, returns him, in joke, plenty of abuse in his own peculiar phraseology. 27. Showhala (or boy). They select an uncommonly pretty boy, deck him out in female apparel of gold or silver tissue, and adorn him with a superfluity of ornaments and jewels, and seat him on a small eminence. While he as- sumes a very sedate countenance, jesters and buffoons stand below, and say a variety of obscene and ludicrous things, endeavouring to make him laugh, but in vain. Should he, however, betray the slightest symptom of a smile, they instantly drop a curtain to prevent its being perceived by the spectators, and a few minutes afterwards raise it again. 28. Sur-e-hay-tun, tun-e-haysur (head bodiless; body headless). In some ashoor-kJumas, one man, by some con- trivance, conceals his head under ground or under a country- cot, and only displays his body ; while another buries his body, and makes his head appear above ground, to repre- sent a decapitated corpse. Between these they place a bloody sword, and sprinkle the spot with a red dye to imi- tate blood. Sometimes two persons, resembling robbers, are seen there ; and a man, acting in the character of a Sect. 3. MOIIURRUM FUQEKRS. 209 woman, sits crying and saying, " Robbers have murdered " my brother (or husband); bestow something that I may " go and bury him." 29. Nuqiee shah (king Story-teller). His dress is that of the jnUalee. He keeps about him a dog, a cat, a rat, a crow, and an ass, and relates a number of most amusing anecdotes. A large concourse of people always surround him. 30. Kummul shah (king Blanket). Two or three people take each a country-blanket, and having made a hole in it, put their heads through. Advancing forwards, and step- ping backwards, they repeat verses replete with ludicrous allusions, such as Upon my wedding day a good fat cock Avas slain, And with two pounds of rice we fed ten thousand men. A penny was provided for a treat so grand, And when the bills were paid three farthings left in hand.* Chorus. Say, how how how ? Say how how how? Say how how how ? Why ! so so so ! why ! so so so ! why ! so so so ! Again : INIy doating mother reared me with tenderness In stores ; She decked me in a blanket, and turned me out of doors. 31. Khogeer shah (king Saddle). One in the dress of a jullalee wears a khogeer (a native saddle) round his neck and a red sytee wound round his head ; and promising a horse to a parcel of boys, calls out, " I am going to get a horse given " you ! I am going to get a horse given you I" Six or seven lads, dressed in blankets, or like jiilla lees, call out, following him, " Now he has proved himself a liar ! Now he has " proved himself a confounded liar !" He only answers as * Lit At my marriage was slaughtered one cock : Half a seer of rice distributed to lak'hs! At my wedding was said to be expended one pice ! But on settling accounts remained three quarters. P 210 MOHURRUM FESTIVAL. Chap. XV. he goes along, " Ha7i ! haw ! (yes, yes), I am going to get a " horse given you !" Sometimes he repeats verses somewhat to this effect: In every lane, in every street, The heaps of sweetmeats rise ; Nose-jewell'd damsels, not less sweet, View them with longing eyes.* 32. Shurahee (a drunkard). He is dressed as ajidlalec or hanuwa^ having a black alif (or letter A thus 1,) marked on his forehead, with a grog-bottle filled with shurhut or water in his hand, repeating verses and sentences of the Qoran in praise of wine, and imbibing it at the same time in liberal potations. Many of the Mohurrum fuqeers sit with him for two or four days together in the same spot, contending and disputing on the subject with much argu- ment and controversy ; as in the Qoran God has pronounced both drinking wine and eating pork to be unlawful ; yet he, declaiming eloquently on the lawfulness of his beverage, helps himself to it. He sometimes wears a leathern zoon- nar (or Brahminical thread) around his neck. 33. Qa.^eef-e-Lneen and Qa%ee-e-Bay deen (the cursed priest and the irreligious priest — that is, the devil's chap- lains). They wear a large alfci, a leathern cap, and flaxen beard and mustachios, and counting chaplets which they carry in their hands, they disseminate their religious prin- ciples and doctrines among the people ; but all ironically. Thus : " He that prays, fasts, or gives alms, will be ex- " alted to the seventh hell ; he that gets drunk, gambles, * In every lane I traversed, I beheld heaps oi goolgooleean And a nuf k-(or Boolaq-) lady casting at them longing looks, t Qazee signifies a judge or magistrate, civil or ecclesiastical ; here the latter only, or rather a priest. Sect. 3. MOHURRUM FUQEERS. 211 " commits adultery, accepts of usury or bribe, will be " doomed to the seventh heaven."" 34. Nicwivah (nabob). This man has his whole body wound round with straw, wears an enormous cap or turban of the same material, long flaxen beard and mustacbios. He is mounted on horseback, and has four or five people attached to his train, one of whom carries a chair, another a hooqqa (consisting of an earthen vessel with a bamboo fixed to it), and like other great folks, he talks big, and in a peremptory tone delivers his commands to his dependents, Avhile in mounting his horse he frequently tumbles over on the opposite side. 35. Maykh Shah (king Tent-peg). He is dressed like one of the jallalee, but has a few cords tied round his waist, to the end of one of which a parcel of tent-pins are fastened, trailing along the ground. He carries a tent-peg in one hand and a mallet in the other, and says to every one whom he meets : " If you dare speak, I'll hammer you ; — if you " dare stir, — if you dare say 'yes,' — if you dare say " ' humph !', — if you dare look at me, — if you dare remain " silent, — I'll hammer you." 36. Kliodon-garon (dig and bury). He wears on his head a straw cap or turban encircled with I'opes ; on his body, a mat with a hole in the middle through which the head is thrust ; his waist is entwined with ropes ; he carries on his shoulder a spade, and on his back a tuttee (or frame). Thus attired he goes about, saying, " whomsoever I " please, I take hold of, throw down (kliodon-garox\^, dig " and bury (or k'hoda (/ara), have dug and buried ; and " should he speak, I throw a few additional tuttees (or " frames) of earth over him. For digging a small grave I " charge a hundred rupees, for a large one, five rupees."" At times he stands still, eulogizing the beauty of his suit p 2 212 MOHURRUM FESTIVAL, Chap. XV. of clothes, saying : " I am decked out in a turban, a mim- " deel. Si. jama and a shdl, and armed with a pickaxe;" as well as a variety of other pleasantries ; and through mis- chief, when he sees a villager, he quickly digs a small hole, and catching hold of him lays him down in it, and throws a few spadefuls of earth on him. Then one observes to him, " Arise, thou dead, and eat some klieer f and he, nearly suffocated, gets up as quickly as he can, and runs oif ; while the others enjoy a hearty laugh at his expence. 37. Hoon7ioor Hosein kay fiiqeeran (fiiqeers of St. Hoonnoor Hosein). One or two, dressed like the banuwa, save that their alfa is dyed with red ochre, and that they have over their ears ringlets of natural or artificial hair, carry in one hand a small tray, or a soopfee, with a couple of cakes of dried cow-dung on it, covered with ten or twelve beautiful gold and silver-tissue handkerchiefs, and adorned with flowers ; in the other a moorchliul waving over it, declaiming in praise of it thus : " The remains of " a personage of no small consequence are concealed here : " he performed wonderful miracles. Whoever will undertake " a visit to his tomb and make the circuit (tuwaf) of it, shall <« never experience the torments of hell-fire ; therefore pe- <« tition him, and make your requests known unto him." When any express great anxiety to see the gentleman, he removes the handkerchiefs one by one, with great dilato- riness, and at last displays the contents of the tray ; on beholding which, those who asked him for a sight of it, feel quite ashamed. 38. Namik shah, alias Natiuk pimthee (a follower of Nanuk^. Four or five men assume this character. They wind round their heads two or three coloured sylees, or wear white caps ; in the centre of their foreheads is a teeka (or spot) of lamp-black ; their faces are besmeared with sundul ; on their necks are a gooloobund, heemaeel, and a Sect. 3. MOHURRUM FUQEERS. 213 necklace of white beads ;* round their waists two coloured doputtas are twisted; and they carry in their hands a couple of clubs. They visit every ashoor-khana, and to the music of their clubs struck together, they sing verses in honour of Hosein. 39- Gliuggree walay.\ Their dress is either white or red. Their faces and bodies are rubbed over with cowdung ashes; they wear on their heads a doputta witli a sylee^ or a quantity of fringe, tape, thread, or either broad or narrow gold or silver lace wound over it, or only sylee, with gold or silver tassels dangling from it ; on their ears they have gold or silver toorra (or feather cockades) ; round each arm three handkerchiefs are tied a la Mujnooan, and round the upper arm ha%oo-bunds or bhooj-bunds (armlets) ; a lungotee or loong rovmd their loins, and on their right ankles a tovray. One of them precedes the rest with a lamp in his hand, and two standard-bearers carry the colours, which are white, green, or red. All of them, with the exception of the adalut shah, wear on the right thumb a couple of g''hiig- grees ; and while repeating the versified narrative and eulo- logies of Hosein, they keep time by rattling them. In front of the band of fuqeers, a couple of boys, or rumnay walay, each having a painted earthen-pot with some gravel in it, or with a chown-ur^ in their hands, dance or rather move their legs backwards and forwards ; and at the conclusion of each verse, by stooping or sitting, and getting up quickly, they mark time. • Such as Rajpoots wear, made of sunk'h, or a species of larg;c shell. t ¥vom. gliuggree, which are hollow 1)rass rings worn on the tliunib, containing a few brass shots which tingle on being shaken. J Chown-ur, or chownrce, an instrument for driving away flies. 214 MOIIURRUiAI FESTIVAL. Chap. XV. Two or four adalut shahs (p. 191-) stand on each flank, or walk up and down in front, with drawn swords in their hands; and two men act as sang burdar (spearsmen), i.e. they carry a spear, or a long thin bamboo in the shape of a spear, rolled over with two or three kinds of coloured paper, in their hands, and go before the guroh. When the latter halts any where, they tie the sangs in the middle like a pair of scissars, and stand with them in front at a short distance, to prevent other gurohs approaching them, and continue reciting verses in praise of \he\x javelins. These have Wkewhe a, sur guroh (chief of the troop), and in many respects resemble the hanuwas. 40. Ga-rro-ree shah. His dress is like that of ihejuUa- lee, but he wears a toorra or feather on his turban, and carries a poo7iggee* in his hand. Ten or twelve form this band, and perform at every place many jugglers' tricks. 41. Chindurr shah (or king Ragamuffin). Aman encircles his head with a quantity of rags, which he also suspends all round his neck, hanging down to his feet, and thus he quietly walks about the lanes and baxars, without uttering a single word to any one. 42. A'hitid-ur shah (Tatterdemalion, or king Clout). Eight'or ten men wear rags on their heads, or only kldnd- rray\- round their necks, and cholnay; have k"" hind-ray handkerchiefs in their hands, and going in front of each ashoor-khana, first flog one another with them, and then come to kicks and blows, and falling down roll and tumble themselves about on the ground. 43. Gculeex shah (king Filth). He is marked with a black teeka or spot on the forehead, and wears a raw leather • Poonggee: Vide list of musical instruments, Appendix, t Several folds of old cloth, chintz, rags, &c. sewed together in the form of a thick quilt. Sect. 3. MOIIURRUISI FUQEERS. 215 gooloohund and a lunggotee. He has his whole body an- ointed with honey, to attract flies, and walks about, sinfr- ing satirical and ludicrous verses ; and invariably makes it a rule to go into the midst of a crowd. 44. Reechli shah (king Bear). A man dresses him- self out in a black goafs skin with the hair upon it, and two or three fellows dressed in blankets run after him, all imitating the growling of the bear. They go about in every lane and hazar frightening women and children. 45. Boorr-boo-rrook shah (king Double-drum). Two or four men representing this character, of a class of Hindoo devotees of that name, wear their garb. They wear an enormous turban, made up of two or three different colours, a jama and eezar, with a doptitta tied round the waist, and carry in their hands a hoorboorka. * Whenever he sees a person approaching him, he says, " I *' saw a good omen to-day : you will become a very wealthy " man, and receive a palkee, an elephant, and a horse, in a " present."" Thus saying, he goes about sounding his boor- boorka, and blessing people. 46. Marwaree. Their dress is like that of the Mar- waree.-f They stick a long pen in one of their ears with a book of accounts in the hand, and one or two bags full of small broken pieces of earthen-ware, the mouths tied up and sealed, placed on the shoulders of one or two men ; they have them carried along with them to represent bags of rupees or gold-mohurs ; and walking about, they say in the Marwaree tongue, to every one they meet, " So long we " have had dealings with one another, let us now settle our " accounts; for I am about to proceed to my native country. • A small double-drum. t Marwm'ee, the inhabitants of Marwar, a division of the Ajmecr province, to the west oi Jyc-Nuggur. 216 MOHURRUM FESTIVAL. Chap. XV. " My wife, after an absence of twelve years, has Avritten to " me that she has been brought to bed." When any en- quire, saying, " Mr. Merchant, why you have been here " for the last twelve years, how could your wife bear you " a child ? It is probably some other person's f he replies, " No, sir; I had a meeting with her in my dream, and she " conceived ; and such is the case with women of our caste, " that they bring forth children without the union of the " sexes, and on the birth of the child send word* to the " husband wherever he may happen to be, and he on hear- " ing of it becomes so delighted, that he prepares luddoos " and distributes them.'" Those of the Marwaree caste, on hearing this, feel very much ashamed and angry ; while the spectators enjoy a laugh at their expence. This fuqeer says so many ludicrous things, that people eagerly crowd round him to listen. 47. Oont shah (his majesty king Camel). They con- struct a small camel with bamboos, cover it over with paper or cloth, and paint it over with a colour resembling that of the camel. A hole is left from the back to the belly of the figure, and the man entering it stands on the ground, with his head and chest above the earners back, to represent a man mounted on it, while his body and legs down to the calf, are concealed within its body. The camel is fastened, with its legs above ground, to the waist of the man, who, thus equipped, goes dancing with it round every allawa. It is so well formed, that were it not for the legs of the man being visible and its low stature, it would with diffi- culty be distinguished from a real one. • The natives are likewise in the habit of transmittinof money to their relatives and friends at a distance by the hands generally of friends, sometimes of a mere acquaintance ; and it is surprising that they are not oftener robbed of such remittances. Sect. 3. LUNGGUIl NRKKALN^. 017 Lunggur Neekalna (or the taking out the anchor), is as follows : Men as well as women sometimes make vows, that if a son or daughter be born to them, they will take out a lunggur (anchor) annually, for three years, or for twelve, or as long as the child lives. In the event of the death of the parents, the individual for whom the vow was made fulfils it himself, by carrying out his own lunggur. Those who have thus vow-ed, perform the ceremony in general on the fifth Uhun {i. e. the fourth day of the month Mohurrwn); sometimes not until the sixtli. In short, it may be done on any day between the fourth and tenth. They fasten to the waist of the boy or girl a string of flowers, or of the leaves of subzay, with or without an iron chain,* both long enough to trail along the ground. They put into one hand of the child an ood huttee kayjhar (ben- jamin-pastile tree) ; into the other, a silver ullum of two or four annas' worth, or a golden one of ten or fifteen rupees'* ; and holding a canopy over him, he is accompanied on both sides by a crowd of boys, each carrying, for shew, a cocoa- nut leaf, or a little flag. In ten or twelve red earthen jars they put shurbut, and covering them with earthen saucers, place a small pot on the top of each. To the necks of the jars they fasten garlands of flowers and subis ay-leaves with red thread, coat them outside with sundul, and carry them in bhungeean (hangies) or on Coolies'' heads ; in trays they have sugar or goor ; in a couple of dishes polaoo or kViichree, some ready money, benjamin, flowers, a bundle of wood, accompanied with music, fuqeers of the banuwa, ghuggree^ &c. kind. If it be at night, they are accompanied with flambeaux and fire- works; and loudly vociferating * This is intended to represent the anchor. 218 MOHURRUM FESTIVAL. Chap. XV. " Shah Hosein /" " Eea Eemam r " Eea Allee /" and burning benjamin they proceed to the ashoor-khana. On reaching it, having walked round the allawa three times, and thrown the bundle of wood into it, and oWered. fateeha in presence of the ullums, the moojawir (or proprietor) puts the, flowers which were brought, on the punjay; takes the lunggtir from off the loins of the child, and gives the benjamin tree back to the party ; keeps the plate oikliichree or polaoo and a couple of jars of shurbut, together Avith the ready-money offered to the ullum. Then having, after fateeha^ poured one or two g'hurray of shurbut into the allawa, and with the retinue returned home in the same manner as they went, the attendants are entertained with kViichree, shurbut, duhee, chutneeax\, sabiay, turkareean, without animal food or fish. In some countries the poor and indigent, Hindoos as well as Moosulmans, make a vow for the child, or merely as an offering, that in the event of success attending their wishes, they will take or send to the shudday, one or two small silver ulltims, and three or four pots of goor-shurbut, toge- ther with some kliichree, one and a quarter or one and a half pice as a churagee, and some benjamin and flowers for the ulhims. The nobility and the wealthy also take out lunggur, whether it be to fulfil a vow or not. This they do in great pomp and state, e.g. First proceed the standards carried on elephants ; then follow rocket-men, drummers, Sic. suc- ceeded by a line of infantry ; in the rear of them nuqar- chee in howdas, playing ; then again come the khashurdars (matchlock-men), a number of respectable people, some on elephants, others on foot ; men firing off muskets (or match- locks), horses richly caparisoned, musicians followed by porters, carrying branches of lime and orange-trees, and Skct. 3. MOIIURRUM NUZUR-0-NYAZ. 219 abundance of cocoanut-leaves. After that a shameeana (canopy) embroidered, or of plain white cloth, under which goes the individual in whose name the vow was made, with the wreath of flowers, and a silver chain fastened on to his loins, holding in his hands ten or twelve small silver ul- Imns, and four, five, or six benzoin-pastile trees. Sometimes dancing-girls accompany them, repeating murseea ; and all round about him call out, " Eea Allee I Eea Allee ! Eea Hussun ! Eea Hussun ! Eea Hoseinl Eea Hosein! Doolhal Doolhar When they send the hmggur merely for the sake of their own welfare, or as an offering (and not to fulfil a vow), it is carried by a servant under a shameeana^ accompanied by . two or three caldrons of k''hichree, one or two pukVialsj and hundreds of earthern pots of shurhut prepared with sugar-candy, soft sugar, &c. having cloths tied over their mouths; and one or two bundles of wood, also covered with red cloth. If the person vowed for pleases, he rides in an ambaree^ or hoivdaf. Last of all come the nuqaray, beating, on an elephant or camel ; and thus they proceed to the particular ulkim to which they had vowed to go. I shall now describe some of the 3Iohurrum Nuzur-o- Nyaz (or Mohurrum vows and oblations) as practised by women. They voav thus : " If such or such a thing which I wish " come to pass, I shall, fasting, sweep the ground around " such an ashoor-khana''s allawa with my Avet locks." Or, " I shall bathe my head in fire." In which latter case she sits, having her head covered with a sheet, and the moojawir (or proprietor) throws some fire on her head, with a kufgeer • Ambaree, a hoivda with a canopy or cover. t Hoivdn, an open litter fastened on an elephant, and used in the east, in which the nobility travel. 220 MOHURRUM SHUB-GUSHT, Chap. XV. (skimmer), three times, and as readily brushes it off again with a moorcKhul.* Or, " I shall break fast with no other " food than what is procured by begging." Or " at such " an ashoor-khana I shall burn a ghee lamp and have " fateeha offered over sugar.'"' Or, " I shall suspend to " (lit. mount on) such an idlwn a flower gejid guhwara or " a silver roteJ''' Or, " I shall go and tie on to such an ," ullum an unripe or a silver lime, over which I have had ^^ fateeha offered." When their particular desires are accomplished they fulfil their vows most rigorously. Or they go and beg at ten or twelve houses, and to what they may collect add some money of their own ; and having had a gold door or baoolee (ear-rings) made on the Shuhadid ka roz (Ik. day of martyr- dom ; i. e. the tenth of the month Mohurrum), they have it inserted into the ears of their boys by the goldsmith, under the tahoot borne on men's shoulders. If the offspring be a girl, a 600/07 is put into her nose. The goldsmith at the same time receives a present of some dal, chawul, goor, and a few pice ; or merely a few pice. On the night of the tenth k''hun takes place the Mohur- rum kay Shuh-gusht (or the Mohurrum nocturnal peram- bulations). On that night an innumerable throng of men and women, Hindoos and Moosulmans, in short the people of the neigh- bouring villages from the distance of eight or ten miles, assemble, and the shopkeepers also decorate their shops on the occasion. All the ullums, (large and small), taboots, hooraqs, &c. Moorch'hul, a fan for drivinc; away flies, especially made of pea- cock's feathers, held over great men as a token of royalty, &c. Also used at ceremonies with the same view ; such as over ullums, &c., at the mohurruw, and on other occasions. Skct. 3. MOnURRUM SHUHADUT-KA-ROZ. ooi after fateeha has been offered over sheerhirrinj, polaoo^ sJnirhiit, kliichree, &c. in the name of the Hoosnein, are taken out ; by the lower classes of people during the first watch of the niglit, and by the great at about midnight, accompanied with flambeaux, fireworks, haja hujuntur, tasa mw'fa, the various troops of fuqeers (called mayla), and dancing girls reciting murseea ; or sometimes Avithout any music, &c. Having performed with them the circuit of their respective allawas thrice, they traverse every haxar and lane, burning incense and Benjamin-pastiles, making lamentations, and repeating murseea nowh. Having done this with great noise and bustle, they return home with the Alliums, tahoots, he. to their respective ashoor-khanas at daybreak, or somewhat earlier, next morning ; and having laid the ullums down to sleep, betake themselves also to rest. Some people, after offering the above-mentioned /a^ee/i«, instead of taking the ullums, &c. on their peregrinations, merely perform the circuit of their allawas three times, bring them in, and lay them aside {thunda kurtay ; lit. cool them). The next day (tenth of Mohurrum or eleventh kliun) is the Shnhadut-ka-roz (day of martyrdom). On it, from nine a.m. to three p.m., generally about nine or ten o'clock in the forenoon, all the ullums, &c. from every ashoor-khana are carried with the same pomp and state as on the preceding night, save without lights, to the Kurhulla ka mydan (or plain of Kurbulla), i. e. a plain near the sea or any river or tank, whither they are annually in the habit of carrying them. On taking out the ullums, &c. from the different ashoor-khanas, they first kindle the fire in their respective allawas, go round them three times, and with the ullums 220 MOHURRUM FESTIVAL. Chap. XV. facing the Qibla perform fateeha. After that they put into a little earthern pot a half or a whole pice, with some milk and shurbut, and having adapted a cover to it, place it at the bottom of the allawa, and fill it up with earth, forming a little mound over it, and having stuck up a branch of the pomegranate tree on it proceed to the plain of Kurbulla.* The following year, when the same spot is dug, the pot formerly buried is found ; and the women, by giving something to the moojaunr (proprietor) of the ashoor-khana, obtain the pice which was put into it. Hav- ing bored a hole or attached a ring to it, they suspend one of these coins to the necks of each of their children, with the view of warding off evil spirits. Some people, after the allaiva is closed, pour a pot of shurbut over it, and place on it the vessel wliich contained it, inverted. Some burn a light on it every night, for three or for forty days.-f Some, chiefly shopkeepers, to fulfil vows wliich they have made, throw at the iillums, &c., as they pass their shops, or on the plain of KurbuUa, handfuls of nuqol, rayooreeaw, or cowries ; and women, esteeming such cowries or shells sacred, eagerly pick them up, and threading each one sepa- rately, suspend one round the necks of their children, in order that they may be preserved from the attacks of the devil. In the progress of the ullums, &c. towards the plain, whenever they meet with an ashoor-khana, they offer fateeha at it, and proceed. • For further particulars of this imposing spectacle, vide ]\Irs. ]\I. H. Ali's description, vol. i. p. 81. fin imitation of visiting the grave of the deceased on tliose days after death. Vide chapter 39 and 40, Skct.3. plain of KURBULLA. 223 Some vow that should they recover from any particular disease with which they may be afflicted, they will, in front of the ullumox tahoot, go rolling on the ground, all (or part of) the Avay to the plain of Kurbulla. Should such wishes be accomplished, they tie on a loong which covers the pelvis, the rest of the body being naked, and roll themselves on the ground. Women perceiving them thus rolling,* throw water on them to cool them ; while their friends precede, clearing the way through the crowd, and removing any stone, bone, thorn, or other obstacle on the road, to prevent tlieir sustaining any injury. At the plain of Kurbulla an immense concourse of people assemble ; rich and poor, great and small, of all classes and denominations. The crowd is so great, that it is difficult to pass through it. In some parts, shopkeepers of every description erect booths; and turn which way you will, you see nothing but shops full of fruits, sweatmeats, pan- sooparee, coffee, sook''hmook''h, all sorts of play-things, majoon, bhung, &c. ; and here and there are to be seen tumblers, jugglers, wrestlers, bear and monkey-dancers, &c., whirli- gigs and swings (in which their owners allow people to swing, on paying some jjice) ; and spectators sitting under awnings, or in tents and raootees, enjoy the sight. There are also abdar-khanas, where water and shurbut, are dis- pensed ; and water-carriers going about with leathern bags full of water, ringing their cups ; and either by taking a few cowries or gratis (in which case they call out sibbel, sibbel, i.e. gratis, gratis) they give the people water to drink. Having placed the taboots, ullums, &c. near the water- edge, and given fateeha in the name of the Hoosnein and * Probably in the middle of a sultry day, under a burning sun, on a heated, dusty, or sandy road ! 224 MOHURRUM FESTIVAL. Chap. XV. the martyrs over rote,^ shtirhut^f choo7iggay,\ boottee, k''hichree,\\ polaoo sweetmeats, they distribute part of it on the spot and bring the rest home as a sacred thing. Those who can procure even the snmllest morsel of this food, consider themselves very fortunate ; and partake of it with great satisfaction. After the fateeha, having taken off all the tinsel about the taboot and removed the ullums out from the interior, they take the two models of the tombs that were in it, and dip them in the water. Some bring home the taboot un- injured, wliile others throw them into the water. In which latter case, shovdd one express a wish to liave any part of the paper net-work, &c. no objection is made. ^ The taboots that are brought home unmutilated are set up as they were before, for the three days** following. After that, having offered fateeha, they take off the net- work paper, &c. and keep it for future use. From the ulhims they also take off the dhuttee, flowers, ornaments, &c., which they put into puttaras, dip them naked in the water two or three times, and wash them. Men and boys, Hindoos as well as Moosulmans, eagerly run • Rote, sweetened wheaten cakes besmeared with siindul. t Shurbut, made of goor (raw sugar) and water, and prepared in a new red pot. J Choonggay, or fried cakes made of wheat flour, sugar (or gooi-) and ghee. § Boottee, or a mixture oi tijar (curdled milk) and rice. II K'^hiehree, that variety prepared with meat. ^ During the first ten days, it is supposed to be alive (or to contain the real bodies of the martyrs) ; when no European is allowed to touch it; but now the corpses being removed and this bier of no further use, may be kicked about and any thing done with it. *• Mohummudans reckon part of a day for the whole ; thus, what they mean by three days, is, the day on which it is brought home and the two following.; i. e. the eleventh, twelfth, and thirteenth Whim, Sect. 3. PLAIN OF KURBULLA. 225 into the water after them, and catch the drops of water as they fall; and conceiving it good (possessed of peculiar ■virtue), drink it, and apply it to their eyes. After washing them, they lay them in puttaray, (i.e. rattan boxes), or on trays; and having covered them up and offered fateeha* over some of the before-mentioned food, distribute it, carry- ing a small portion home. The booraqs and nal-sahihs do not undergo the operation of ducking. They are taken home and laid aside; the former is painted afresh, and the latter annually besmeared with sundul. Waving moorcWhuls on all, burning incense, repeating murseea and alweeda, they return to their respective ashoor- khanas ; and there having set them down and made lamen- tations over them, they offer fateeha, eat, and distribute the victuals brought home. After which the different people retire to their own houses. The booraqs and tahoots have only a thin cloth curtain thrown over them, and are brought home as the ullums to their ashoor-khanas, and placed near the latter. The ullums^ &c. which were not taken to the plain of Kurbulla are this forenoon taken out, and made to perform the circuit of their allawas three times, bathed, fateeha offered, and the food distributed. Those who have become fuqeers^ either at the plain of Kurbulla, or having come home, bathe themselves, and lay aside their mendicant's garb, &c. ; and those who had worn sylee and gujra^ either throw them away into the water, or wet them and bring them home. And every band of fu~ qeers^ previous to taking off their fuqeei^s dress, have • T\\e fateeha is offered either before or after the bathing of the iillums. 226 MOHURRUM FESTIVAL. Chap. XV. fateeha offered in the name of the Hoosnein over sweet- meats, send some of it to each sur-guroh, and distribute the rest among themselves. Sometimes all the fuqeers sit in the market-place at the plain of Kurbulla, conversing toge- ther for a short while, and reciting funeral eulogiums. Some do not change \\\q\x fuqeer's habit till after tlie third- On that day (the s1mhudut-ka-roz)^ in every house they must cook palaoo or kViichree, curries, meat, &c. and having uttered /rt^ee^rt over them in the name of Mowla Allee and the Hoosnein, they eat, distribute among their friends, and give them away in charity. From that day (the 11th k'him), the generality of people commence eating meat, though some not until the twelfth or thirteenth. Some people on the shiihadut-Jca-roz, in the afternoon, take out what is called run ka taboof, or rzm ka dola,* which consists in little square frame-works made of thin pieces of bamboo, somewhat in the shape of tahoots, and covered with white cloth. These are carried, with the same pomp and state as the tahoots were, to the plain of Kurbulla ; and on returning thence they run with them, calling out, " Deen ! Deen .'", and every now and then halting and repeating murseea, beat vehemently on their breasts ; and having brought them home, set them up as they were before, till the third day after, when they are taken to pieces, and reserved for future use. The xeearut f of the ullums, or the third-day teeja^f fol- ♦ They are intended to represent the boxes in which the heads of the seventy-two martyrs were carried (vide page 168), and sometimes are composed of that number, as in Beng-al. t Zeearut (or the visiting); that is, of the grave of deceased persons on the third day after their demise; which is also called Teeja, meaning Sect. 3. ZEEARUT OF ULLUMS. 007 lows. On the 12th kliun, they again sit up all night reciting murseea^ reading the Qoran and Mudh-e-Hosein.'^ Early next morning (the 13th kliun), they prepare polaoo or Tc'hichree, with meat, or Whichra, and shurbiit, &c., and having offered /a^eeAa in the name of the Hoosnein^ they eat and distribute them in charity. That night they place near the ullums all kinds of fruits, flowers, urgujja, uttur, betel-leaves, &c. ; and after the fateeJia, distribute these likewise. They take down the sheds that were erected in front of the ashoor-khanas, and lay by the ullums in boxes. Should they have borrowed the dhuttee clothes from any one, they go and return the same to them ; but if they be tukhtee (i. e. covered with gold and silver-leaf ornaments), bought in the baisar, they reserve them for future use. If any one at that time desire to have part of them, they grant it, receiving something by way of a nuxur in return ; or give those away, which people had brought and mounted on them, to fulfil vows. Women generally take these and tie them round the necks, or upper arms of their children, to prevent the shadows (evil influence) of Genii and Fairies from falling upon them. Some likewise observe the tenth, twelfth, and fortieth f day of mourning, &c., nay, some even the intermediate days, when they cook various kinds of food, have fateeha offered over them, and eat and distribute them. meaning " the third day," when oblations are offered. For further particulars, vide chap, xxxix. • Mudh-e- Hosein, or eulogiums on Hosein. t Chiefly on the fortieth day, which happens on the twentieth of the following month Sufiir, and in some part of tlie country is held as a festival called siir 0 tun, or head and body, in commemoration of the junction of the head and body of Hosein. Q 2 228 MOHURRUM FESTIVAL. Chap. XV. Some perform the fortieth clay teeja (vide note p. 227 and chap, xl.), and on that day assemble a great crowd to repeat murseea ; and if they please, invite the assembly by letter. Whether the crowd meet during the day or night, they come in parties in succession, sit in the assembly for a short time, and recite murseea. The auditors, on hearing the melancholy narrative, make grievous bewailings. The dimgul-kurnayivala, i. e. assembler of the crowd, offers to the inurseea-reciters coffee, betel-nuts, sook''hniook''h, or sweetmeats ; and those who can afford it entertain them with dinner. From that day till the following year there is an end of the mohurrum mourning. During the thirteen festival days Moosulmans never do any Avork, perform no conjugal duty, and neither drink intoxicating liquors, nor marry, &c. Should any one hap- pen to die, they are, of course, obliged to perform the funeral rites ; but, with this exception, they do no w ork of any description whatever. Chap. XVI. TAYRA TAYZEE. 039 CHAPTER XVI. Concerning the Tayra tayzee, or the first thirteen evil days; and the Akhree Char SJioomba Jcae Eed, or feast, held on the last Wednes- day of the second month, Suffiir. The Tayra tayzee (or the first tliirteen days) of the aus- picious* month Sivffur are considered extremely unlucky, on account of the Prophefs (the blessing ! &c.) having been seriously indisposed during those days, and it was on the thirteenth day that some change for the better showed itself in his malady. Should a marriage take place about this time, the bride and bridegroom are on no account allowed to see one another, nor is any good work undertaken on those days. On the 13th tayxee-\ (i.e. the 12th day of the month), and some on the 13th day of the month, all bathe. They take some maash, unboiled rice, wheat, and til, mix them together, and put them on a tray, and deposit a small cup containing oil, in the centre of the dish of corn : sometimes, in addition, eggs and a pice or two. They then look at their faces in the oil three different times, and each time taking up a few grains of corn drop them into it. After this, these articles * Several, not all of the months, have some such luiiiorary title affixed to them; thus, 1st. Molmrrum ool Huram, or the sacred month Moliurrutn ; 2d. Suffur ool Moozufir, or the victorious month Saiffur ; 7th. Rvj'iib ool- Moo)-iijilj, or the honoured month Rvjuh ; 8th. Shahan ool-Moajin, or the revered month Sliaban ; 9th. Rumznn ool- Moobarik, orthehlessed month Rumzan ; 10th. Shuival ool-Mookur- I'um, or the noble month Shuival. t Calculated from the evening, on which the moon becomes A'isible ; whence called Tayzee (the day of the moon), similar to what klmn was in the month Mohurrum. The first day of Suffur not beginning till six A.M. the dav following. 230 TAYRA TAYZEE. Chap. XVI. are given away in alms to beggars and hulalkho7's.^ In- stead of the above, some prepare thirteen small rotes and dispense them in charity. On this day they prepare and eat k''hichree, sheep's kul- leejee and head, and despatch some to their relatives and friends. Others make a decoction of chunna and wheat, and add to it sugar, sliced k'^hopra, and poppy-seed; and having offered fateeha in the name of the Prophet (the blessing ! &c.), they throw a small quantity on the top of the house, and eat and distribute the rest. There is no proper reason for observing the bathing, &c. on this day : it is entirely a new custom, introduced by the female sex. The last Wednesday of this month is termed akhree char shoomba, i.e. the last Wednesday. It was on this day that the Prophet, experiencing some degree of mitigation in the violence of his distemper, bathed, but never after ; having, on the 12th day of the following month (vide p. 233), re- signed his soul to God. It is on this account customary with every Moosulman, early on the morning of that day, to write, or cause to be written, the seven sulams, with saffron-water, ink, or rose-water, on a mango, peepul, or plantain leaf, or on a piece of paper, viz. 1st. Sulamoon qowlun min ribbir ruheem ; Peace shall be the word spoken unto the righteous by a merciful Lord {Qpran, chap, xxxvi. Sale,f p. 306). 2d. Sulamoon alia Noohin jil alumeen; Peace be on Noah among all creatures (chap, xxxvii. p. 312). 3d. Sulamoon alia Ibraheem ; Peace be on Abraham (ib. * Outcasts, or at least the lowest caste of people, generally sweepers or employed in the meanest or dirtiest employments ; so called, be- cause by them all sorts of food are considered lawful. t Sale's Koran, edition of 1825. Chap. XVI. SECOND MONTH SUFFUR. 231 p. 314). 4th. Sulamoon alia Moosa ivo Haroon ; Peace be on Moses and Aaron (ib.). 5th. Sulamoon alia Eelee- aseen ; Peace be on Elias (ib.). 6th. Sulamoon allykoom tibtoom fiCudkhoolooha khalideen; Peace be on you! ye have been good ; wherefore, enter ye into Paradise ; remain therein for ever (chap, xxxix, p. 333). 7th. Sulamoon lieea hutta mutla il fujr ; It is peace — vnitil the rising- of the morn (chap, xcvii. p. 497). They tlien wash off the writing with water,* and drink the liquid that they may be pre- served from afflictions and enjoy peace and happiness. • This would at first sight seem strange, tliat the writing could be so easily eifaced ; but Mrs. Ali has the following remark (vol. ii. p. 69). " The ink of the natives is not durable ; with a wet spunge may be " erased the labour of a man's life." And again : " out of reverence " for God's holy name," (always expressed in their letters and every other species of writing by a character at the top of the first page, which is an ^, or i for AllaJi, an abreviation for Bu Ism Allah ; contr. Bismillay i. e. in the name of God), " wi'itten paper to be " destroyed is first torn, and then washed in water before the \vhole " is scattered abroad. They would think it a sinful act to burn a piece " of paper on which that holy name has been inscribed " As even Mrs. Meer confesses her ignorance of the compositio.n of Indian ink, by observing that she has that "yet to learn," I hope I shall be excused for inserting here an excellent receipt for preparing the same : — Take of lamp-black twelve pice weight (six ounces) ; gum arable five pice weight (two and a-half ounces) ; Heera knshish (green vitriol), and Mahphxil {gdWxmis), of each a half pice weight (two drams) ; and Bol-e-cliinia (socotorine aloes), a-third of a pice weight (eighty grains). Boil a handful of Neem-\e^,\es (]\Ielia azadirachta, Lin.) in any quantity (say, one seer) of water. When boiling, throw into it the lamp-black (Icajul) tied up in a bit of cloth. After a little while, the oil which the lamp-black may have contained will be found floating on the surface; then take it out and throw away the water. Pound and sift well the other four ingredients, put them into a copper vessel or cup, with the lamp-black, and with a pestle made of the wood of the iVt'CTH-tree, mounted at the end to about an inch with copper, mix them all together. Make an infusion of Becjaymr (Dukh.), and Ekseekurra or Soween-kurra (Tel.) four pice weight (two ounces). Infuse for two days in boiling water, two pounds. Triturate the pow- ders with a sufficient quantity of the infusion every day for forty days ; (or TAYRA TAYZEE. Chai>. XVI. The writing of such amulets is the province of Moiolu- weean and preceptors, who from regard to God write them gratis. On the above account, it is highly proper on this day to bathe, wear new clothes, use uttur, prepare goolgoolay, offer fateeha over them in the name of the Prophet, eat and distribute them, to enjoy walks in gardens, and say prayers. Some of the lower orders of the people have, for their pleasure and amusement, either in gardens or their own houses, dancing-girls to dance and sing to them, and a numerous throng regale themselves on such occasions with snynd''hee and other intoxicating beverages. On this day, also, tutors grant eedees (p. 49) to the scholars ; i. e. they write a verse on illuminated or coloured paper, and insert at the bottom of it tlie name of the pupil; and giving it to the child, desire the latter to take and read the same to its parents. The child accordingly does so, not only to the parents but other relatives, who on hearing it give the scholar a rupee or two, according to their means, to carry to the schoolmaster. (or five or six days ; the longer however, the better ;) till all is dis- solved. Then form lozenges, drj' them in the sun, and preserve for use. A more common process and simpler method for preparing it, is thus detailed in Ainslie's " Materia Medica of Hindoostan:" — "Take " of lamp-black and gum-arabic, equal quantities, and pound them " together into a very fine powder. Moisten it with the juice of the " pulp of the kuttalay (small aloe), and rub well at intervals for two " days together ; after which, form it into little cakes, put them on " plantain-leaves and dry in the sun.'' When required for use, dis- solve in water. A late publication gives another receipt for what it states to be the Persian mode of making ink, and that " the finest and most durable " in the world." It is as follows: — " Take of lamp-black and (green) " vitriol, equal parts : the weight of both of fine galls ; the weight of " all three of pure gum-arabic : pulverise and triturate them on a " marble slab for five or six minutes, mixing water till it be of a " proper consistency to write with.'" Chap. XVII. BARAWUFAT. 233 CHAPTER XVII. Concerning Bam IFufat, or the Death of the Prophet on the twelfth day of the third month Rulbee-ool-aivul. The Ruhhee-ooUawul month is likewise denominated hara- wiifdt^* because on tlie twelfth day of the month his high excellency the Prophet, Mohummud MoostufFa (on whom be ! &c.) departed this life. On this account, on that day, the following fateeha is observed by all Moosulmans in every country, whether Arabian or foreign. It is a duty incumbent on all of them to perform, for its virtues are superior to that of the mohur- rum and all other fateehas. It is therefore but right that sipahees should have leave on this occasion for a couple of days, to enable them to celebrate the sundul on the 11th, and the oors on the 12th. Where there are learned and scientific men, they, either in musjids or in their own houses, constantly rehearse, during the first twelve days of the month, the praises, eulogies, and excellencies of Mohummud MoostufFa (the peace ! &c.) as contained in the sacred Huddees, in Arabic or Persian, and explain it in Hindee to the vulgar. Some assemble daily in the morning or evening, either at their own houses or in the mosques, and read the sacred Qoran ; and having cooked polaoo or kliichree, with nan and quleea or sheerbirrinj, and arranged every one's por- tion separately on the dusturkhwan, burning benjamin, they offer fateeha before and after dinner in the name * From bara, twelve ; and wufat, death. S54 BARA-WUFAT. Chax-. XVII. of the Prophet (the peace ! &c.), and transfer the beneficial influences of the sacred Qoran to their souls.* Some people keep a qudiim-e-russool-\- (Footstep of the Prophet), or the impression of a foot on stone in their houses, placed in a box and covered with a mahtahee or tugtee covering ; and this, they say, is the impression of the foot of the Prophet (the peace ! &c.). On this day such places are elegantly decorated. Having covered the chest with moqeish and zurbaft, tliey place the qudum-e-mooharik (blessed foot) on it, or deposit it in a taboot, and place all round it beautiful moorcJi'huls or chow7i-urs ; and as at the Mohurrum festival, so now, they illuminate the house, have music, burn frankinsense, wave moorcKhuls over it. Five or six persons, in the manner of a song or murseea, repeat the mowlood, durood, Qpran, his mowjeezay (or miracles), and wufat 7iama (or the history of his death) ; the latter in Hindoostanee, in order that the populace may comprehend it, and feel for him sympathy and sorrow. • Moosulmans conceive men to have three souls or spirits ; one the Rooh-e-SiJlcc (lower) alias Rooh-e-Jarce (the travelling- spirit), Avhose seat during life and death is the brain or head ; 2d. Rooh-e-moqeen (the resident spirit), which inhabits the grave after death ; and 3d. Rooh- c-oohvee (the lofty spirit), which dwells aloft in the heavens. t The history of the blessed foot is said to be as follows. As the Prophet (the peace ! &c.) after the battle of Ohud (one of the forty or fifty battles in which the Prophet had been personally engaged) was one day ascending a hill, in a rage, by the heat of his passion the mountain softened into the consistence of wax, and retained, some say eighteen, others forty impressions of his feet. When the angel Gabriel (peace be unto him I) brought the divine revelation that it did not become him to get angry, the Pi-ophet (the peace ! &c.) inquired what was the cause of this rebuke ? Gabriel replied, " Look behind " you for a moment and behold." His excellency, when he per- ceived the impressions of his feet on the stones, became greatly asto- nished, and his wrath immediately ceased. Some people have these very impressions, while others make artificial ones to imitate them. — Note of the Authoi-. Chap, XVII. THIRD MONTH RUBBEE-OOL-AWUL. 035 In short, on the eleventh and twelfth, splendid processions take place, similar to the Mohurrutn shubgusht {vide p. 220). On the eleventh, in the evening, some people a little before sun-set, perform the Prophet's (the peace ! &c.) sundul ; i. e. they place one or more cups containing urgiijja (Gloss.) on one or two booraqs, or on a tray, or in a tahoot^ called maynhdee or niusjid (p. 102), and cover it with a p'hool kay chuddur (or flower-sheet). Along with this they carry ten or twelve trays of mulleeda with a canopy held over them, accompanied by huja^ tdsd, &c. fireworks, flambeaux, repeating durood and mowlood in Hindoostanee or Persian, and burning frankincense pro- ceed from some celebrated place to the house where the qudum is. On their arrival there, having offered ya^ee/ia, each one dips his finger into the sundul or urgujja^ and applies a little of it to the foot : they then spread the flower-sheet on the qudum and distribute the mulleeda amongst all present. The reason why they carry the sundul on a booraq is, that it was the Prophefs steed. The booraq should not be taken out at the Mohurrum as is usually done; it would be more proper to take him out on this occasion, that the com- mon people may know that it was on such an animal Mohum- mud Moostuffa (the peace ! &c.) ascended into heaven ; but agreeably to the Shurra, doing such things, and keeping such models, as well as keeping other pictures in the house, are unlawful. The booraq is left near the qudum until the morning of the thirteenth. In general, the land- lord of the qudum likewise makes a booraq and carries out sundul on it, and all vowers also have them made and bring them as offerings to the qudum. On the twelfth, or day of Ours, they have grand illumi- BARA-WUFAT. Chap. XVIT- nations, and sit up all night reading mowlood, durood, Huddees, Qpran khwanee ; ana having prepared polaoo, &c. distribute them to all. The women, each agreeably to her means, carry some ghee, sugar, goor, sweetmeats, ood, and a cJmrragee to the qudumi and burning frankincense, have fateeha offered there, give a little of the sweets to the landlord, pour the ghee into the lamp,* and bring the rest home. At the place where the foot is, they burn benjamin and benjamin-pastiles daily, for the first twelve days of the month. For the Prophet's (the peace ! &c.) fateeha they usually prepare sheerhhrinj, as he was particularly fond of that dish, and at times called it syed-ool-taam (the prince of foods). Some people, during the first twelve days or any day in the month, fill two or more koondon (large earthern pots) with sheerbirrinj and pooreean, which ceremony is called poor (full). Some keep by them an asar-e-shurreef (i. e. the sacred emblem), alias asar-e-moobarik (the blessed token), which they say is a hair either of the Prophet's beard or mus- tachios. This is preserved in a silver tube, imbedded in nheer, and its dignity is supposed to be even greater than that of the sacred foot. At the place where the hair is they likewise offer fateeha, repeat durood, have illuminations, music, &c. Most of these hairs, however, are impositions and counterfeits. • Which is a large one ; and when full, after the donors have taken their departure, it is in a great measure emptied into a vessel, for the reception of a fresh supply, and the decanted (/hee is reserved for culinary purposes. Chap. XVIII. PEER-E-DUSTUGEER. 237 CHAPTER XVIII. Concerning his excellency, Peei' e Dustugeer Sahib's Geeariveen* on the eleventh day of the fourth month Ruhbee-oos-Saneey and the putting on of the Bnyree, Toivq, or Buddhee. His high excellency Peer-e-Dustugeer (may God sanc- tify his beloved sepulchre !) has no less than ninety-nine names ; but the principal, and those best known, are the following : Peeran-e-Peer ; Gotvs-ool-Axutn ; Gows-oos- Sumdanee; Miihhooh-e-Soohhanee ; Meeran Mo-hy-ood- Deen ; Syed ahd-ool-qadir-Jeelanee Hussunee-ool-Ho- seinee. He is esteemed the chief among wullees, and is a great performer of miracles. The disciples and followers of his household are very numerous. To them at various times he appears whilst they are asleep, and gives lessons. The author speaks from personal experience ; for to him at times of need, when he was oppressed in mind concerning things which he desired, he used constantly to repeat his ninety-nine names, and vow before the Holy God, implor- ing his assistance by the soul of Peer-e-Dustugeer ; and through the mercy of the Almighty, his excellency Gows- ool-Azum presented himself to him in his sleep, relieved him of the perplexities which distressed him, and vouch- safed his behests. Let those of my persuasion not conceive these assertions absurd or false, or that I affirm them with a view to raise the dignity of my peer, or to aggrandize myself; for should it prove true, may God's curses descend upon those who disbelieve it, and may their religion and livelihood be annihilated ! * Geeanveen, or the eleventh. 338 PEER-E-DUSTUGEER. Chap. XVITI. The soonnees consider Peer-e-Dustugeer, a great perso- nage, and in their hearts believe in him ; whereas some of the sheehas, through ignorance, slander him, by asserting, that in the days of king Haroon-oor-Rusheed, this peer, Mahboob-e-Soobhanee (may God! &c.) occasioned the death of his excellency Eemam Jaffur Sadiq (may God! &c.) by causing him to swallow melted lead. This proceeds from pure malice, and is impossible ; for the space of time which had elapsed between the days of his excellency Eemam Jaffur Sadiq and that of his excellency Muhboob-e-Soobhanee, was no less a period than two hundred and fifty years. The sacred tomb of Peeran-e-Peer (the saint of saints) is at Bagdad. On the tenth of this month they perform his sufidul, on the eleventh his churagan (lamps) alias oors (oblations). That is, on the evening of the tenth, they carry out a large green flag, having impressions of the hand made on it with sunduly and with it they carry sundul, muleeda, sugar, flowers, benjamin, accompanied with numerous flambeaux and music, and having perambulated the town in great pomp and state, proceed to the place appointed, and there set it up. Then, having offered /a/eeAa in the name of Peer- e-Dustugeer, they apply the flowers and sundul to the flag, and distribute the muleeda, &c. to the people. On the eleventh day they cook polaoo, &c., read Mow- lood, Durood, and Khutum-e-Qoran,* offer fateeha, and distribute the victuals, and sit up all night, having illu- mination, and reading the Mowlood, Durood, Qoran, and repeating the ninety-nine names of his excellency Peer-e- Dustugeer. When the cholera or any plague is raging, they take out • Klmtum-e-Qoran, or the finishing the reading of the whole Qoran. It is done in two ways. Vide chap, xxxix. ChaJ'. XVIII. 4TH MONTH RUBBEE-OOS-SANEE. 239 in the above-mentioned manner, in the name of his holiness Peeran-e-Peer, a fhunda (flag) and walk about with it through every street and lane, halting every now and then, when the azan is proclaimed. At this time Hindoos as well as Moosulmans, according to their means, make them presents of something or other, which they deposit on the ood-dan. Sometimes they also offer fateeha over sweet- meats or sugar. After perambulating the city they bring it back and set it up in its original place. In this way they walk about with it, either one, or three, or five suc- cessive Thursdays in the month. Many make small fhundas in the name of his holiness, and having offered fateeha over them in his name, set them up in their houses or over the doors of their houses, and that with the view of obtaining security from misfortunes. In general, by having recourse to this means, through the blessing of his holiness, the virulence of such plague is arrested. Some people vow to this saint, that should they be bles- sed with a son or daughter, they will make him or her his slave ; and should their wishes be accomplished, on the tenth or the eleventh of this month they take a large silver hulqa (ring), alias Bayree (lit. a fetter, but here meant for a ring worn round the ankle), on which they annually pass a small ring. They dress some malleeda, place on it eleven small lamps made of flour-paste, and light them with ghee and red cotton wicks; and burning wood-aloes or benjamin, offer fateeha and put them on ; if a bayree^ on the right ankle ; if a towq (collar), around the neck of the child. Some, instead of these, have a silver or leathern Buddhee (belt) made, and put on, The generality only prepare a small quantity of polaoo merely for the fateeha ; while a few have abundance of polaoo cooked, invite their relatives and friends, and entertain them (as also feedfuqeers) with it. 240 PEER-E-DUSTUGEER. Chap. XVITI. The fateeha is termed geearween (or the 11th) on account of its being the day that Gows-ool-Azum departed this life. Some, however, say that he died (lit. marched, i.e. to the other world) on the 17th of that month. But as for eleven days in every month, he was himself in the habit of offering /f/^ee/ia in the name of the Prophet (the peace ! &c.), and usually abstained from eleven things, the former day has been preferred as the one on which to offer fateeha in his name. Some people on any day during the month, others on the 11th of every month, have fateeha offered in the name of his excellency Peeran-e-Peer over polaoo, or merely over some (more or less) sweets. Some have a maywhdee in the shape of a tahoot (vide p. 102), made with green paper, or of wood painted green, with some silver about it ; and on the oors-day, or on any day of that month, suspend to it flowers, sayhras, and fruits moist and dry, light lamps, and set it up. Many have the maynhdee carried about in pomp and state, accompanied with music, &c., and after having peram- bulated the town, bring it home again and set it up. Some people collect, in the name of Peeran-e-Peer, what is called gulla;* that is, they take a tumbaloo or mutkee^ besmear it outside with sundul, tie up its movith with a piece of cloth, in the centre of which they make a small rent, place it in some clean spot, and deposit into it, through the opening in the cloth, a pice or two daily, or a handful of cowries or pice daily, or four or eight annas, or one or two rupees, every week, fortnight, or month, according to their means; and that from one end of the year to the other. And on the oo?'s-day, or on any day in that month, they take out * Literally, grain or corn, but here signifying money. XIX. ZINDA SIIAH MUDAR, 241 all the Qulla and sum up the amount, and with it perform his holiness's geearween. Some, adding more money to what has been collected, give sumptuous entertainments. His excellency ""s hhanja (sister"'s son) was Syed Ahmud Kubeer Rufaee; from whom has descended the class of religious mendicants called fuqeer-e-rufaee or goorzmar : for an account of whom vide Chap, xxviii, which treats of the different classes o^fuqeers. CHAPTER XIX. Concerning- Zinda Shah 3Iuda?''s Chiiragan, and Buddhee ; Dlnimmul koodana, and Gacc lootana, observed on the seventeenth day of the fifth month, Jummadee-ool-Aivul. His excellency Shah Buddee-ood-Deen, alias Zinda Shah Mudar of Syria (may the holy God sanctify his sepidchre !) was a great wullee (saint) and a performer of miracles. He lived to a great age; nay, some consider him ever alive, though apparently dead, wherefore he is called Zinda (i.e. the living) Shah Mudar. He was partial to black clothes, and neither married nor ever had sexual intercourse. He travelled through various countries ; and on reaching Hin- doostan admired the situation of Muk-k'hunpoor,* and took up his abode there, where his blessed tomb now is.-p • A town about forty miles from Cawnpore. t His shrine is visited annually by nearly a million of people, men, women, and children. A riiayla (fair) is the consequence of this an- nual pilgrimage, which continues seventeen days in succession, and brings together, from many miles distant, the men of business, the weak-minded, and the faithful devotees of every class in the upper provinces. " \A'omen can never, with safety to themselves, enter the 11 " mausoleum g42 ZTNDA SHAH MUDAR. Chap. As in the preceding case of Peer-e-Dustugeer, so in this, they vow ; and making flower or leathern gold and silver huddhees, put them round the necks of their children. It was on the 17th of this month that he died. Some on that day, others on the 16th, prepare sootreean, polaoo, or mulleeda, and having placed thereon seventeen lamps, offer fateeha over them, and put the huddhee on the child. Some perform d''hummul koodana ; that is, they kindle a laro-e heap of charcoal, and having sent for the tuhqatee or Shah Mudarfuqeers (ch. xxviii. sec. 2.), offer them a present. The latter perform /a^ee/iff, sprinkle szmrf?// on the fire, and the chief of the band first jumps into it, calling out "d?,- or Hanbalites, from their founder Ebn Hanbal, chiefly found at Bagdad, in Arabia; generally very devout. Of the two last of these, none are to be met with in Hindoostan ; but they are numerous in Arabia. • A class of people who go about selling beads, precious stones, &c. t This class of people are chiefly to be met with on the Malabar coast. + i' C' A mattrass or quilt. XX. llTH DAY OF THE Gth MONTH, 245 by Baja Bujunticr, to the above-mentioned faqeer. The latter offers fateeha over it and tastes a little of it ; then getting up, leaves his closet and goes and joins his own class of fuqeers ; while the moojawirs take the F/teer-pot, with the same pomp and state as before to the sea-beach, the spot where they are annually wont to carry it, and thei'e dash it to pieces. Then all the people, falling one upon another, scramble for some of the Jiheer : nay, many regard even a piece of the broken pot, as v/ell as the sand of the spot, sacred relics. In the act of scrambling they take up so much sand, as to leave an excavation of a cubit or a cubit and a-half in depth ; but, strange as it may appear, amidst all this bustle and confusion not an individual is ever hurt. A few days previous to the oors^ various tribes oi fuqeers from a distance as well as from the vicinity, resort to the place and sit in assembly together {choivk byt'h-tay*)^ but the different bands apart from one anothei'. In each there is a sir-gurroh or leader. If any one of the fuqeers have been guilty of an improper act unworthy of his calling, he is punished on this occasicrn agreeably to the decision of the sir-gurroh, by being loaded with numerous beddings pro- cured from all the fuqeers present, or in some other way ; he is further made to express contrition for his fault, to beg for mercy, and to give a written bond to that effect. He is then restored to his former tribe ; or, in presence of the jumma-oollah, his tusma is cut into two, and he is excom- municated from their gurroh. In the latter case, he is considered unworthy thereafter to sit in the assembly of fuqeers. They act also in this way at other noted oorses ; such as • Choivk bytli-na is the technical term applied to the assembly of fuqeers, and it signities sitting together in a circle, though the terra chowk literally means a square. 246 QADIR WULLEE'S OORS Chap. that of Tuhur-e-Alum, Baiva-hoodun (^aXias Hyat-Qtihin- dur) and Bawa-Fuqur-ood-Deen, &c. When afuqeer, or one of their peers has never been to an oors, he is esteemed imperfect. At some ooi'ses, fuqeers accept of money from moojawirs by way of present (^nuzmirs), and, distributing it amongst them, take their departure home. Moosulman ship-captains and sailors are in the habit of making vows and oblations in the name of his excellency Qadir WuUee Sahib ; e. g. when they meet with any misfor- tune at sea, they vow, that should the vessel reach the de- sired haven in peace and safety with their property and cargo, they will spend a certain sum of money in offering fateeha to him. On first beholding the new moon of that month, they erect a flag (or gom*, as it is called) in his name, about five or six cubits long. In other parts of the country also, as at Nagore, those Moosulmans who venerate this saint set up a gom, and annually offer fateeha in his name ; or some (each accord- ing to his means,) merely offer fateeha in his name over a little maleeda. As to his miracles, they are innumerable ; suffice it to relate two or three noted ones as specimens. 1st. A certain person's ship sprang a-leak at sea, and the vessel was nigh sinking, when the nakhodaf (captain) vowed with a sincere heart, that should Qadir Wullee Sahib vouchsafe to stop the leak, he would offx^r up, in his excel- lency's name, the profits of the cargo, and likewise a couple • G07-11 or centipeded flag, because made somewhat in the shape of a centipede. t Nakhoda, from nuo, vessel, and khoda, god ; the lord or master of the vessel. XX. 11th day of the 6th jNIONTH. 047 of small models of vessels formed of gold and silver. At that moment the saint was engaged with the barber, in the operation of shaving, and instantly became acquainted with the predicament in which the captain stood. Out of kind- ness he threw away the looking-glass he held in his hand,* which by some wise dispensation of Providence flew off* to the vessel, and adhering to the aperture of the ship stopped the leak. On the vessel's reaching its destination in safety, the commander, agreeably to promise, brought his offering of gold and two little vessels, one of gold, the other of silver, and presented them to him. The saint directed the captain to restore to the barber his looking-glass ; on which the skipper, in astonishment, inquired what looking-glass he meant; and received in answer, that it was the one adhering to the aperture at the bottom of his ship where the water had entered. On inspection, it was found firmly attached to the vessel ; and was accordingly removed and produced. 2d. On one occasion, as he was washing his face near the edge of a tank, having at the time a small boil on one of his liands, he observed a woman with unusually large breasts. He imagined they were large boils (or abscesses-j*) ; and feeling compassion for her, said to himself, if the pain that I experience from so small a boil be so intolerable, what excruciating agony must that poor womaii not en- dure ! He supplicated heaven, saying : " Grant, O God ! " that this woman's boils may be far removed from lier ;" and, it is said, her breasts instantly withered away. The • It is customary witli natives, while the harber shaves, for the individual A'sho undergoes the operation to look at himself in a small looking-glass which he holds before him. t This saint is said to have passed his life in deserts, and never seen a woman before ; whereas, at Nagore, the women go about with the upper half of their bodies completely exposed. 248 QADIR WULLEE'S OORS. Chap. XX. woman, in consequence, became sadly grieved, and related to her neighbours that afuqeer had seen her, and by mum- bling something to himself had caused her breasts to dry up. They repaired to his holiness, and stated, that at his desire the woman^s breasts had disappeared ; to which he replied, that he had supposed them to be immense boils, and hoped that since they were breasts, the Almighty would restore them to their original condition. On his saying this, her breasts re-appeared. 3d. Near the sacred tomb of this saint is a grove of cocoanut-trees. The custom-house officer observed to the owner, that the revenue which it yielded was considerable, and that therefore it was but just that he should pay a tax for it. The proprietor replied, that the garden belonged to a great wullee and had never been taxed before, and why should it now .'' The other said, it did not signify to whom it belonged ; the duty must be paid : adding, that cocoanuts had no horns that he should be afraid of them. No sooner had he uttered these words, than horns sprouted out of a couple of them ! From this circumstance the duty on these trees has been dispensed with To this day are the two- horned cocoanuts suspended near the head of his blessed shrine. God knows whether these things be true or not. I have only stated what I have heard. The lie be on the neck (head) of the inventor of it ! Sect. 1. RUJUB'S KUNDOREE : 7th MONTH. 049 CHAPTER XXI. Ooncernin^ 1. Rtijub Sdldrs Kundoree ; 2. Syed Julldl-ood-Deen''s (of Bokhara) Koondon ; 3. His holiness Mohummnd Moostuffa's (the peace ! &c.) Miraj (or Ascension), observed in the seventh month Rujub. Sect. 1. — Rujuh Solar's Kundoree. This takes place on any Thursday or Friday in the month Rujub, agreeably to a vow previously made, in the name of Rujub-Salar, alias Salar-Musuood Gazee, whose miracles are well known, and whom people esteem a great wullee. His sepulchre is at Bhuranch.* The ceremony of kundoree is performed as follows. First of all a hole which was dug at the first kundoree, either within doors or out, for the purpose of washing the hands over it, and of throwing therein any refuse, such as bones, rinds and stones of fi'uits, the parts of vegetables not eaten, &c., and that has been covered up, is opened after offering the kundoree ka fateeha ; and the vow being con- cluded, it is closed, after this fateeha has been again of- fered. This hole is termed an allawa: — which many people dispense with altogether. It is the superstitious part of the female sex alone, who, supposing it inauspicious for the sky to behold any part of this food, dig allawas, and bury the refuse in them. With the exception of fish and eggs, they prepare all sorts of rice, bread, curries, vegetables, also wheat-flour horses boiled in syrup, and take fruits, radishes, onions, leeks, mint, chutnee, cheese, vinegar, &c., and arrange them on plates and in cups on the dusturkhwan, each one's * A town about thirty miles north-east of Lucknow JULLAL OOD-DEEN'S KOONDOiV. Chap. XXI. portion separately by itself. Then burning incense, they offer fateeha, eat, and distribute them. Some make little horses of wheat-flour and boil them in syrup made of soft sugar or goor (Jaggree), sometimes add- ing milk, and a plate or two of chunnag kay dal, soaked in syrup of goor, as if intended for the horses ; and having offered fateeha, eat and distribute them within doors ; the generality of people partaking first of a little of the cimnna, and then of the other victuals. Some occasionally prepare what they call k' hoolay-g'^horay (loose horses), so called because the eating of them is not confined within doors as the former ; but fateeha having been offered, they are distributed and sent abroad. The reason for observing this fateeha is as follows. Sick people, especially those affected with disorders of the legs, vow that should they, through the favour of his excellency Salar Musuood Gaxee, recover, they will prepare k'hoolay- g'lioray^ have fateeha offered in his name, and distribute them. Sect. 2. — Syed Jnllai-ood-Deen's Koondon. Some people, on any Thursday or Friday of that month, place either in conjunction with the above-mentioned kun- doree, or separately, two or four (or more) large or small koondon,* containing meetha-polaoo, or kliara-polaoo, or sheerhh'rinj, almonds, dates, &c. The generality of people fill them brimful, nay, as high as possible, with duhee, sugar, and boiled rice; and having offered fateeha in the name of Syed Jullal-ood-Deen (of Bokhara), some eat them out of the koondon,^ while others serve them up in plates, eat, and distribute them. * Koondon, or earthen pots used for kneading dough in. t Eight or ten dipping their hands in at the same time. Sect 2, 3. MOHUMMUD'S ASCENSION. 351 Some people, especially sheeahs, perform koondon in the name of Mowla Allee. The observance of such rites is not enjoined in books ; they are only current in Hindoostan.* Sect. 3. — Mohummud's Miraj (or Ascension). On the 15th or 16th (most of the learned say on the 27th) of Rujub, the angel Gabriel conveyed his holi- ness the Prophet Mohummud Moostuffa (the peace ! &c.) mounted on the booraq (vide p. 186) to the Al- mighty. People regarding that as an important night, commemorate it by sitting up all night, reading the nume- rous narratives written concerning it, and next day (the 27th) keep fast. I may, however, remark, that the custom is peculiar to the learned, pious, and devout ; the vulgar neither observe nor know any thing about it. The account of it is contained in the huddees (or tra- ditions regarding Mohummud). The particulars may be learnt by consulting a work entitled 3Iarijin-nubooa, as well as others well known. CHAPTER XXII. Concerning the Shnhan feast ; viz. Shub-e-Burat, held on the 14th ; and its arfa, on the 13th day of the eighth month, Shaban. The word burat, agreeably to the interpretation in the Qoran and dictionaries, signifies a register. It is the book of record, in which are registered annually all the actions of • The above ceremony would appear to be also called Hazaret) according to professor Garcin de Tassy, on the authority of the Bara Masa, by Jawan, page 59. 252 SHUB-E-BURAT FEAST. Chap. men, which they are to perform during the ensuing year ; and it is said to be on the fifteenth night of this month, that the true and holy God annually records them in the book. Owing to this circumstance, the feast in commemoration of the event has obtained the name of Shuh-e-Burat, or the night of the record. In the Khuzana-Juwahir-Jullaleea, by Mowlana Fuz- zul-Oollah, son of Zeea-ool-Abasee, the hurat is thus noticed, viz. That Almighty God has in the Qoran given four names to this night. He has called it — 1st. Btirat, or the night of record; 2d. Lylut-ool-moobarik, or the blessed night ; 3d. Ruhmut, or the night of mercy ; 4th. Farayqa, or the night of discernment. The ceremony of its arfa^ is observed by some, and is as follows. On the 13th of the month, either during the day, or in the evening,-}- they prepare in the name of deceased ancestors^ and relatives, polaoo, and curries, or hulwa and bread, or only some meetha polaoo ; and putting some of it on separate plates in each one's name, they offer fateeha, first in the name of the Prophet over one dish, then over the others in the names of the respective individuals. That being done, they put the rice, &c. on a large platter, and having offered fateeha over it in the name of all those collectively to whom they are under obligations, or from whom they hope for favours, they dispatch a portion of the food to the houses of all their relatives and friends. • The arfa of feasts are always observed on the day previous to the feast itself. The following two only have them, viz. the Shabati feast, alias Shuh-e-Burat, and the Buqr-Eed. t Which is the evening of the 14th of the month according to the Mohuramudans. J i. e. of as many as they can remember ; for they keep no written register of them. XXII. 14th day OF THE 8tii MONTH. 253 The 14th is the feast clay. Those who have not obsei'ved the arfa prepare, either during the day or at night,* certain delicious viands, and offer fateeha over them in the name of the Prophet (the peace ! &c.) and their deceased an- cestors, and amuse themselves in letting off' fire-works. Boys generally, for two or three days previous to the feast, go about playing on small tumkeean and tasay. Those who have performed ai'fa prepare on this day sheer- birrinj or meetha polaoo, and o^ev fateeha over it in the name of his holiness Moh urn mud Moostuffa (the peace! &c.)."f* Some, in the name of their children, when they have a family, make, if they be boys, elephants, if girls, paootees,X of clay, ornamented or plain, either large or small, and light lamps on them. In front of these on trays they place choorway, k'hopray, dates, almonds sliced, and sugar, with all kinds of fruits, and offer fateeha over them in the name of the Prophet (the peace ! &c.). Some also offer fateeha over the elephants in the name of Moortooza Allee, and over the paootees in the name of Beebee Fateema. This last is also a species of vow. In front of the elephants and paootees they erect a scaf- folding with sugar-cane or wood, and make illuminations by lighting lamps on them : they have also fire-works, such as blue-lights, matches, and flower-pots, &c. The female relatives, after the conclusion of the fateeha, drop into the lamp a rupee or half-rupee piece. The fol- lowing morning the choorway, fruits, &c. are sent from the person who performed the vow, by the hands of the boys and girls, to the near relatives; who, on receiving them, • i. e. the nig-ht of the 15th of the Mohummudan month. t Learned men never ofi'er fateeha over food ; probably because the Propliet never did. X Paootee, a kind of lamp. 254 SHUB-E-BURAT FEAST. Chap. XXII. put into their hands a rupee, a half, or a quarter rupee piece, as a present. With this money, as well as with that put into the lamps the preceding night, they prepare chuko- leean (alias sootreean)^ and distribute them among their friends ; after which they place the elephants and paootees over the doors of their houses or on the walls of their com- pound. The sitting up all that night, repeating one hundred rukat prayers, reading tlie sacred Qoran and durood, fast- ing next day, are all commands of the Prophet. The arfa is hidaiit-e-hoosna ; * but all the otlier ceremonies are inno- vations, and are superfluous and extravagant. On the night of the 15th many spend large sums of money in all kinds of fire- work s,f and frequently have sham battles, by standing opposed to each other, and letting off fire-work s one upon another. This sport generally ter- minates seriously ; for the clothes of many catch fire, some even lose their lives on these occasions, and numbers are wounded. At this feast, likewise, schoolmasters, by distributing eedeean (p. 49) among their scholars, exact presents of money from the childrens' parents, in the manner de- scribed under the head of akhree char shoomha (p. 232). • That is, it may either be observed or not. Its observance is not meritorious, and vice versd. t There are more fire-works let off at this feast than at any other, and presents to one another on this day invariably consist of fire-works. Vide p. 37. Sect. 1. RUMZAN FAST: Dth MONTH. 255 CHAPTER XXIII. Concerning 1st. The Rumznn ka Eoza (or Fust) ; 2d. The Turawceh Prayers; 3d. ^y-tai/-kafhyehna; Aih.. Lylut-ool-qudur''s Shuh-hay- daree, observed in the ninth month, Rumzan. Sect. 1. — The Ruinzan Fast.'^ The appointed time for breaking fast (suhur or suhur- gahee, as this meal is termed during the Mohummudan Lent) is from 2 to 4 a. m., beginning with the morning that succeeds the evening when the Rumxan new moon becomes visible. From the above period until sun-set it is unlawful to eat, drink, or have connubial intercourse.f In this manner they fast every day during this month, and continue day and night engaged in the contemplation of the Deity .:^ Tl!e blessings attendant on the observance of this fast, with further particulars respecting it, will be found in Chap. xii. sect. 3. p. 5Q. * It was in the sacred month, Rumzan, that the sacred Qoo'an descended from heaven. It is the divine command, that both the commencing and the breaking of fast daily should be preceded by tlie performance of neeut, or vowing to that effect. t In the evening, before the Mup-ib (page 55) prayer season they breakfast ; this meal is termed Iftar. X " There are some few who are exempt from the actual necessity " of fasting during Rumzmi ; the sick, the aged, women giving nou- " rishment to infants, and those in expectation of adding to the mem- " bers of the family, and very young children : these are all com- " manded not to fast. There is a latitude granted to travellers also ; " but many a weary pilgrim, whose heart is bent heavenward, will be " found taking his rank among the Rozadars of the time, without " deeming he has any merit in refraining from the privileges his code " has conferred upon him. Such men will fast whilst their strength " permits them to pursue their way."— Mrs. Meer's Observations, vol. i. page 190, 256 TURAWEEH PRAYERS. Chap.XXIII. Sect. 2. — The Turaweeh Prayers. These consist of twenty rukat prayers, which it is the Prophet's command (to his followers) to read aloud in the company of others, with the eemam, after the time of the aysha (p. 55) prayer, and when three rukats of the wajih- ool-wittur prayers (p. 78) are still unrepeated. After the former being concluded, the latter are to be read. For the purpose of reading the turaweeh prayers it is necessary to employ an eeman or hajiz, as they finish them in a few days. When the whole Qoran has been read through, the turaweeh prayers are discontinued. The hafiz, or he who has officiated in reading the turaweeh, is, after the conclusion of the Qoran, rewarded with money or clothes, as may have been previously settled. Some, after the Qoran has been once read through, con- tinue repeating the turaweeh prayers and reading the chap- ters of the Qorati, commencing from the one entitled Alum-e-turkyf or Feel (Elephant, i. e. chap. 105.), or from any succeeding chapter to the end of the book, over and over, until the day before the last of the month. If there be no hajiz, it is necessary to repeat the tura- weeh for thirty days. At the end of every fourth rukat, the eemam with uplifted hands offers supplications to heaven, and all the congregation respond Amen ! and Amen ! The sheeas do not read these prayers, nor even enter the mosque ; and for this reason : that after every four rukats the congregation, as well as the priest, repeat eulogiums in the name of the four companions, which they cannot bear to hear. Every Friday* the congregation assemble in the mosque, * The Mohummudan sabbath. Skct. 2, 3. 9tii MONTH RUMZ AN. 257 and the qaxee, khutecb, or even the motva%un, stands in front of them. When the mowazun is present, he first of all sounds the azax\ (or summons to prayer, p. 75) they then repeat any thing that they may remember or are in the habit of doing ; after which, the khuteeh (priest) reads the khootba (sermon), which contains praises and eulogiums, admonition, and advice; but on the last Friday of the month, they give such a solemn and pathetic discourse on the Rumxan separation called ulweeda, and on the excel- lencies of the night, first in Arabic, and then expound it in Hindee or Persian, that many of the respectable and learned are seriously affected by it, even to tears. The generality of Sheeas observe the night of his ex- cellency Allee; (may God reward him!), and that in a grand style, either on the 21st or 20th of this month. They form a zureeh (tomb) in the shape of a tahoot, and take it out. Beating upon their breasts, they perambulate the streets and bring it home ; and having cooked various kinds of food, they offer fateeha in the name of his excellency Allee, and eat and distribute them. The reason for observing it on these particular days is, that his excellency Allee departed this life on one of them (which is uncertain). The Soonnees likewise, without taking out the zureeh, according to their means, cook victuals and offer fateeha over them. Sect. S. — Jy-tay-kaf byfhna (or to be engaged in constant prayer in the mosque). Most people during the whole month, some for fifteen days, while others merely on the last day or during three days and three nights, remain in a corner of the mosque enclosed by a curtain or skreen, never go out except to obey the calls of nature, or for the legal purifications 258 LYLUT-OOL-QUDUR. Chap. XXIIJ. nms:oo and gosool. They never converse with any one on worldly matters, and never cease reading the Qoran or praising the Almighty. It is highly meritorious to read it in a loud and audible voice. By such actions many have become men of excellence and penetration, and whose words are powerful as a sharp sword.* In the case of those professional men whose pressing avocations afford no leisure, the observance of Ay-tay-kaf for a day and a night is sufficient. The rite of ay-tay-kaf hyl^hna hfurx-keefaeeu^ by which term, in fact, many denominate it ; that is, if one indi- vidual of a town perform it for the whole population, or a single person out of an assembly, this is equivalent to all having observed it. In the same way as at rumzan, when one man out of a town sits gosha nusheen {i. e. in a corner or retired place, engaged in the contemplation of the Deity), it is the same as if all the inhabitants did so ; e. g. if, when one makes a sulam to an assembly, any member of the company rise and return it, every one's "neck" is thereby equally relieved from the obligation. Sect. 4. — The Lylut-ool-qudur {night of power). This has been decided by learned men, both in Arabia and UJjitm, to be, agreeably to the Qoran, the twenty- seventh night of the month Rumzan. On this date they sit up all night, burning frankincense- pastiles, repeating miflen,f reciting the praises of the Al- mighty, reading the Qoran, and proclaiming the azanl (vide p. 77). On those who remain awake all that night, the angels • Whose blessings or curses take effect. t PI. of 7iujil — particular prayers. Vide p. 7S, and Glossary. I They proclaim the azan (or summons to prayer), every now and then during the night. Sect. 4. 9th IVfONTH RUMZAN. 359 from heaven continue showering clown every hour the peace and blessing of God, even until sunrise next morning. The excellencies of that night are innumerable.* Among the people of the faith (Moosulmans) there are two things, which are not known to any but prophets ; viz. 1st. Lylut-ool-qudur, a night on which the whole vegetable creation bow in humble adoration to the Almighty, and the waters of the ocean become sweet ; and that, all in an instant of time. 2d. Ism-e-axzitn (the great attribute). It is an attribute possessed of such virtues, that a person endowed with a knowledge of it can effect whatever he pleases. He can kill the living and raise the dead to life; and he can instantly transport himself wherever he pleases. The Gyr Muhdee (p. 14) erect, each in his own district of the town, a Jummaut-khana (meeting-house), where on the night of Lylut-ool-qudiir they assemble, read dogana (two rukat) prayers in the name of Muhdee, after which they call out three times these words : " Allah-illah-unna Mohummud Nuheena a I Qpran wul Muhdee amunna wo sidqunna ,•" i. e. " God is almighty, Mohummud is our pro- phet, and the Qoraw and Muhdee are just and true;"" and conclude by saying, " Eemam Muhdee has come and is gone ; whoever disbelieves this is an infidel." On hearing which the soonnees become so enraged, that they first get boys to pelt them with stones as if in sport, and then attack them with swords. The adversaries, on the other hand, considering it martyrdom to die on such a night, stand up in self-defence at the risk of their lives. For the above * What is included in this section under the head of Lyhit-ool qudur^s Shuh-baydaree, would seem to have been confounded by Mrs. Meer with Shub-e-Burat, treated of in the preceding- chapter, and observed in the preceding month. — Vide Mrs. M. H. All's Obs. vol. i. p. 303. 2(J0 GYR-MUHDEE. Chap. XXIII. reason this inveterate hatred continues to exist between these two classes of people to this very clay, and numbers of lives are in consequence annually sacrificed. The author has himself been present at two or three of these bloody battles, but has never seen the Gyr Muhdees come off conquerors. He has also remarked, in confirmation of a common report, that their dead invariably fall on their faces. When people bring this circumstance to their notice, saying, that their falling in that position arises from their unbelief, they reply, " Not so : our corpses are in the act " of sijdah (or prostration in devotion)," The real origin of their enmity is this : The Soonnees and Sheeas expect the coming of Eemam IVIuhdee,* while the Gyr Muhdees consider Syed Mohummud of Jeoo72pooree ( Jeypoor ?) to have been Muhdee, and assert that he has been on earth, and is departed, and will never return ; and they venerate Muhdee as highly as they do the Prophet (the peace ! &c.), and say, whoever denies him is undoubtedly destined for hell. On that account they are called by others Gyr Muhdee (without 3Iuhdee), while they name themselves real Muhdee-walay, or Daeeray-walay ,--f- and denominate others by the appellations kafir (infidel) or Dustugeer- walay : by the latter, because they themselves place no faith in Peer-e-Dustugeer (p 237). The generality of Gyr Muhdees (Note, p. 14), are of the Putfhan tribe ; but their number is so small in comparison to the Soo- nees and Sheeas, that this adage is quite applicable to them : " as salt in wheat flour." j • Eemam Muhdee, the twelfth and last Eemam, INlolmmmud sur- named Muhdee; i.e. the director and leader, whom the Persians be- lieve to be still alive, and who, according to their belief, will appear again with Elias the prophet on the second coming of Jesus Christ. t The name of the circular wall which they erect on this occasion. X Alluding to the small quantity of salt which is mixed with a large proportion XXTV. RUMZAN FEAST, 10th iNfONTU. 261 CHAPTER XXIV. Concerning- Eed-ool-Jitr, or Rumzan kee Ecd, held on the 1st day of the tenth month, SJmwal. The Eed-ool-Jitr (or feasts of alms), called also the feast of Rum%an, is observed on the first day of the month Shuwal.^ This month is likewise termed Doodh-ka-3Iu- heena, Khalee Muheena^ and Eed-kay-Muheena, or the feast month. It is called Doodh-ka-Muheena (the milk month) by the lower orders, from the circumstance of their preparing sayweean (vermicelli) boiled in milk on this occa- sion ; and Khalee Muheena (or the vacant month) for this reason, that it is the only month in which no feast takes place. -f- On this day, before the feast-prayers, all Moosulmans, of both sexes and all ages, bathe, apply soorma to their eyes, wear new clothes, and perfume themselves. But previous to going to the eed-gah\ to prayers, it is first necessary to distribute the sudqa^ alias Jih' (p. 57) in alms amongst fuqeers or the poor. It consists of two seers and a half of wheat, dates, grapes, or any grain commonly used for food proportion of flour in preparing the vvheaten cakes, whit-h constitutes the chief food of the Putfltans. * This feast forms the conclusion of the fast kept during- the pre- ceding month. t The one just detailed being- considered as belonging to the pre- ceding month Rumzan, hence denominated the Rumzan kee eed or the Rumzan feast, it being the breaking up of the Mohummudan Lent, and consequently attached to it. + Eed-gah, a place of feast; or Niimaz-gah, a place of prayer; from Eed, feast ; numaz, prayer ; and gah, a place. § 'S'mc?5'«, alms, propitiatory offerings. Vide Glossary. 262 RUMZAN FEAST. Chap. in the country, or the value in coin : they may then go to prayers. In general the people conduct the qa%ee from his house to the numaz-gah^ and bring him back again in great pomp and state, accompanied by haja hujimtur ; and the people of every quarter of the town also assemble and pro- ceed thither, and return home in the same manner. On their return, their mothers, sisters, &c. take some water coloured red or yellow, and while still outside of the door wave it over their heads and throw it away ; in order that, should any malignant eye have fallen upon them, or should they have trampled upon any thing unpropitious, the effect may be averted. This ceremony, however, many dispense with. While proceeding from their houses to the eed-goh, they repeat, or should repeat, softly all the way the tukbeer (or creed) viz. allah-ho-akbur, allah-ho-akbur, la-illah-ha Illaylah, allah-ho-akbur, allah-ho-akbur, wid lillahhoo ul humd; (p. 81) i. e. " God is great, God is great, there is " no other God save the one true God ; God is great, God " is great, and praise be to God."" Should those who keep the fast neglect to give the Jittra, their fast, turaiceeh, ay-tay-kaf, and prayers, will be kept suspended in the air midway between earth and heaven. The khuteeb (priest), after repeating two rukat prayers, alias shookreea, ascends to the second or middle step* of the • The Soonnees have three, the Sheeas four steps to their mimbur or pulpit, in the centre of the wall which constitutes the Eed-gah, or a place of assembly. It is said, that the Prophet used to stand on the uppermost step; his successor, Aba Bukur, on the second; and Oomr, his successor, on the third or lowermost; but Oosman his successor, remarking that at this rate they would reach the bottom of the earth, discontinued the practice of descending one step at each succession, and fixed upon the second, or middle step, as the established one for standing upon, in reading the khootba or sermon. XXIV. 10th month SIIUVVAL. 0(J3 mimbur, and the congregation being seated, lie reads the khootha ; i. e. offers glory to God, praises the Prophets, and passes eulogiums on his companions. He then descends to the lowermost step, recounts the many virtues of the king, and offers up supplications on behalf of him. Tlie king is he whose coin is current in the realm, and in whose name prayers are offered up after the khootha is read at the mosques and at feasts.* Should a nuW'Wah (nabob), as the king's representative, be present, he makes the khuteeh, at the time of reading the khootha, a present of a khilaut ; or some opulent native of the town, or the liberal-minded among soobah-dais-f and jtimadarsl spread a piece of muslin over him as a present. Some throw gold and silver flowers over the qazee's head, and which his servants or relatives pick up for him. After that, the khuteeh again ascends to the middle step and offers moonajat ; i.e. supplicates heaven for the pros- perity of their religion and for the remission of the sins of all Moosulmans, for the safety of pilgrims and travellers, for the recovery of the sick, for increase of rain, for abun- dance of corn, for preservation from misfortunes, for free- dom from debt. He then descends from the pulpit, sits on a jae-numaz (p. 78, 119), and offers up supplications in behalf of all people ; the congregation at the end of each sentence (or prayer) say ameen (amen). On the conclusion of the moonajat, the whole congregation rising up, call out the word " deen'''' (religion), and fire off' guns and muskets. • At pi-esent (1832) it is in the name of the king- of Dehli ; but in the author's opinion erroneously, as it should be in the name of the Honourable East-India Company. t SoobaJi-dar (holder of provinces ;) but now applied to the first rank in the native army of the Honourable East-India Company. X Jumadar (properly Zumcendar or land-holder), to the second rank. 264 RUMZAN FEAST. Chap. Then friends mutually embracing, and strangers shaking hands, congratulate one another by wishing each other " good health" on the occasion of the feast ; and, repeating the durood (or blessing), they perform dustbosee, or shake (lit. kiss) hands with the qazee. At such times there is a large concourse of fuqeers and beggars assembled, who crave charity ; when, those who can afford it, dispense among them cowries, pice, or'quarter, half, or rupee pieces. Should people at that time not have had an opportunity of meeting with any of their relatives or friends, or with any men of rank, they proceed to their houses, to pay them visits, when the latter offer the visitors pan-sooparee, and sometimes also apply sundul to their necks and uttur to their clothes, and even entertain them with something in the way of food. The same ceremonies are observed at the buqr-eed (vide p. 266). The above prayers are to be read between 7 or 8 a. m. and noon, and not to be deferred till after that time. On this day, previous to going to hear the khootba read, they prepare sayweeaw, antl cook it with ghee, milk, sugar, almonds, dates, dried cocoa-nuts sliced, poppy-seed, chee- rowiijee and moonuqa ; and having offered fateeha over it in the name of the Prophet (the peace ! &c.), they, either then, or after their return from hearing the khootba, send off a portion of it to all their friends, distribute some among the poor, and partake of it themselves. Some people send to their relatives and friends more or less, according to their means, of the different ingredients of which it is composed, uncooked. At this feast, also, schoolmasters (as related before, p. 49) distribute eedeean (holiday gifts) among their scholars on the day preceding, and receive presents. XXV. BUNDA NUWAZ, 11th MONTH. 2G^ CHAPTER XXV. Concerning' Btmda Nrnvaz's Churagnn (or lamps, i. e. illuminations), observed on the 1 6th day of the eleventh mouth, Zecqaeda ; also called Bunda-nuwaz'^ month. His holiness Bunda Nuwaz, surnamed Gaysoo duraz, or " the long-ringletted," (may God sanctify his sepulchre !) was a great wullee. He observed in one of his religious reveries, that in the event of people being unable, for sub- stantial reasons, to undertake the pilgrimage to Mecca, their visiting his mausoleum, once in their lives, would be attended with the same benefit as performing the pilgrimage. His blessed shrine is at Gool-burgah* (Calburgah). There, on the 16th of the month, in the day-time, they perform his sundul, and on the night following the 17th day {i.e. the 18th night of the Mohummudans), they observe his oors with the same splendour and state as that of his excellency Qachr Wullee is observed at Nagore-Nagputtun (p. 24^) ; nay, if any thing, with greater splendour. In other countries, however, it is on the 15th and 16th that they have illuminations in his name, cook maleeda or polaoo, offer fateeha over them, send some to their relatives, partake themselves of it, and distribute to others. On the night of the 16th, {i. e. the 17th night of the Moosulmans,) some people pour ghee into sixteen lamps previously prepared of silver or paste, and having therein lighted wicks, place them on maleeda and offer fateeha over them, as described at p. 238. • Gool-burgah, or a place of roses; i'rom goolburg, rose-petals, and fffik, a place. 2G6 BUQR-EKD; OR SACRIFICE. CiiAr. CHAPTER XXVI. Concerning' the Buqr-eed (qoorbanee, or sacrifice) ; alias Ecd-ool-zoha ; its Arfa and Eed (or feast), held on the 9th day of the twelfth month, Buqr-eed. On the day or evening of the 9th of the month Zil- Imjja or Buqr-eed, they cook polaoo, hiilwa, and chitpa- teean, and perform arfa, in the same way as the shaban, alias shuh-e-hurat arfa, was observed and described at p. 252 ; such as offering fateeha in the names of de- ceased ancestors ; and on that day some even keeping fast ; a fast called nuhur, which continues for one and a quarter watch (i e. till within a quarter of ten a.m.). On the morning of the 10th they proceed to the eed-gah to prayers, repeating the tukbeer aloud all the way from their houses to the eed-gah, in the same manner as they did at the Eed-e-Rumzan (or Eed-ool-Jitr, p. 261).* Among the opulent, each person, after prayers, sacrifices a sheep-}- (carried thither on purpose) in the name of God ; or seven individuals, men women and children conjointly, sacrifice a cow or a camel,! (p. 67) for those who offer such sacrifices will be carried by tliese animals as quickly as • Kings, princes, or Nmv-wahs proceed to the Eedgah in great pomp and state. A very interesting and accurate account of processions on these occasions is given by Mrs. M. H. AH, vol. i. p. 263. t This feast is held in commemoration of Abraham's intending to sacrifice his son Ismaeel, agreeably to the Mohummudans, and not Is-haq (Isaac). X The reason for sacrificing the camel, &c. (according to Mrs. Meer), is that such animals will be in readiness to assist those who offer them, on their passage over the Pookirat, to eternity. Vol. i. p. 140. XX\n. 9th day of the 12Tn MONTH. 267 a horse goes, or as lightning, over the Pool-sirat.* This does not include poor people, because they are not Sahib-e- nissab (p. 58). Other particulars relative to the sacrifice, having already been detailed under the head of Pilgrimage (p. 60), Tttr- weea (p. 65), and Qoorbanee (p. 67), I have here treated the subject concisely. Moreover, after e\ery fur z prayer, from the morning of Arfa (the 9th) until the season of the iissiir (or afternoon- prayer, p. 55) on the 13th of the month, they are to repeat once the iukbeerf-e-tushreek (p. 69). After prayers they prepare kubab of the meat sacrificed as above, and rotee ; and each one at his own house having had fateeha offered over them, in the name of his holiness Ibraheem and Ismaeel, and having distributed them to people, they breakfast. Some fast till after the khootba, when having prepared seekli-rotee,\ they oifer fateeha over it, and eat. Many cook various delicious dainties on the occasion and distribute them. Some, who possess the means, send to each relative or friend, according to their rank, one, two, or more sheep ; while others again send one or two fore or hind quarters, or distribute only some portions of it. The flesh of the animal so sacrificed is divided into three portions ; one is for the use of the sacrificer himself; a second is given in alms to the poor and indigent ; the third is bestowed among relatives and friends (p. 67). As at the Eed-e-Rumzan (p. 264), so at this, school- • Pool-sirat, the bridge over the eternal fire, across which the Moo- sulmans believe they must pass into j)aradise. t Page 262. X Seekli properly means a skewer ; but here signifies meat trussed on skewers broiled, and served up with roteo or bread. 268 BUQR-EED; OR SACRIFICE. Chap. masters distribute eedeeau (p. 49) among their scholars, and procure in return eedeeana (holiday presents). Among Moosulmans, the eed-ool-fitr and eed-ool-Zoha (or Buqr-eed) are two grand eeds (festivals). On these occasions, both the learned and illiterate resort to the eed- gah, considering them real feasts. Independently of these, however, there are others ; such as the Ashoora, Akhree- char-shoomba, Shub-e-burat, &c. which properly are not feasts, but are observed as such ; consequently, with the exception of the two former, all that has been related, as occurring in the other months of the year, are nothing more than fateeha offered in the names of eminent saints, and cannot be comprehended under the denomination of eeds or feasts. In many towns and villages there are the shrines {chillas or astanas, as they are called) of celebrated saints ; where the inhabitants of the place, annually, in different months of the year, perform, according to their convenience, sundul, oors, and fateeha, in their names. For example, at Hydra- bad, in the name of his holiness Mowla Allee, they perform his sundul on the 16th, and his churagan (or oors) on the 17th of the month Ritjub, and that on a hill named after him, about five miles to the north-east of the cantonment of Secunderabad and about three or four coss (six or eight miles) from the city of Hydrabad. The noise and bustle, which take place there on that occasion, can only be con- ceived by an eye-witness. It continues during the above two days in all its grandeur, but people are busily occupied about it,* a day or two before and after. Nay, there is • Erecting booths wliere all sorts of things, eatables, drinkables, &c. are sold, decorating houses (some of the latter with European articles of furniture), from the terraces, windows, and verandahs of which, a line view is obtained on the festival days, of the scene below, where XXVII. vows AND OBLATIONS. 2G9 more fun and sport going on at this than even at the ashoora.* On the 18th clay of this month another feast is cele- brated, and that solely by the Sheeahs or Emameinsy called Gudeer jl^i^ (alluded to at p. 10). It is described in the Bara Masa as being a great solemnity, which tlie soul rejoices to reflect upon, the happy mention of which, is listened to with delight. All use but one language (the author observes) in extolling the excellencies of this feast, which is in commemoration of the express declaration, made on that day by Mohummud, agreeably to the command of God, that AUee, the commander of the faithful and the king of saints, was to be his successor. This message was delivered at a place called Gudeer Khoom^ a halting station for karwans (caravans), where there are a number of con- stantly running streams, situated half-way between Mecca and Medina. It is from the name of this place, that the feast has derived its appellation. It is moreover said, that whoever observes this feast will be entitled to place his foot in the kingdom of heaven. CHAPTER XXVII. Concerning- Nuzur-o-Nynz, or Vows and Oblations. There are various kinds and descriptions of vows and oblations, or dedications. Men and women, Sheeahs and Soonnees, to the extent where an innumerable crowd of men, women, children, elephants beautifully caparisoned, horses, &c. passing and repassing, present a motley appearance. • i.e. Mohurrum, q. v. p. 172. 270 NUZUR-O-NYAZ; Chap. of each one's belief in these tilings, vow, that when what they desire shall come to pass, they will, in the name of God, the Prophet, his companions, or some ivullee, present offerings and oblations. For instance, if any should recover from sickness, or find a lost sheep, or obtain employment (service), or be blessed with offspring, or if his foe be ruined or killed, or if his master be pleased with him, or if he obtain promotion, then in the name of each of these, there are certain forms observed, and particular victuals cooked. Of this I shall select a few examples. Nu%ur-Oollah (an offering unto God). This consists in preparing polaoo, qoorma, and rotee, and distributing them among friends and the poor, and giving any sort of grain, a sacrificed sheep, clothes, or ready-money in alms to the indigent. Some women prepare dood'h-payrayf or pindeean, with sugar, milk, and rice, or wheat flour ; others also mulleeda and goolgoollay, offer fateeha over them, and distribute them to all. It is not essentially necessary that fateeha should be offered in the name of God ; it is sufficient to say, at the time of making the vow, that the oblation is in the name of God. It is merely the vulgar who have such faitli in it, that they never dispense with the custom, or eat the food, without first having offered fateeha over it. The above pindeean are called oollah-ruhum kay pindeeax), or only ruhum.^ Some fry flour in ghee, add to it sugar, fruits, kViopra, dates, sliced almonds, and chironjee,f and offer fateeha over them. This is called asan (easy). * i. e. The merciful God's Pindeean ; or " the merciful." t Nut of the chironjia sapida, Roxb. also called Pyal. XXVII. vows AND OBLATIONS. ^71 Many women prepare ruhum (vide above) goolgoollay, mulleeda, and observe rutjugga (nocturnal vigils), sitting vip all night, playing on the d'hol and singing. Some women, at weddings, or at any other time, after their wishes have been realized, prepare pindeean, in the name of Peer Shittab. The manner of doing this is as follows. A sohagin (married) woman, or a widow, is bathed, dressed neatly, and supplied with red twisted thread, on which are formed nine, eleven, or nineteen knots. She is then dispatched to all their relatives and friends for the purpose of begging. On her arrival at the doors of the different houses, she calls out, " I am come to untie the " knots of Peer Shittab." Then the people of the house throw into her lap half a seer or a seer of unboiled rice ; whereupon she unravels one of the knots. When all the knots have been thus undone, and she has begged at the several houses corresponding to the number of knots, and returned home, the mistress of the house, with the rice thus obtained, prepares pindeean, and transmits one to every house where the woman had begged. Or, in the name of Peer-millaoo, they prepare rotee of wheat, or dress maat-kay-hhajee,* and place along with them ^oor, sugar, ghee, or til (gingilie) oil,-f- offer fateeha over them, eat, and distribute them within doors, but never carry them abroad. Some dig an allawa (p. 173), in a corner of the room, over which they wash their hands ; | and having thrown the food, together with the remnants of the meal, into it, they fill it up with earth. • Amaranthus tristis, Lin. t Ol. Sesam. orientale, Lin. X The Indian mode of washing hands differs from the European : they do not dip their hands into the water, but, while an attendant pours water out of an ewer, wash the hands over the basin. 272 NUZUR-0-x\YAZ ; Chap. Or, they fill Peer Deedar's koonday,* with duhee and boiled rice. Or, in the name of Kat Bmva Sahib, they prepare a curry of a cock and rotee, offer fateeha over them, and distribute. Some women preserve choontees -|- (p. 32), from one to five in number, on their children's heads, and consecrate them in the name of some celebrated wullee, saying, " I " dedicate this to so and so ; and when the child has at- " tained such an age (specifying it), I shall prepare polaoo, " &c., offer fateeha, and have the choontees shaved by the " barber.'' Again, some in the Dukk'hin (or south, erroneously written Deccan), after their wishes have been fulfilled, float juhaz (mimic ships), as has already been described under the head of huldee, in the third section of the chapter treating on " Marriage." Or, they merely take one, two, or three lamps made of paste or earth, light them with thread-wicks in ghee, put them on an earthen or brass plate, with cowries in them, more or less according to their means, and carry them to the sea-beach, or to the margin of any river, spring, or well, offer fateeha over them, and leave them there. In carrying them thither, shopkeepers as well as travellers put cowries and pice into them. After the fateeha, children scramble for the cowries and pice ; but the brazen dish is brought home by the owner. There are some people who, every Thursday in the year, put a few flowers and some sugar in a dona,X and launch it * An earthen vessel, somewhat in the shape of a flower-pot. t Choontee, the plait or tie of hair behind the head. X Dona, a leaf folded up so as to hold a parcel of 6fYt'/- leaves, flowers, food, or any other thing. XXVII. vows AND OBLATIONS. 273 on the water, in the name of Khoaja-khizur, and at times throw a number of kowries into the water. I understand that, in Bengal, it is usual, on any Thurs- day (but among the rich generally on the last one) of the Beng^alee month Bhadon, for both men and women to fast all day in the name of Khoaja-khizur ; and that having made one or tyvo jiihax, alias hayra, or mohur-pnnk''hec, or luchka, of split bamboo frame-work, covered witli coloured paper, ornamented with tinsel, beautifully formed, and ele- gantly lighted up with kiiwn tviil* and decorated with flowers, they burn incense, and carry sheerhirrinj or duleea^ and 7'oteean, or fowl-curries with 7'oteeau, or sweetmeats, sometimes to the amount of twenty rupees' worth ; and playing on tasa-murfa, baja-bujunfur, mcqaray, letting off fire-works in great pomp and state, accompanied by friends and relatives, convey them on men''s shoulders, as they do tnhoots (p. 182), to the brink of the river, where they fix them on floating rafts, made by trussing the trunks of plantain-trees on bamboo skewers. They also take a couple of plates, one containing the food of oblation, the other the paste or silver lamps, lit up -wiXhghee and thread (as a wick), and having had fateeha offered over them by the moolla in the name of Khoaja-khizur, they give to the moolla his fee of a rupee or two for performing the fateeha ,• and having put the above two plates, with some cash, as an offering, into it they set it adrift on the water. Afterwards, grown-up persons as well as boys jump into the water, swim for, and plunder it. Some take the hayras to the middle of the river, and * Kmvn-uml,\\i. the lotus, but here referring to a sort of a shade made v.'ith mica and coloured paper, intended to represent the lotus, within M-liich they burn wax candles. x 274 NUZUR-O-NYAZ, Chap. there set them adrift ; but, previously to so doing, set afloat on the stream hundreds of earthen-plates, one after another, containing lamps. A few of the more wealthy construct the above rafts on a scale sufficiently large to allow hundreds of people to stand on one of them ; and fixing numbers of mohur-'punkliees^ &c. on it, with a great deal of illumina- tion, letting off fire-works, burning blue-lights, and firing off" matchlocks, they float down with the tide in the middle of the river. The whole presents a fine spectacle, and the crowd of spectators enjoy its splendour in a most agreeable manner from the shores. After which, the vowers bring the food home, entertain their friends and relatives with it, and distribute some of it among the people of the house. The poor place on two earthen plates, U\o goochee^ betel- leaves, with ^\e soopareef in each, a little 7>ee^fl/ee sheertiee^ folded up in plantain § leaves, and two lamps with c/hee, together with five, nine, or twenty-one kotvries, or as many gundas\\ of them, and take along with these an empty Iota, and proceed in the evening to the banks of the river ; and there, having lighted up the lamps, they get the fateeha offered in the name of Khoaja-khizur by the moolla (to whom they give the koivries), and float the plates on the water, which the children immediately plunder. People behold the fun, enjoy a laugh, and are dehghted. At last the person who has made the vow fills the lota with water and brine-s it home, and with a mouthful of that water breaks fast, takes his meal, and goes to sleep. After the same fashion they perform other vows: such as, • A goocliee is a bundle, of a hundred betel-leaves. t Sooparee, areca-nuts, or betel-nuts. J Peetalee sheernee. cakes aijaggree or raw sugar. § Musa paradisiaca, T.iu || Four of any thing- is ^ gunda.. XXVTT. VOWS AND OBLATIONS. 275 Lunggiir, detailed under the head of Mohurrum, p. 217 Gendgiihwara 220 Door, Baoolee, Bolaq do. Bmjree 239 Buddliee 242 Kundoree 249 Glioray 250 Koonday • do. And in the same manner, in the name of renowned indi- viduals, they put on their children nu^h-nees, htmslees, tozvqs, ssunjeers, and torras. It is a general custom that when about to undertake a journey, or when a misfortune befalls a person, they tie up a jiice, a quarter, half or one rupee piece, or a cKhuUa,^ in a bit of cloth dyed yellow with turmeric, in the name of Emam Zamin, and wear it tied on to the left upper arm. On reaching their destination in safety, or in getting rid of their affliction, they take it off; and with its value, or adding something to it, they purchase sheernee, or prepare maleeda or some sort of polaoo, and offer fateeha in the name of his holiness.^j* Learned men, exclusive of the nuxur-oollah, nyn%-e-rus~ sool^ fateeha e hu%rut-shah\ and peer-e-dustugeer, perform * Ch^hulla, a thin wii-y metallic ring:. -|- " When any one is going' on a journey, the friends send bands of " silk or riband, in the folds of which are secured silver or gold coins. " These are to bo tied on the arm of the person projecting the journey, " and such offerings are called Emam zaminee, or the Emaiyi's pro- " tection. Should the traveller be distressed on his journey, he ma}', " without blame, make use of any such deposits tied on his arm, but " only in emergencies. None such occurring, he is expected, when " his journey is accomplished in safety, to divide all these offerings of " his friends amongst righteous people. The Sycds may accept these " gifts, such being considered holy, (paak).'''' — Mrs. Meer, vol. i. p. 253. X Huzriit Ska//, a name of Mowla AUee. T 2 276 NUZUR-0-NYAZ, Chap. two or four other vows and oblations; such as tosha,'^ in the name of Shah-Ahmud-Abd-ool-Huq of Rad'holee. They prepare hulwa with equal weights oi ghee, sugar, and flour ; the more devout preparing and eating it themselves, on no account ever giving any of it to smokers or to women. In the name of Su-munnee, alias Shah Shurf Boo Allee Qulundur, and Shah Shurf ood Deen Yeh-eea Moonayree, and Ahmud Khan, and Moobariz Khan, they prepare a dish of food, of one maund\ of qoorma made of meat, one maimdofdiihee, one maund of wheaten mimday or rootecan (i. e. leavened or unleavened bread), oWer fa teeha over them, and distribute them among men and women. They also perform the tosha of the ashah-e-kuhuf ;\ dressing: meat or rofeeon with duhee. Seven brothers, called Aleekha, Muksulimta, Tub-yu-nus, Kushfootut, Udurqut, Yunus, and Yuanus, were very cordial friends together, and the most virtuous among the children of Israel ; and they had also an affectionate dog, named Qut- meera. In the name of these seven, diey take out seven plates full of the above food, offer fateelia over, then eat, and distribute them. They have likewise a separate dish for the dog, which is not placed with the others, but given to some dog to eat. The Sheeahs prepare hazree (breakfast) in the name of his holiness 'Abbas Allee Ullum-burdar, Hosein's step-bro- • Tosha, provision, particularly, of a traveller, or that which is carried with the funeral of a deceased person, to support him duriii<> his journey to the other world. Jlaticnm. t A imui or maund, equal to forty seers or eighty lbs. X Ashnh-e kuhitf, or the companions of the cave; i.e. the seven sleepers. This is founded on u legend of seven young- Christians of Ephesus, who fled, as they say, from the persecution of the emperor Decius, and slept in a cave, accompanied only by their do'«. II Oogal, that which is spit out after chewiiig bcklAQ'di. XXVII. vows AND OBLATIONS. 279 peats the ceremony with redoubled credulity. The case is similar in other affairs. Sensible and learned people have no faith in Sheikh S'ud- doo, but consider him in the light of a devil. His tomb, or rather the spot marked out where he disappeared, is at Amrohee, where there is always a great deal of noise and bustle.* Besides these there are other objects of superstition ; such as malignant spirits, fairies, Ntirseea,f Mata,f &c. in which many believe. May God blacken the faces]: of such people. Some, to obtain the accomplishment of their wishes, peti- tion his majesty Seekundur (Alexander tlie Great), vowing that should their desire be gratified they will offer up horses in his name. Accordingly, when their wishes are realized, tliey cause small burnt earthen-horses with riders on them to be made, and having had fateeha offered in his highness's name, they convey them in great pomp and state to the spot fixed on for his astana, and place them there ; and at such places hundreds of such horses lie in heaps. Some, after making small horses, place them in front of their houses, or set them up over their doors. Many, among Hindoos as well as Moosulmans, have ♦ " The ignorant part of the population of Hindoostaii," Mrs. M. H. Ali observes, "hold a superstitious belief in the occasional visi- " tations of the spirit of Sheikh Suddoo. It is very common to hear " the vulgar people say, if any one of their friends is afflicted with " melancholy, hypochondria, &c. : ' Ay, it is the spirit of Sheikh " Suddoo has possessed him.' In such cases the spirit is dislodged " from the afflicted person by sweetmeats, to be distributed among " the poor ; to which is added, if possible, the sacrifice of a black " goat." For further particulars of the history of Sheikh Suddoo, vide Mrs. M. II. All's " Observations on the Mussulmans of India," vol. ii. p. 324. t Hindoo deities. X That is, send them to hell ; for the moment thev get tliere, their faces are supposed to get black by being scorched iu the iirc. 280 NUZUR-O-NYAZ. Chap. great veneration for the above celebrated character ; and I have observed, in some places, Hindoos offer horses in the above way in the name of some of their deities ; consequently it cannot be discovered without enquiry whether such places are astanas or idol temples. Independently of these, there are innumerable other saints, at whose shrines oblations are offered ; and that usually at their oorses ; at many of them by Hindoos as well as Moosul- mans. I shall name a few of those most generally known, e.g. Sooltan Sarwar, at Baloutch, four coss from IVfoultan. Shah Shums-ood-Deen-Dariai, at Depaldal in Lahore. Qoottoob Sahib, or Qoottoob-ood-Deen, near Dehli. Sheikh Buha-ood-Deen, Zakaria (or Zukhmee; vide Mooltan Ham. Gaz.) at Cotcaror in Moultan. Furreed-ood-Deen (surnamed Shukurgunj), at Ghana- wal near Moultan. Shah Nizzam-ood-Deen Owleea, at Dehli. Kubeer punthee, or Nanuk punthee, at Ruttunpore in Oude. Baba Lai, at Dhianpoor in Lahore. Shah Dola, at Sealkote in Lahore. Syed Shah Zouhour, at Allahabad. Sheikh Mohummud Ali Hazin Gillanee, at Benares in Allahabad. Hosein Abdaul, or Baba Wullee, in a valley called Ho- sein Abdaul, in Lahore. Peer Julal, near Lucknow, in Oude. Syed Zein ool Abay Deen, at Rowza, in Aurangabad. Shah Arzanee, at Patna, in Bahar. Shah Lohaunee, at Monghir, in Bahar. Nekmundun, at Bhowanipoor, in Bengal. Asoph-ood-Dowlah, at Lucknow, in Oude. Shah Selim Chishtee, at Futtipoor Sikra, in Agra. XXVIII. TUREEQUT, (PATH TO HEAVEN.) 281 Hafiz, at Shiraz, in Persia. Mowluwee Meer Askaree, at Juanpoor. Kureem-ood-Deen. Zain Shah, &c. In the Duk'hun: Huzrut Baba Fuqr-ood-Deen Gunj-ool-Israr, at Pil- goonda, in Mysore. Chundur Buddun, and Mohy Yeear, at Cuddry Caticul, in Canara. Tubur-e-Allum, or Nuthur Wullee, at Trichinopoly. Syed Abd-ool-Qadir, at Oodgeer. Hajee Ruhmut Oollah, at llumtabad. Baba Boodun, or Hyat-ool-Buhur, on Baba Boodun's Mountains, (S.E. of Nuggur or Bednore), in Beejapoor. Malik Ryhan Sahib, at (Burra) Serah, in Mysore. Sheikh Furreed, at Gooty in the ceded districts. Seekundur Padshah, at Madura, in S. Carnatic. Karwa Owleea at Tripetty in the Carnatic. Hydur Wullee, at Muroodga. Tippoo Padshah, at Arcot, in the Carnatic, &c. &c. CHAPTER XXVIII. Concerning' Tureequt, or the Path {i. e. to Heaven). It comprises three sections ; viz. 1st. The hecoming a Moorecd (disciple) ; -d. The manner of makinf^f a Fuqccr (devotee), and the investiture of the Kheelajut (deputyship) ; 3d. The austerities requisite to be practised in order to become a JVnllee (saint). Sect. 1. The becoming a Mooreed, or Disciple. The custom of making Mooreeds had its origin with our ancestors. The becoming one is also termed TuUjeen or Byat. For this purpose, there are sages or Mushaekhs, 282 MAKING A MOOREED, Chap. XXVIII. who are great votaries, virtuous, sensible and learned, and whose office it is to do it. When a man or woman wishes to become a Mooreed, he goes to one of the sages belonging to the household of the particular peer (saint), in whose silsilla (family descent) he himself has established his belief, or invites him and other friends and I'elations to his own house, and there, should Providence have blessed him with the means, he entertains them with jjolaoo, &c. Either before or after dinner, in the presence of the assembly, or in a closet, the Moorshud, after performing wuzoo, with his face turned towards the East, seats the can- didate for the moor eedship before him, with his face tov.ards him,* or, as with some, facing any way. Then he takes hold of the right hand of the Mooreed with his (their thumbs touching one another, some\that after the manner of shaking hands), and keeps them together. If it be a female, and one in the habit of going about openly, she takes hold of one extremity of a handkerchief or piitka^ and he the other, while he is making her a moreed ; but if she be one who is veiled from public observation, she sits concealed behind a skreen or curtain (and that because the peer is one of the excluded, that is not a relative, although he be a Moorshud^, and she thus lays hold of the hand- kerchief or putka as above, and becomes a disciple. They deposit near them, for the Moorshud, according to their means, a suit of clothes, a khiluut, some ready-money, d''han-kay klieeleeaw, butasha, sheernee, sundiil, ornaments or garlands made of flowers, and lighted benjamin-pastiles. First of all he directs the discij^le to repeat the Usiugfar (or deprecation), and the five kulmay (or creeds), besides * So that the disciple may look towards the \\*est or the qibla. Sfif T. 1. OR DISCIPLE some other supplications ; after which the 3Iooreed says to his peer, " Whatever sins I have intentionally, or unin- " tentionally committed, I do now, this instant, repent of, " and I promise sincerely, before my peer, and in the " presence of God and his Messenger, never to commit " them again." Then the Moorshud sums up to him the names of all his peers contained in the SJmjra,* which goes back as far as the time of the Prophet (the peace ! &c.); and enquires, " Do you consent to acknowledge these " peers f Some 'peers, naming merely their own Moorshud, ask, " As I have accepted him, do you accept me as your " moorshud f The disciple replies, in either case, " I " do."" When he has repeated all their names, he lets go the disciple's hand, takes a cup of shurhut, offers certain supplications over it, and, having blown upon it, and taken two or three mouthfuls of it himself, hands it to his dis- ciple, who instantly rises from his seat, and drinks the whole off" with the utmost reverence. Some Moorshuds make them also read two rukat prayers of Shoohreea (thanksgiving). After this, such money, &c. as was in- tended for the Moorshud is presented to him. The can- didate, after having been made a Mooreed, makes qudum- boseef to the 31oorshud and sulam to all present, who return the sulam, adding, " Be thou blessed." Next day or the day after, the Moorshud furnishes his disciple with a copy of the Shujra, in order that he may remember them. Some foolish and ignorant people consider these Shujras as most sacred, and even venerate them more than the Qoran: • Shujra (vulgo. Shijra). A list of saints or holy predecessors, in the form of a genealogical ti'ee given to disciples, t Vide Sulam, Gloss. 084 MAKING A FUQEER, CiiAP. XXVIIl. nay, tliey make amulets of tliem, and wear them round their arms and necks ; and when they die are buried with these placed on their breasts. The Moorshud then reveals to the disciple, in a whisper, (lit. breast to breast, hand in hand, and ear to ear), all the secret mysteries of godliness. They esteem moorshiids as their own fathers, and people in the world are said to have four fathers : as stated before, when treating of the Qoran kee Huddeea, p. 48. Sect. 2. The manner of making a Fuqeer {Devotee^ ; the consideration of the four Peers (Saints,) and four- teen khan-waday {Households), from which Fuqcers in general have descended; together with other varieties of Fuqeei's, as also of Mushaekhs ; and the investiture with the Kheelafut {Deputyship). When a moorshud is about to make any one a fuqeer, either in his own silsilla (race) or in any other in which he has the authority so to do, the candidate, according to his means, prepares polaoo, birreeanee, or qnleea, and 7idn, and gives a mayla."^ On this occasion about forty or fifty fuqeers, more or less, of various tribes, together Avith their friends and beggars, are assembled by invitation, and the fuqeer whose office it is to bear the messages of invitation is named Iznee. At the time of making one a fuqeer they have flowers, sundul, sheernee, ganja, hhung, sooklia, goo- rakoo, all })rcsent. The moorshud first of all gets the can- didate's four ahroos, viz. the hair of his beard, of his mus- tachios, of his eyebrows, and of the rest of the body, re- moved ; or instead of shaving these, tliey clip a few (lit. * Mayla, literally sigiiilies u fair, but is a term also applied to enter- tainments given iofuqecrs. Sect. 2. OR DEVOTEE. 285 five or seven) hairs off each part witli a pair of scissors. During the operation of shaving off the hair and paring tlie nails, &c. there are certain sentences of the Qoran, or sup- plications in Arahic Avhich the moorshud repeats. Then, after having had i\\e fiiqeer bathed, he makes him stand or sit before him, and repeat the dxeJinlma y-eShiireeuf ; vi^. 1st. Kulma-e-ty-ub ; 2d Knlma-e-shnhadut ; 3d. Kulma- e-tiimjeed', 4th. Kiilma-e-toic-heed ; 5th. Kulma-e-rud-e- koofoor ; and the common tistugfar, as well as ten other kulmay (creeds) current amowg^ fuqeers. Having then imparted to him such admonition and advice as he deems necessary, he repeats again the names of all his moorshuds to him ; and asks, " Have you consented to " acknowledge me and all these T'' The other replies, " I " have.'' When he has made him repeat this three times, he, either with his own hands places a taj (cap) on his head, or gets another to do it ; he then ties a small cloth tui'ban of eight or ten cubits'' length around it, puts a kufnee or alfa, tusbeeh-an, kiintha, and sylee round his neck, a leather tusma, a limgote, or loong^ and kummurhund about his waist, suspends a small circular piece of white mother- of-pearl called da/ to his foot, and hands to him a clihurree- romal* and a kuch-kole, alias kishtee,f &c. He then gives him some of his own jhoofha (contaminated) shurbut to drink. On putting on each article, he repeats certain sen- tences of the Q&ran or some Arabic supplications. When the fuqeer is completely decked out in his new garb, the 2)eer gives him a new name ; such as Bismilla-shah, Umr- • Chlmrree-ro7nnl, i.e a chliurrce or twif? of a tree, (p. 295) with a romal or handkerchief wound round the upper end of it. t A beggar's wallet, which consists generally of the shell of tlic double sea cocoa-nut, (cocos maldivica, Willd; Lodoicea scchellaruni, Lab.) 286 MAKING A FUQEER, Chap. XXVITI. oollali-shah, Hussun-oollah-shah, Lutteef-shah, or Goolzar- sliah, &c. In short, in every instance they have the word shah (king) affixed to their names ; as much as to signify, that he is lord over his own will and has renounced the world. Then all the fuqeers call out, "he is made ! he is " made !"" and the man ever after goes under his new name. Then the moorshud makes him direct his face towards the qibla and perform sijdah (prostration) to God. After which, instead of uttering the usual salutation zis sulci m-oon-aly- koojn, he, adopting the fuqeers'' technical mode of expres- sion, says to the moorshud and all the members of the assembly, " Eshq-Allah, wo Moorshud-Allah,''''* or, " Eshq- " Allah jumma fooqra Allah ;"f to which the moorshud and others, instead of replying " wo-ally-Jwomoos-sulam,^' as other people would do, answer, " sudara eshq, jummal " Allah!'''X These various ceremonies observed hy fuqeers, such as reading certain sentences of the Qoran, wearing alfa, kunfha, &c., are not consonant either to the shurra, the word of God, or the traditional sayings of the Prophet. They have notwithstanding gained ground, like many other customs which have been corrupted, in Hindoostan. At the conclusion of this the moorshud gives to the fuqeer the following precepts ; vix. 1st. what stands, do not touch ; what lies down, do not move ; (meaning, do not steal). 2d. Let your tongue observe truth ; (or, do not lie). 3d. Keep your limggotee on tight; {i.e. commit no adultery). 4th. Treasure these vip in your mind, child. Beware. Exert yourself ; gain your livelihood by begging or work- ing, it matters not which ; but eat things lawful. * To the elect of God, and the spiritual guide to God. t To the favourites of God, to all \.\\^ fuqeers of God. X Be always beloved, thou beauty of God. Sect 2. OR DEVOTEE. gg? Then they distribute food among the fuqeers, giving each such share as he is entitled to.^' When all this is done, the above individual is constituted a real fuqeer ; and no one reproaches him thereafter, for associating with fuqeers. It is a rule with fuqeers, whether tliey do or do not per- form prayers at the appointed seasons, that tliey must repeat something or other on their beds, and make sijdah to the deity. This, in their phraseology, is called histurray hay asknan ruh-na {i. e. being friends with one's bed). When they have occasion to sulam to any one, they say, " Allah " Allah hy hurray, haboo ! khoosh ru-Jio f^ or " saeea " Allee ivo niibbee ha nihay."\ In like manner, Avhen people of the world salute a /wgeer, they say, '•'' bundngee " hy shah sahib,'''' or " suUmi hy shah sahib,'''' (i. e. I salute you master sire !); because, in hecommg fuqeers, they rise in dignity. All fuqeers have originated from char jjeer (or four spi- ritual guides) ; and chowda khan-waday (or fourteen house- holds); and the following is the connexion. The 1st. jieer was Huzrut Moortooza Allee; he invested with the kheelafut (deputy ship) the 2d. peer Khoaja Hussun Busree ; he con- stituted his deputies, the 3d. peer Khoaja Hubeeb Ajmee, and the 4th. peer Abd-ool- Wahid bin Zyd Koofee. From the third peer have descended nine households, vi%. 1st. Hubeebeeaw, from Hubeeb Ajmee; 2d. Tyfooreea^i, from Baeezeed Bostaniee, surnamed Tyfoor ; 3d. Kur- • Alluding- to the custom among them of giving- a double portion to moorshuds, khulee/as and Mukandar (or who are resident; i.e. not, as most are, \.Ydi\e\\\r\^) fuqeers ; and to all the rest, one. t Or " God, God is great, squire. Be happy." X May the fa\our (lit. the shadow) of Allee and of the Proi)het be upon you. 288 ORIGIN OF FUQEERS. Chap. XXVIII. kheeaw, from Sheikh Maroof Kurkhee ; 4th. Joneitleea??, from Joneid Bugdaclee. To these the Tuhqatee fuqeers trace their origin. — 5th. Suqteea?i, from Sirree Suqtee ; 6th. Gazrooneeaw, from Abo-ooUah-Huqeeqee, alias Himeef Gazroonee ; 7th. Turtooseeaw, from Abdool fiirrah Tur- toosee. The Qadiree fuqeers descend from these. 8tli. Firdoseeaw, from Nujum-ood-Deen Kubrec Firdosee ; 9th. Sohurwurdccaw, from Sheikli Zeca-ood-Decn Aboo Niijeeb Sohurwurdee. From these have sprung the Sohiirwurdee fuqeers. From the fourth peer liave sprung five lineages, viz. 10th. Zydeea7i, from Abd-ool- Wahid bin Zyd ; 11th. Aeeazecaw, from Foozyl bin Aeeaz ; 12th. Adhumeea??, from Eebraheem Adhum Bulkhee; 13th. Hoobyreea?^ from Ameen-ood-Deen Hoobyrut-ool-Busrec; 14th. Chish- teeaw, from Sheikh Aboo Is'haq Chishtee. From these have descended the Chishfeean fiqeers. Besides these there are a few other families among fuqeers ; but these fourteen are the principal ones, from which the rest have branched off. The origin of most of them may be traced to his holiness Allee-ool-Moortooza, and of one or two to Aboo liukur Siddeeq, and from them to his holiness Mohummud Moo.s- tuffa (the peace ! &c.) The following are a few oi \)ciQ fuqeers^ descendants of the above, whom we meet with in this country (Hin- doostan). 1st. Qadlreea, alias Baiiuwa, sprung from Syed Abd- ool-Qadir Jillanee, surnamcd Peer-e-Dustugeer (p. S37), and his disciples assuming his name call tiiemselves Qadi- reea. Tlieir dress is white, green, or coloiu'ed v^itli red ochre. 2d. Chishteea, followers of Khoaja Bunda Nuwaz (the Sect. 2. IN IIINDOOSTAN. 289 long-ringletted, p. 2G5). These fitqcers are extremely par- tial to vocal music, as was their jjeer, Khoaja, who in one of his fits of religious reverie observed, that singing was the food and support of the soul, it is tlierefore proper that we should both sing and listen to singing. They dress as they please. Sheeahs generally become fuqeers of this description. They tie the dChuttee (clothes, p. 177, 227) which had been fastened to the eemamein(idlums)io their necks, upper arms, or cKhuttee (p. 295) with great faith, and preserve kakools on their heads ; i. e. shave half the head and leave long hair on the other half; and they constantly repeat Allee's name, and esteem him equal to God and the Prophet. 3d. Shootareea, descendants of Shah Abd-ooUah Shootar- e-Nak ; their garb is similar to that of the Qadlreea. The Qadiree, Chishiee, and Shootaree fuqeers are also called Bay-nuwa. Moreover, those who have had their four abroos (vide p. 284) shaved, are denominated Moolhid- 7iooma (resembling infidels*) ; while those who do not shave them, except over the right temple, from which the moorshud at the time of making the fuqeer has clipped a few hairs, are termed Russool-nooma (displaying the Mes- senger, i. e. the Prophet). 4th. Tubqateea or 3Iudareea.f These are followers of Zindu Shah Mudar (p. 241). They generally Avear a pugree^ jama, doputta, all black ; also a loo7ig, and a black neckcloth ; and having fastened one end of a chain to one • The term is not used as one of reproach, but merely from the circumstance of its not being- conformable to the precepts of the Slnirra. Consequently, they who act contrary to it are considered in the light of infidels. t This class of wandering/zi^eer^, according to Mrs. M. H. Ali, arc also called dvffalees, from the small hand-drum they carry with them. u 290 TRIBES OF FUQEKRS Chap. XXVIIT. of their ankles, they stand in front of the shops, and con- tinue throwing out and drawing towards them the other end. Or they go about the baxars quarrelling and fight- ing with the shopkeepers for alms ; and if their demands be not complied with, they abuse people most obscenely, imtil they prevail on them to grant something. Some among them rear tigers, bears, or monkeys, and contrive by some means or other to tame them, and to teach the two latter species of animals to dance and perform all sorts of antics; tying strings to their necks, they walk about the bazars and houses with them, displaying their tricks to the people, who on seeing them reward the owners according to their means. Some among them are also jugglers. For instance, they cvit a figure of a man or an animal out of a piece of paper, and make it dance without any visible mechanical means. Again, placing an earthern chafFmg dish, without a bottom to it, on the head, they kindle a fire in it, and, placing an iron kurrahee on it, cook jiooreean ; and that without their hair being at all singed by the fire. Thus they perform various juggling tricks of legerdemain, to the no small astonishment of the spectators. 5th. Mullung fuqeers are descendants of his highness Jummun Juttee, a follower of Zindu Shah Mudar (p. 241). Their dress is the same as that of the Mohurrimi Mullung fuqeers (p. 195), except that they wear the hair of the head very full, or it is matted and formed into a knot behind. Sometimes they wind some sort of cloth round the knob. Some of them tie round their waists a chain or thick rope as a substitute for a kordulla,^ and wear a lunggotee so * Kordulla, a strings tied round the waist, into which apiece of cloth is tucked in before and behind, constituting a dress c^Wf^^ -a lunggotee. Skct. 2. IN HTNDOOSTAN. 291 slender that it conceals but a small portion of what it is intended to cover. They resemble much the gosaeen,* and usually wander in deserts and on mountains, and visit the shrines of all reputed saints. Wherever tliey happen to sit down they burn cVhonee^f and sometimes rub its ashes over their bodies. 6th. Rufaee or Goorx-mar. They originate from Syed Ahmud Kubeer, whose fuqeers strike the point of the goorz against their breasts, or into their eyes, level blows at their backs with the sword, thrust a spit through tlieir sides, or into their eyes both of which they take out and put in again ; or cut out their tongues, which on being replaced in the mouth, re-unite. Nay, they even sever the head from the body, and glue them together again with saliva, and the body becomes re-animated, and stands up, and what is strange, no hemorrage attends all this cutting and slicing ; or should there be any it is very trifling ; and in that case, the operator is considered inexpert. The wound is healed by the application of a little spittle; for at the time of becoming fuqeers^ the moorsJmd takes a small quantity of his own spittle, and applying it to their tongues, says, " Wield without apprehension the goorx " upon yourself ; and if cut, apply a little of your spittle " to the wound and it will quickly heal, by the influence " of Syed Ahmud Kubeer." They obey the injunction accordingly. Sometimes they sear their tongues with a I'ed-hot iron, put a living scorpion into their mouths, make a chain red- • A particular class of Hindoo mendicants, who go about almost stark naked. i A fire lighted hy fuqeers, over which they sit inhaling the smoke, either by way of penance or for the purpose of extorting compliance with their demands. u2 292 TRIBES OF FUQEERS Chap. XXVIII. hot, and pouring oil over it they draw their hands along it, when a sudden blaze is produced. I have heard it said, that they even cut a living human being into two, and unite the parts by means of spittle. They also eat arsenic, glass, and poisons, and stand rattling the ^oor^ at the shopkeepers' doors. Should the latter not give something corresponding to their means, or make any delay in bestowing it, they beo-in to brandish the goorz. Sometimes these fuqeevs. even throw away the 'pice they thus receive, it being un- lawful to take money by extortion.* * This order of devotees are called by Mrs. Meer (vol. ii. 315.) chilluhdars. She observes, that "the presumed powers of their " founder are said to have been chiefly instrumental in curing- the " sick or in removing temporal afflictions; but his eff'ectual prayers " in behalf of people in difficulty, they say, surpassed those of any " other of the whole tribes of devotees that have at any age existed. " They all practise one plan, whenever called upon to remove the " difficulties of any person who places sufficient confidence in their " ability. On such occasions, a young heifer, two years old, is sup- " plied by the person having a request to make, after which a fire of " charcoal is made in an open space of ground, and the animal sacri- " ficed according to Mussulman form. The tender pieces of meat are " selected, spitted, and roasted over the fire, of which, when cooked, " all present are requested to partake. ^Miilst the meat is roasting, " the cJiillubdars beat time with a small tambourine to a song or " dir"-e expressive of their love and respect to the memory of. the " departed saint, their founder and patron, and a hj-mn of praise to " the Creator. " The feast concluded, while the fire of charcoal retains a lively " heat these devotees commence dancing, still beating their tam- " bourines and calling out with an audible voice, ' There is but one " God! Mahumud is the Prophet of God!' Then they sing in praise " of Ali, the descendants of the Prophet, and lastly, of Syaad Ahmud " Kaabeer, their beloved saint. Each then puts his naked foot into " the fire : some even throw themselves upon it, their associates <' takino- care to catch them before they are well down ; others jump " into the fire and out again instantly; lastly, the whole assembly " trample and kick the remaining embers about, whilst a spark " remains to be quenched by this means. These efforts, it is pre- " tended, are sufficient to remove the difficulties of the persons sup- " plying the heifei- and the charcoal. " These Sect. 2. IN HINDOOSTAN. 393 7th. JjiUaleea, i. e. followers of Syed Jullal-ood-Deen Bokharee (p. 250). Their dress generally consists of a sylee of (^pushmee, or) wool, or of thread of various colours, on the head; a gooloobuud, loong, or lunggotee; in the hand they carry a sonta (club) ; on the right upper arm they have a sear made by the application of actual cautery; for it is customary among the household of this tribe, at the time of making them fiiqeers, to form a match of cloth, light it, and mark them on the arm with it. These fuqeers likewise go about the baxars begging, and if their demands are not speedily complied with, some cauterize themselves with a cloth-match ; others, dispensing with that, raise a noise and uproar. 8th. S'ohageea, descended from Moosa Sohag, whose name they bear. They are distinguished by being dressed like women, but generally wear a cap, together Avith c/wo- reean and other female ornaments on the wrists ; and they accept of money from kunchneean (dancing girls) and Imn- gurharon {bitngree-makevs) , as nuzurs. When any refuse them alms, they break their burigreans (glass bracelets) to pieces, masticate, and swallow them. These J'uqeers generally play upon the tumboora, seetai; sarung, been, &c. sing and even dance, in presence of their moorshud and jumma allah.* Moreover, should other " These religious mendicants live on public favour and contri- *' bution ; they wear clothes, are deemed harmless, never ask alms, " but are always willing to accept them ; and have no laws of celibacy, " as is the case with some wandering beggars in India, who are naked " except the \\Tapper. Sometimes they settle, making fresh con- " verts; but many wander from city to city, always finding people " disposed to administer to their necessities. They are distinguished " from other sects, by each individual carrying a small tambourine, *' and wearing clothing of a deep buff colour." • In all assemblies oi fuqeers there is one moot'xhud, and tlic icst ai"e all called Jitmma Allah (God's assembly). ^94 TRIBES OF FUQEERS Chap. XXVIII. people wish to hear thein sing, they perform before them ; and they sometimes sit singing of their own accord. These fuqeers are generally great musicians. Nay, they say, that their music hath such charms, as to cause the rain to fall out of season, to soften rocks into the consistence of wax ; nay more, the very wild beasts in jungles become so enamoured of their music, that they come, surround them, and listen.* 9th. Nuqsh-himdeea are followers of Khoaja Buha-ood, Deen Nuqsh-bund. They are characterized by carrying- each a lighted shiima (lamp) in their hands, and going about at night, singing verses containing expressions of honour to their moorsknds, glory to God, and eulogiums on the Prophet. Shopkeepers, &c. drop jj'ice or coivries into their lamps. Fuqeers of this household are generally eminent j)rac- titioners in the science of dawut, reeaxut, ivird, ivuxaet, and xikkir ; and it is a highly respectable tribe. People in general who are desirous of having their wishes accomplished unite themselves to this silsilla, as they obtain their object more successfully in this than in any other. 10th. Bawa peearay kay fuqeeran. Their garb consists of a Avhite tahbund or loonggee. The body dress is a quilt made of hhugwee (cloth died with red-ochre), on which are sewed, at the distance of three or four fingers from each other, triangular or square pieces of white cloth : it reaches down to the feet in the form of a joohba. On their heads • From this it will be seen that the natives of India, though accord- ing to our ideas so utterly deficient in musical science and taste, are not at all behind in extravagant admiration of its effects. The above passage will remind the reader of the fable respecting the strains of Orpheus, and the famous lines of Shakespear. INIusic hath charms to sooth the savage breast. To soften rocks and rend the knotted oak. Sect. 2. IN IlINDOOSTAN. 295 they wear a long taj^ and over it a pliayta (small turban). They carry two thin sticks as clubs in their hands. When they go begging, they first call out " Allah-Jw-gunnee f'^ then offer up some supplication, and crave alms. They are generally found in parties of two and three. Sometimes they first offer people some fruit, and then receive a present. In this country, with the exception of the above varie- ties oifuqeers, we meet with few. Fuqeers never carry about with them any other instru- ments save some of the following; viz. a cKhuttee, alias cKhurree,-\ (a s^vitch, wand, or delicate twig of the brancii of any tree,) sometimes painted; a sonto,or asa (club of wood); a zufur-tukeea, % called a byraga, § of iron ; a posht-khar, that is, a little artificial hand with a handle to it, made of copper, brass, gold, or silver, with whicli to scratch the body; a heemacha, or bag made of the skin of a lamb ; a kuchkole or kishtee (vide p. 285) ; a mirwaha^ alias hadkush, termed punKha, or fan ; a goruk dhunda, || of iron. Some carry in their hands a burcKhee (spear or lance, with a wooden stock) ; a sang (spear or javelin all of iron) ; a tulwar (sword) ; a paysh-qubz (a particular kind of dagger) ; a kutar (dirk or dagger) ; a cKhooree (knife) ; and a maroo (a couple of antelope's horns joined at their bases, whicli overlap each other in contrary directions). When they go to visit any one, they carry one or two * Allah ho gimnee, " God is independent" t Chlmrree romal ; vide note, p. 285. X Lit. the pillow of victory. § A small crooked stick or piece of iron, which the hyragce (devotee) places under his armpit to lean upon as he sits. II Resembling- a Chinese puzzle, consisting' of a number of pins put through holes in a board, the pins ha\ ing knobs at one end, and at the other, rings, through which a long compressed ring is passed. .296 OF FUQEERS. Chap. XXVIH. fruits of some kind or other, or some sweet-scented flower or leaf, and offering them recite the following hemistich : " The y^reen leaf is the de?'vi6''s delight." Fuqeers are of two classes : one termed hay-shurra * (with- out law) ; the other class ba-shurraf (with law). The generality of them are bay-shurra., and great de- bauchees. They indulge in the use of ganja,\ bhung,X afeeoon (or opium), shurab (or wine), boza,\ mudud,l churs,\ sayndhee,^ taree,\\ narlellee,^ &c. all intoxicating, and con- ceive them lawful. They do not fast, pray, or govern their passions, agreeably to the precepts of Mohummud. Tlie other, or ba-shurra, pray and fast ; in short observe all the precepts inculcated in the Shwra of Mohummud. Among the above-mentioned Fitqeers or Durwayshes** (for these terms are synonymous), there are certain varie- ties. For instance, the 1st. class of Durivayshes is denominated Salik.'W • /. e. They do not act up to the a/iurrn, or precepts of IMohuminud, but are a kind of latitudinarians. t The reverse of the former, acting according to the aJiurra, or disciplinarians. + For these inebriating substances, vide Glossary. § The juice (or toddy) of the wild date tree. Elate Sylvestris.— Lin. II The juice of the tar, or palmyra tree. Borassus flabelliformis. — Lin. TF The juice of the nariel, or cocoa-nut tree. Cocos nucifera. — Lin. ** Whom INIrs. M. H. Ali denominates soofees (or mystics of the east) ; and observes, " that there are two classes of the professed de- " vout soofees, viz. the saalik, and the majoob,''^ vol. ii. p. 248. In another part (p. 272), she remarks, " ^c/o/ewm, it appears, is a mys- " tery ; the secret of which can only be imparted by the professor to " such persons as have been prepared for its reception by a course of " religious instruction." And again, at p. 273, she says, " Many " are devout dnriveishes, who are, nevertheless, unacquainted with the *' mystery of soofeism ; to use their own words (by which the natives " distinguish them), every real soofee is undoubtedly a diwiveish, " but all durweishcs are not soofees.''' tt Salik, literally, a tra\ cllcr or pilgrim, but here signifying a devotee. Sect. 2. OF DURWAYSHES. 397 They are Ba-shurva ; have their wives and families, employ themselves in horticultural, agricultural, or commercial pur- suits, or live by begging. 2d, set of Duriv ay shes are called Mttjzoob.^ They are Bay-shurra, and have no wives, families, or possessions : in fact, baisars and lanes are their homes. Their dress con- sists solely of a lunggotee, and tlieir hair is dishevelled. If any offer them food, they accept of and eat it ; if not, they fast. They rarely beg. Sometimes they speak, at other times remain mute. They are so totally absorbed in religious reverie, that they do not discern between things lawful and unlawful, and regard no sect or religion. Some- times they go about in a state of nudity, and lie down wherever it may chance to be, regardless of every kind of dirt and filth. Some among these become such powerful workers of miracles, that, whenever they choose, they can instantly effect what they please ; and what is strange, though some of them lie in one spot for months and years together, and there obey every call of nature, there is not the least offen- sive smell about them. They are, moreover, neitlier afraid of fire or of water ; for when they please, they stand on hot embers, or sit in a large frying-pan, or a boiling cal- dron, for hours together : and they dive and remain under water for two or three hours. 3d. Azad.-\ — These are likewise Bay-shurra. They shave their beards, whiskers, mustachios, eyebi'ows, and eyelashes, in short, the hair in every part of the body, and lead lives of celibacy. They have no inclination for reading prayers daily. If they get any thing to eat or drink, be it good or • Mujzoob, signifies " abstracted. + Azad, solitary, lonely. S98 OF FUQEERS. Chap. XXVlll. bad, they partake of it. They have no fixed place of abode ; the generality of them travel and subsist on alms. 4th. Qulundur. Among these, some have wives, others not ; some are Ba-shurra, others Bay-shurra. They erect solitary straw huts out of towns, or select a suitable (re- tired) spot within the city, where they beguile their days in solitude, trusting to Providence ; people of the world pro- viding such with food and drink. Such residencies of Fuqeers are termed (not houses, but) tukeea.* 5th. Russool Shahee. These shave their mustachios, beards, and eyebrows, wear topees and lunggotees to con- ceal their nakedness, and a sheet to cover them in cold, wet, or hot weather. They sacrifice liberally to Bacchus, do not marry, and gain their livelihood by begging. 6th. Eemam Shahee. They shave their mustachios, beards, and eyebrows, and wear alfas^ tahbunds, and sijlees ; but their distinguishing mark is a black narrow perpendicular line, extending from the tip of the nose to the top of the forehead. These, likewise, lead lives of celibacy, and main- tain themselves by what they obtain in charity. Nay, among them, some possess the power of working miracles ; it is, therefore, advisable to court their blessing and avoid their cui'se. Apropos, a very pert couplet has just come to my remembrance, vix. " View not with scorn the humble sons of eaith,t Beneath the clod a flower may have birth." In short, to understand all regarding Durwayshes, to acquire a knowledge of their xikkivs (reminiscences), and • Tukeea, lit. signifies a pillow, but is the technical term for a fuqeefs siiiTiA; for not having a house, wherever he lays liis head, that constitutes his pillow or home. + Alluding to the bodies oi fuqeers being besmeared with cow-dung ashes. SiccT. 2. OF MUSHAEKHS. 099 to learn how to obtain the accomplishment of oner's wishes, are things which can only be attained by unwearied perse- verance, by associating with holy men, and by the study of the science of tusuwwoof.* Of Musliaekhs^ alias Peers, or 3foorshucls. 1'hey ai'e of two kinds ; the one, Jiiddee, the other, Khoolfaee. 1st. The Juddee Miishaekhs are those in whose families the custom of hyat (p. 281), or that of peers making moo- reeds, has continued current, either from their grand- father's or grandmother's side ; or it must have descended from two or three generations back. 2d. The Khoolfaee 3Iushaekhs are those whose fathers and grandfathers were of different trades and professions from themselves, or were sages, and in whose families such relationship had no existence ; but some Moorshud-e-juddee or Khoolfaee, first established the custom among them. The dress of both these classes of Mushaekhs consists in a taj, arnmama, pyruhim or qumees, koorta, doputta, shal, doshala, romal, Eeisar, loong, &c., out of which they select which they please. Some wear around their necks a tus- heeh, or sylee ; around their waists, tusma; on their wrists, soomurun; and carry in their hands a chliurree, or any of the weapons mentioned under the head Fuqeers (p. 295). They are Ba-shurra and family-people. They subsist upon the servicesf (as it is called) of their mooreeds, or on what * Theology of the soofees, or mystics of the east. t The technical phrase among these people for alms in charity, is " service." Thus a moorshud advises his mooreerf* to " do service to 7noorshuds ;" observing, " it is a virtue so to do." They never ask for money. The mooreed (disciple) according to his means, once, or oftener, in the year, proceeds to the house of his peer, and offers him some present; sometimes depositing it, during conversation, under the mat or bed on which he happens to sit, without saying a word about it ; at others, while handing it to him, begs his acceptance of the trifle, apologizing for not having the means of offering more. 300 INVESTING A CALIPH. Chap. XXVUI. other people choose to give them as an offering to God, or the Zukat which a Sahih-e-Nissah (p. 58) pleases to offer to them, being resigned to the will of God : or, they receive from kings, nobles, or nuwwabs, a daily, monthly, or annual allowance, in the way of ajageer, or eenarn^ to live upon. Some of them, independently of making mooreeds, gain additional subsistence by fortune-telling, composing amulets and charms, practising medicine, pronouncing blessings, or exercising incantations. Sometimes, after the lapse of a year or two, they proceed on their circuits to their mooreeds, by way of going on a pleasure or shooting excursion ; and should they be offered any money by their disciples, they accept of it. Should they meet with any new candidates for the »iooreerf-ship, they appoint them. The method of investing 07ie with the kheelafut (deputy- ship) is as follows : The peer seats the individual who is to be invested with the kheelafut before him, as they do in the case of making one a mooreed (p. 282) ; and having repeated certain suppli- cations, he grants to the new candidate such shujray, sunnud, and zikkirs belonging to this subject, as have descended to him from his moorshuds ; and says, " I have now consti- " luted thee my khuleefa (deputy or successor, by Eu- " ropeans vulgarly written caliph^, and given thee autho- " rity in such and such a silsilla ; in which thou mayest " hereafter make mooreeds, fuqeers, or khuleefas, as thou *' plcasest." He then, with his own hands, dresses him out in his own j'oobba, dustar, loong, and doputta, either a suit which he has worn before or a new one, and reads to him the shujra-e-khtdeefut. Peers grant khuleefuts " for the sake of God" (i. e. gratis) ; Sect. 3. WULLEE, OR SAINT. 301 but should khuleefas, conceiving it a meritorious act, offer them presents of money or clothes, there can be no objection to their accepting of them. Should the khuleefa be a man of property, he, on the occasion of this installation with the kheelafut^ invites several mushaekhs, fuqeers, all his relations, &c. in the town, and having \\sn\fateeha offered over sheernee or j^olaoo, distri- butes it among them, and in their presence gets himself installed. After which the newly-created khuleefa may, in like manner, invest others with the same privileges. Fuqeers who are mushaekhs have necessarily, at the com- mencement, or in the middle of their names, the word shah ; and at the termination of them, the words qadiree, chishtee, tuhqatee, ox shootaree: thus. Shah Abd-oollah qadir qadiree, Hummeed Oollah Shah Chishtee. Tubqatee and Shootaree occur but rarely. Sect. 3. Penances requisite to endure^ in order to become a wullee {or saint). Next to the dignity of a prophet is that of a wullee, for it will continue till the day of judgment. Though prophecy has ceased the office of wullees continues. In order to attain the rank of a wullee the grace of God is indispensable. Verily, as the eternal registrar has de- creed, so it must happen in this world. In short, there are certain acts and austerities current among mushaekhs, which it is necessary to know and practise. To publish in books the manner of performing them, or to reveal it to every body, is forbidden by moorshuds. It is to be disclosed only to those mooreeds who become talibs (enquirers), and who are of the Moosulraan persuasion, and mean to make it their study. Suffice it at present merely to name them ; and should 302 WULLEE, OR SAINT. CtiAP. XXVIII. any wish to study them, i. e. the shuguls, zikkirs, kussubs, &c. they must apply to mushaekhs or moorshuds^ for a know- ledge of the reeazuts (penances), aoorads (repetitions), deeds (viewings or belioldings), and zikkirs (i*eminisccnces). The two principal precepts to be particularly observed are, to eat tilings lawful, and always to speak the truth. Some mushaekhs and durwayshes have likewise enjoined the imprisonment within one's self, of the following five wowzeean (or noxious things, alias vices) : The 1st mowzee is the snake (technically, the ears), wlio on hearing anything, without sufficient investigation, imme- diately takes revenge. The 2d mowzee is the kite (eagle ? a technical term for the eye), Avho covets Avhatever he sees. The 3d mowzee is the bhoivn-ra (or a large black bee), Avhose habitation is the nostrils, and who envies every thing that smells sweet. The 4th mowzee is the dog, whose seat is the tongue, who delights in nice and savoury articles. The 5th mowzee is the scorpion, concealed in the penis, and necessarily inclined to sting in the unlawful spot {viz. the vulva). These it is necessary to restrain. In order to derive benefit from these zikkirs, it is requi- site zealously to practise such as are good ; to remove from one's heart envy and covetousness ; to keep the mind pure and undefiled ; to depend on, reflect on, and think of, God alone ; to be every instant immersed in his contemplation ; to cherish no love for relatives or the world, but consider all (comprehended in) HIM ; to take no delight in trou- bling and annoying people, but to perform, with zeal and perseverance, such occupation as his moorshud has desired to be attended to ; and then will the Almighty elevate the performer to the rank and dignity of a wullee. There are many things which require to be repeated aloud and to be said : and it is easy enough to do so with Chap. XXIX, DAWUT, OR EXORCISAf. 303 the mouth ; but to endure the hardships attending the per- formance of them is a most difficult task. CHAPTER XXIX. Concerning the science oi daivut, or exorcism. Recourse is had to this science for the following pur- poses, viz. 1st. To command the presence of genii and demons, who, when it is required of them, cause any thing to take place. 2d. To establish friendship or enmity be- tween two persons. 3d. To cause the death of one's enemy. 4th. To cause the increase of one's subsistence or salary. 5th. To obtain victory in the field of battle. 6th. To call for and obtain an income gratuitously or mysteriously. 7th. To secure the accomplishment of one's Avishes, both tempo- ral and spiritual. We shall divide the subject into four sections, and con- sider, 1st. The rules necessary to be observed, and the articles required by the exorcist. 2d. The giving of nissab, zukat, &c. of the Isms, and the manner of reading the dawut. 3d. The commanding the presence of genii and demons. 4th. The casting out of devils. Sect. 1. Rules tiecessary to he observed, and the articles required by the Exorcist. The exorcist is first of all to acquire a thorough know- ledge of the science of exorcism from some learned imorshud (guide to salvation). He only is considered an erudite 304 DAWUT, Chap. XXIX. moorshud,who is acquainted with thediWerentusma^e-oozzam (great m«5*) of the Deity, and to whom demons have im- parted information concerning tilings great and small, and in whose bosom is treasured up a knowledge of all truths. A man of this description, however, should never cherish a haughty spirit on account of his being endowed with reve- lation, i- d possessing the power of performing miracles; nor should he be over-anxious to make a display of his abilities before the world. When an individual is found possessing the above qualifications, he may well be honoured with the title of a perfect moorshiid. Some musliaekhs (divines), without possessing a practical knowledge of the science, pretend to teach it to others ; but, in such cases, the tutor having been experimentally un- acquainted with its beneficial influences, no real advantage can be expected to accrue from the practice of it to the student. Verily, it is unprofitable to learn or teach the science in such wise. Moreover, he exposes his life to danger ; for by such reading many have injured themselves, and becoming mad, have mixed up human ofFal and rubbed themselves with it, and wandered about in deserts and upon mountains : whereas, when the tutor is learned, there is no danger of apprehending such consequences. If, however, through any defect on the part of the reader, any of the above circumstances should occur, it is in the power of an erudite teacher immediately to remedy it, as if nothing had • Ism., literally signifies a name. It is in this sense also used in this chapter, and applied to the attributes of the Deity : but the great isms are short supplications made use of in this science. Accord- ingly they are of two kinds ; the former is termed usma-e-oozzam (or the mighty attributes) ; the latter usma-e-hoosna (or the glorious attri- butes). These m>?5 are of two kinds ; 1. Jidlalee isms, (?. e. fiery), or the terrible attributes ; 2. Jumalee isms, (i. e. watery, airy and earthy) ; or the amiable attributes. Sect. I. OR EXORCISM. 305 happened. Without recourse to such means, madness or deatli will be inevitable. This teacher-of-the-alphabet* has for a long time che- rished the greatest curiosity to dive into this mysterious science, and has, consequently, associated much with divines and devotees, exorcists and travellers from Arabia and Ujjum,-f- by which he has acquired some knowledge of it; but all the advantage he has derived therefrom may be summed up in a well-known proverb, " Koh kundiin ; moosh girruftuny " To dig a mountain up, and find a mouse I''t Should any wish for further information than what I am about to give on this subject, there is not a better or more valuable work that I can refer him to, than the Juwaliir-e- hlmmsa ; in which the author, his excellency Mohummud Gows Gow-layree (the mercy of God be on him !) has treated on it most minutely. When one enters upon the study of this science, the first thing he does is to pay the utmost regard to cleanliness. No dog, cat, or stranger is allowed admittance into his closet; and, it is usual to burn sweet-scented perfumes, such as wood-aloes, benjamin-pastiles, &c. When he has occasion to obey the calls of nature, he wears, on his exit out of doors, a separate taj and loong (garments appropriated to the express purpose), leaving the other suit behind, and on his return assumes his former habit, depositing the conta- minated clothes on an algmiee ;§ or merely performs wuxoo (or ablution) and re-enters his closet. The object of using a couple of suits is, that no flies may be attracted towards • i. e. " The author of this work," an epithet of humility. t Every country in the world, save Arabia. J " Montes parturiunt ; nascitur ridiculus mus." § Algunnee is a line or rope for hanging clothes on. X 30g DAWUT, Chap. XXIX. it, and by alighting on it cause the body of the exorcist to be defiled. Moreover, should he experience a nocturnal pollution, whether it be in the day or night, he bathes in- stantly, and on no account for a moment delays it. As long as he endures chilla {i.e. for forty days) he sleeps on a mat, &c. spread on the ground, not on a cot. Some keep a fast during those days, and bathe once or twice daily. They converse but little and scarcely sleep ; nay, some even go so far as to remain within doors, and have the entrances to their apartments built up for the time. Generally, in order to endure chilla^ they repair to some house or other out of town ; or to a mountain, cavern, or Avell, or any place where water is near at hand ; for the noise and bustle of cities are apt to distract the attention from the object, and render the reading defective ; for it is pecessary in this affair to engage one's mind with such energy as to be entirely absorbed in it ; since, when the train of thought is diverted into a different channel, his wishes are less effectually accomplished. On the contrary, out of town there is no fear of such hindrances, and the object is more easily attained. Their diet depends upon the kind of isms they are to read; e. ff. If it be the /i^ZZaZee ones, they refrain from the use of meat, fish, eggs, honey, musk, choona (quicklime), and oysters, and from sexual intercourse. If the jumalee ones, from ghee, curds, vinegar, salt, and ambergrise. With readers of both kinds of isms, the following are accounted abominations, vix;. garlic, onions, and assafoetida, as well as blood-letting and killing lice. If one fail to adhere to the observance of any of the above-mentioned conditions, he exposes his life to imminent hazard. Besides these there are two other general rules to be Sect. ]. OR EXORCISM. 307 observed, and those the most important of all, vi.^., to cat things lawful, and always to speak the truth. If the exorcist has to read the jullahe isms, or if their number predominate, he is to commence on the first day of the week (Saturday) ; if the jumalee, on a Monday ; if both together, i. e. if an equal number of each, on a Sunday. If these be read to establish friendship, or undertaken for any good work, he is to begin them after the new moon ; if for enmity or for any evil purpose, after the full moon.* In both cases his face is to be turned towards the residence of the individual who is the object of the undertaking. In every case he is to fast the three preceding days, and commence upon the reading of the isms on the morning of the fourth. If his victuals are cooked by a servant, he also must observe the same system of abstinence as his master. Should he be unable to submit to such privations, the master must dress his own food. Previously to commencing the reading of isms in the name of a particular person, it is reqinsite to ascertain the initials of his or her name ; and that, in the hooroof-e-tuhifjee (or Arabic alphabet),-]- which consists of tAventy-eight let- ters ; and these are considered by exorcists to be coimected with the twelve booroojan (signs of the Zodiac), the seven • This rule is liliewise observed in effecting other good or bad undertakings. t As there are seven letters in other (eastern) languages which have no corresponding ones in the Arabic, an equal number of the latter are substituted in their place ; thus, Not Arabic. P-ay. T-ay. Ch-eem. D-al. Rr-ay. Zh-ay. G-af, V "^ ^ ^ j' J '^ Arabic. B-ay. T-av. J-eeni. Dal. R-ay. Z-ay. K-af. X 2 J 303 DAWUT, Chap. XXIX, seetaray (planets), and the four ansiirs (elements). The relation of these towards each other Avill be better com- prehended by a reference to the annexed table ; in which, for convenience, I have inserted, in a column additional to what is usually met with, each planet's hookhoor (or per- fume) which is directed to be burnt. To render the sketch still more perfect, I have likewise included the qualities of the planets, together with the numbers which the twenty- eight letters of the Arabic alphabet represent,* THE FOUR ELEMENTS. The Planets, with their infiuences. The Planets' Perfumes. Water. Air. Earth. Fire. Dal 4 Jeem 3 Bay 2 Alif 1 Saturn, evil. Benzoin and Coriander Seed. Hy 8 Zay 7 Waoo 6 Hay 5 Jupiter, good. Benzoin and Sugar, Lam 30 Kaf 20 Ee-ay 10 To-ee 9 Mars, evil. Benzoin and Wood Aloes. Aeen 70 Seen 60 Noon 50 Meem 40 Sun, middling. Benzoin and Cin- namon. Ray 200 Qaf 100 Swad <)0 Fay 80 Venus, good. Benzoin and White Sandal-wood. Khy 600 Say 500 Tay 400 Sheen 300 Mercury, good. Benzoin and Red Sandal-wood, i. e. Logwood. Ghein 1000 Zoee 900 Zwad 800 Zal 700 Moon, middling. Benzoin and Cam- phor. Crab. Scorpion, Fish. Twins, Scales, Watering- pot. Bull, Virgin, She-Goat. Ram, Lion, Archer. \ SIGNS OF THE ZODIAC. • These form eight words; viz. \. Jbjud, 2. Huiouz, 3. Hoottee, 4. Kulaymun, 5. Suafus, 6. Quruslmt, 7- Sukhiz, 8. Zzizig ; and the Arabian mode of calculating by these is denominated the reckoning by Ahjud. Vide Jbjnd, Oloss. Sect. 1. OR EXORCISM. 309 By way of further illustration of the above table, we shall o-ive an example. For instance, a man named Ahmud has in view the establishment of an intimacy with a woman of the name of Rabaya, which he must accomplish by the reading of some of the dawut-isms, as presently to be de- tailed; but, in the first place, it is requisite to know whe- ther their elements, planets, and zodiacal signs be amicably or inimically disposed towards each other, and this is done by reference to the above table. Should amity exist be- tween all these, then, doubtless, aiFection will reign between the couple; should any one of them differ in the least, there will be some degree of friendship and some of enmity between the two; but should no friendship exist at all among the three elements, &c. no love will or can take place between the couple. For example, the initial of Khmud is Alif (or A) ... his element is Fire — planet is Saturn; r Ram, — sign of Zodiac I Lion, [ Archer. of Uahaija, is Ray (or R.) her element Water ; — planet Venus ; r Crab, — sign of Zodiac I Scorpion, [ Fish. From this we learn, first, that their elements are very contrary and opposed to one another ; for water is by no means friendly to fire. Secondly, astrologists have deter- mined the relative dispositions of the planets to be as follows : Venus and Saturn Venus and Moon Jupiter and Venus Jupiter and Sun Sun and Moon Jupiter and Moon. Sun and Venus 1 FRIENDSHIP. Moon and Mercury Saturn and Mercuiy Jupiter and Mercury Mara and Mercury Venus and Mercury Mars nnd Venus Sun and Mercury \ INDIFFERENT, J (or mixed). Saturn .ind Sun Saturn and Moon Mars and Moon Mars and Sun Saturn and Mars Jupiter and Mars Jupiter and Saturn 1 ENMITY. 310 DAWUT, Chap. XXIX. Consequently, Ahmud having Saturn for his planet, and B.abaya Venus, and these entertaining friendship towards one another, it would appear by this criterion that they would live happy together. Thirdly, with regard to the signs of the zodiac, they stand as follows : Males. Females, Hermaphrodites. Ram. Lion. Scorpion. Fish. Archer. Bull. Scales. Crab. Twins. Virgin. He-Goat. Watering-pot. Between males and females exists friendship ; between males and hermaphrodites, sometimes friendship, some- times enmity ; between females and hermaphrodites, the most inveterate enmity. In this instance, part of one corresponding with the other, it is so far favourable. From these several considerations it is to be concluded that some degree of harmony and some of discord may be expected to be the natural result of the union. Sect. 2. The giving of Nissab, Zukat, SfC. to each ism ; and the manner of reading the Dawut. There are what are called nissab, %ukat, ushur, qoofool, dowr and mooduwir, buzul, khutum, and siirreeool-eejabut, appointed for each ism. In the jiiwahir-e-khitmsa there are in all forty-one isms;* • i. e. Of the first variety, termed usma-e-oozzam, or the mighty attributes (p. 304). Sect. 2. OR EXORCISM. 311 the first of which runs thus : soobh-anuka^ la illaha illa- unta, eea rubba koollu shyn o ivarusuhoo^ o ra%uquhoo, o rahaymuhoo ; i.e. " Glory be to Thee! There is no *' God save Thee, the Lord of all, the Preserver, the Sup- " porter, the Merciful !" By way of example, we shall offer the nissab,* &c. of the above istn. • To find out the nissab, &c. of this ism,the number of letters com- posing the is7?i, which is 45, as noted below,t is to be considered as so many hundreds; Mliich makes 1. Its tl 2. 3. 4. 5. 6. 7. 8. 9. ]0. 11. 12. 1.3. 14. 15. 16. 17. 18. as 11). 20. 21. 22. 2.3. 24. . S-een (p. 308) stands for Bay H-y A-lif N-oon K-af L-ani A-lif A-lif L-am H-ay A-lif L-ara L-am A-lif A-lif N-oon T-ay Ee-aylO-| A-lif 1/ omitted(rt) R-ay B-ay "I doubled B-ayJ with tHt