,,observations ,,on ,,the ,,mussulmauns ,,of ,,india ,descriptive of ,their ,manners1 ,customs1 ,habits and ,religious ,opinions ,made ,during a ,twelve ,years' ,residence in ,their ,immediate ,society by ,,mrs4 ,,meer ,,hassan ,,ali ,second ,edition1 ,edited with ,notes and an ,introduction by ,w4 ,crooke #aiag ,,with ,,sentiments ,,of ,,gratitude ,,and ,,profound ,,respect ,,the ,,following ,,pages ,,are ,,humbly ,,dedicated1 ,,with ,,permission1 ,,to ,,her ,,royal ,,highness ,,the ,,princess ,,augusta2 ,,by ,,her ,,royal ,,highness',s ,,most ,,obedient1 ,,faithfully ,,attached1 ,,and ,,very ,,humble ,,servant1 ,b4 ,,meer ,,hassan ,,ali4 #ahcb4 ,,preface ,,to ,,the ,,second ,,edition ,in the present reprint the text of the original edition of this work has been reproduced without change1 even the curious transliterations of the vernacular words and phrases having been preserved4 ,the correct forms of these1 so far as they have been ascertained1 have been given in the ,notes and in the ,index-,glossary4 ,i have added an ,introduction containing an account of the authoress based on the scanty information available1 and ,i have compiled some notes illustrating questions connected with ,islam and ,musalman usages4 ,i have not thought it necessary to give detailed references in the notes1 but a list of the works which have been used will be found at the end of the text4 ,as in other volumes of this series1 the diacritical marks indicating the varieties of the sound of certain letters in the ,arabic and ,devanagari alphabets have not been given3 they are unnecessary for the scholar and serve only to embarrass the general reader4 ,i have to acknowledge help from several friends in the preparation of this edition4 ,mr4 ,w4 ,foster1 ,c4,i4,e41 has supplied valuable notes from the ,india ,office records on ,mir ,hasan ',ali and his family2 ,dr4 ,w4 ,hoey1 late ,i4,c4,s41 and ,mr4 ,l4,n4 ,jopling1 ,i4,c4,s41 ,deputy-,commissioner1 ,lucknow1 have made inquiries on the same subject4 ,mr4 ,h4,c4 ,irwin1 late ,i4,c4,s41 has furnished much information on ,oudh affairs in the time of the ,nawabi4 ,sir ,c4,j4 ,lyall1 ,k4,c4,s4,i1 ,c4,i4,e41 and ,professor ,e4,g4 ,browne1 ,m4,a41 have permitted me to consult them on certain obscure words in the text4 ,w4 ,,crooke4 ,,introduction ,very little is known about the authoress of this interesting book4 ,she is reticent about the affairs of her husband and of herself1 and inquiries recently made at ,lucknow1 at the ,india ,office1 and in other likely quarters in ,england1 have added little to the scanty information we possess about her4 ,the family of her husband claimed to be of ,sayyid origin1 that is to say1 to be descended from the martyrs1 ,hasan and ,husain1 the sons of ,fatimah1 daughter of the ,prophet1 by her marriage with her cousin-german1 ',ali4 ,the father-in-law of the authoress1 ,mir ,haji ,shah1 of whom she speaks with affection and respect1 was the son of the ,qazi1 or ,muhammadan law-officer1 of ,ludhiana1 in the ,panjab4 ,during his boyhood the ,panjab was exposed to raids by the ,mahrattas and incursions of the ,sikhs4 ,he therefore abandoned his studies1 wandered about for a time1 and finally took service with a certain ,raja--where she does not tell us--who was then raising a force in expectation of an attack by the ,sikhs4 ,he served in at least one campaign1 and then1 while still a young man1 made a pilgrimage thrice to ,mecca and ,kerbela1 which gained him the title of ,haji1 or pilgrim4 ,while he was in ,arabia he fell short of funds1 but he succeeded in curing the wife of a rich merchant who had long suffered from a serious disease4 ,she provided him with money to continue his journey4 ,he married under romantic circumstances an ,arab girl named ,fatimah as his second wife1 and then went to ,lucknow1 which1 under the rule of the ,nawabs1 was the centre in ,northern ,india of the ,shi'ah sect1 to which he belonged4 ,here he had an exciting adventure with a tiger during a hunting party1 at which the ,nawab1 ,shuja-ud-daula1 was present4 ,he is believed to have held the post of ,peshnamaz1 or 'leader in prayer'1 in the household of the eunuch1 ,almas ',ali ,khan1 who is referred to by the authoress4 ,his son was ,mir ,hasan ',ali1 the husband of the authoress4 ,the tradition in ,lucknow is that he quarrelled with his father and went to ,calcutta1 where he taught ,arabic to some ,british officers and gained a knowledge of ,english4 ,we next hear of him in ,england1 when in ,may #ahaj he was appointed assistant to the well-known oriental scholar1 ,john ,shakespear1 professor of ,hindustani at the ,military ,college1 ,addiscombe1 from #ahjg to #ahcj1 author of a dictionary of ,hindustani and other educational works4 ,mention is made of two cadets boarding with ,mir ,hasan ',ali1 but it does not appear from the records where he lived4 ,after remaining at the ,college for six years he resigned his appointment on the ground of ill-health1 with the intention of returning to ,india4 ,he must have been an efficient teacher1 because1 on his resignation1 the ,east ,india ,company treated him with liberality4 ,he received a gift of #ej as a reward for his translation of the ,gospel of ,st4 ,matthew1 and from the ,court minutes it appears that on ,december #ag1 #ahaf1 it was resolved to grant him #ajj guineas to provide his passage and #ajj for equipment4 ,further1 the ,bengal ,government was instructed to furnish him on his arrival with means to reach his native place1 and to pay him a pension of ,rs4 #ajj per mensem for the rest of his life4#a ,a tradition from ,lucknow states that he was sent to ,england on a secret mission1 'to ask the ,home authorities to accept a contract of ,oudh direct from ,nasir-ud-din ,haidar1 who was quite willing to remit the money of contract direct to ,england instead of settling the matter with the ,british ,resident at ,lucknow'4 ,it is not clear what this exactly means4 ,it may be that the ,king of ,oudh1 thinking that annexation was inevitable1 may have been inclined to attempt to secure some private arrangement with the ,east ,india ,company1 under which he would remain titular sovereign1 paying a tribute direct to the authorities in ,england1 and that he wished to conduct these negotiations without the knowledge of the ,resident at ,lucknow4 ,there does not seem to be independent evidence of this mission of ,mir ,hasan ',ali1 and we are told that it was1 as might have been expected1 unsuccessful4 ,no mention is made of his wife in the official records1 and ,i have been unable to trace her family name or the date and place of her marriage4 ,mir ,hasan ',ali and his wife sailed for ,calcutta1 and travelled to ,lucknow via ,patna4 ,she tells little of her career in ,india1 save that she lived there for twelve years1 presumably from #ahaf to #ahbh1 and that eleven years of that time were spent in the house of her father-in-law at ,lucknow4 ,in the course of her book she gives only one date1 ,september #ah1 #ahbe1 when her husband held the post of ,tahsildar1 or sub-collector of revenue1 at ,kanauj in the ,british district of ,farrukhabad4 ,no records bearing on his career as a ,british official are forthcoming4 ,another ,lucknow tradition states that on his arrival at the ,court of ,oudh from ,england he was1 on the recommendation of the ,resident1 appointed to a post in the ,king's service on a salary of ,rs4 #cjj per annum4 ,subsequently he fell into disgrace and was obliged to retire to ,farrukhabad with the court eunuch1 ,nawab ,mu'tamad-ud-daula1 ,agha ,mir4 ,with the restoration of ,agha ,mir to power1 ,hasan ',ali returned to ,lucknow1 and was granted a life pension of ,rs4 #ajj per mensem for his services as ,darogha at the ,residency1 and in consideration of his negotiations between the ,king and the ,british ,government or the ,east ,india ,company4 ,from the information collected at ,lucknow it appears that he was known as ,mir ,londoni1 'the ,london gentleman'1 and that he was appointed ,safir1 or ,attach1 at the court of ,king ,ghazi-ud-din ,haidar1 who conferred upon him the title of ,maslaha-ud-daula1 ',counsellor of ,state'4 ,by another account he held the post of ,mir ,munshi1 head native clerk or secretary to the ,british ,resident4 ,one of the most influential personages in the court of ,oudh during this period was that stormy petrel of politics1 ,nawab ,hakim ,mehndi4 ,he had been the right-hand man of the ,nawab ,sa'adat ,ali1 and on the accession of his son ,ghazi-ud-din ,haidar in #ahad he was dismissed on the ground that he had incited the ,king to protest against interference in ,oudh affairs by the ,resident1 ,colonel ,baillie4 ,the ,king at the last moment became frightened at the prospect of an open rupture with the ,resident4 ,nawab ,hakim ,mehndi was deprived of all his public offices and of much of his property1 and he was imprisoned for a time4 ,on his release he retired into ,british territory1 and in #ahbd he was living in magnificent style at ,fatehgarh4 ,in that year ,bishop ,heber visited ,lucknow and received a courteous letter from the ,nawab inviting him to his house at ,fatehgarh4 ,he gave the ,bishop an assurance 'that he had an ,english housekeeper1 who knew perfectly well how to do the honours of his establishment to gentlemen of her own nation4 7,she is1 in fact1 a singular female1 who became the wife of one of the ,hindustani professors at ,hertford1 now the ,hukeem's dewan1#b and bears1 ,i believe1 a very respectable character47' ,the authoress makes no reference to ,hakim ,mehndi1 nor to the fact that she and her husband were in his employment4 ,the cause of her final departure from ,india is stated by ,w4 ,knighton in a highly coloured sketch of court life in the days of ,king ,nasir-ud-daula1 ,the ,private ,life of an ,eastern ,king1 published in #ahee4 ',mrs4 ,meer ,hassan was an ,english lady who married a ,lucknow noble during a visit to ,england4 ,she spent twelve years with him in ,india1 and did not allow him to exercise a ,moslem's privilege of a plurality of wives4 ,returning to ,england afterwards on account of her health1 she did not again rejoin him4'#c ,the jealousy between rival wives in a polygamous ,musalman household is notorious4 ',a rival may be good1 but her son never3 a rival even if she be made of dough is intolerable3 the malice of a rival is known to everybody3 wife upon wife and heartburnings'--such are the common proverbs which define the situation4 ,but if her separation from her husband was really due to this cause1 it is curious that in her book she notes as a mark of a good wife that she is tolerant of such arrangements4 ',she receives him her husband with undisguised pleasure1 although she has just before learned that another member has been added to his well-peopled harem4 ,the good and forbearing wife1 by this line of conduct1 secures to herself the confidence of her husband1 who1 feeling assured that the amiable woman has an interest in his happiness1 will consult her and take her advice in the domestic affairs of his children by other wives1 and even arrange by her judgement all the settlements for their marriages1 c4 ,he can speak of other wives without restraint--for she knows he has others--and her education has taught her that they deserve her respect in proportion as they contribute to her husband's happiness4'#d ,it is certainly noticeable that she says very little about her husband beyond calling him in a conventional way 'an excellent husband' and 'a dutiful1 affectionate son'4 ,there is no indication that her husband accompanied her on her undated visit to ,delhi1 when she was received in audience by the ,king1 ,akbar ,,ii1 and the ,queen1 who were then living in a state of semi-poverty4 ,she tells us that they 'both appeared1 and expressed themselves1 highly gratified with the visit of an ,english lady1 who could explain herself in their language without embarrassment1 or the assistance of an interpreter1 and who was the more interesting to them from the circumstance of being the wife of a ,syaad'4#e ,from inquiries made at ,lucknow it has been ascertained that ,mir ,hasan ',ali had no children by his ,english wife4 ,by one or more native wives he had three children3 a daughter1 ,fatimah ,begam1 who married a certain ,mir ,sher ',ali1 of which marriage one or more descendants are believed to be alive2 and two sons1 ,mir ,sayyid ',ali or ,miran ,sahib1 said to have served the ,british ,government as a ,tahsildar1 whose grandson is now living at ,lucknow1 and ,mir ,sayyid ,husain1 who became a ,risaldar1 or commander of a troop1 in one of the ,oudh ,irregular ,cavalry ,regiments4 ,one of his descendants1 ,mir ,agha ',ali ,sahib1 possesses some landed property which was probably acquired by the ,risaldar4 ,after the annexation of ,oudh ,mir ,hasan ',ali is said to have been paid a pension of ,rs4 #ajj per mensem till his death in #ahfc4 ,it is also worthy of remark that she carefully avoids any reference to the palace intrigues and maladministration which prevailed in ,oudh during the reigns of ,ghazi-ud-din ,haidar and ,nasir-ud-din ,haidar1 who occupied the throne during her residence at ,lucknow4 ,she makes a vague apology for the disorganized state of the country3 ',acts of oppression may sometimes occur in ,native ,states without the knowledge even1 and much less by the command of1 the ,sovereign ruler1 since the good order of the government mainly depends on the disposition of the ,prime ,minister for the time being'#f--;a true remark1 but no defence for the conduct of the weak princes who did nothing to suppress corruption and save their subjects from oppression4 ,little is known of the history of ,mrs4 ,mir ,hasan ',ali after her arrival in ,england4 ,it has been stated that she was attached in some capacity to the household of the ,princess ,augusta1 who died unmarried on ,september #bb1 #ahdj4g ,this is probable1 because the list of subscribers to her book is headed by ,queen ,adelaide1 the ,princess ,augusta1 and other ladies of the ,royal ,family4 ,she must have been in good repute among ,anglo-,indians1 because several well-known names appear in the list3 ,h4,t4 ,colebrooke1 ,g4,c4 ,haughton1 ,mordaunt ,ricketts and his wife1 and ,colonel ,j4 ,tod4 ,the value of the book rests on the fact that it is a record of the first-hand experiences of an ,english lady who occupied the exceptional position of membership of a ,musalman family4 ,she tells us nothing of her friends in ,lucknow1 but she had free access to the houses of respectable ,sayyids1 and thus gained ample facilities for the study of the manners and customs of ,musalman families4 ,much of her information on ,islam was obtained from her husband and his father1 both learned1 travelled gentlemen1 and by them she was treated with a degree of toleration unusual in a ,shi'ah household1 this sect being rigid and often fanatical followers of ,islam4 ,she was allowed to retain a firm belief in the ,christian religion1 and she tells us that ,mir ,haji ,shah delighted in conversing on religious topics1 and that his happiest time was spent in the quiet of night when his son translated to him the ,bible as she read it4#h ,her picture of zenana life is obviously coloured by her frank admiration for the people amongst whom she lived1 who treated her with respect and consideration4 ,it is thus to some extent idyllic4 ,at the same time1 it may be admitted that she was exceptionally fortunate in her friends4 ,her sketch may be usefully compared with that of ,mrs4 ,fanny ,parks in her charming book1 ,the ,wanderings of a ,pilgrim in ,search of the ,picturesque4 ,mrs4 ,parks had the advantage of having acquired a literary knowledge of ,hindustani1 while ,mrs4 ,mir ,hasan ',ali1 to judge from the way in which she transliterates native words1 can have been able to speak little more than a broken patois1 knew little of grammar1 and was probably unable to read or write the ,arabic character4 ,colonel ,gardner1 who had wide and peculiar experience1 said to ,mrs4 ,parks3 ',nothing can exceed the quarrels that go on in the zenana1 or the complaints the begams make against each other4 ,a common complaint is ,such a one has been practising witchcraft against me4 ,if the husband make a present to one wife1 if it be only a basket of mangoes1 he must make the same exactly to all the other wives to keep the peace4 ,a wife1 when in a rage with her husband1 if on account of jealousy1 often says1 ,i wish ,i were married to a grass-cutter1 i4e4 because a grass-cutter is so poor that he can only afford to have one wife4'#i ,mrs4 ,parks from her own experience calls the zenana 'a place of intrigue1 and those who live within four walls cannot pursue a straight path2 how can it be otherwise1 when so many conflicting passions are called forth8'#aj ,she adds that ',musalmani ladies generally forget their learning when they grow up1 or they neglect it4 ,everything that passes without the four walls is repeated to them by their spies2 never was any place so full of intrigue1 scandal1 and chit-chat as a zenana4'#aa ,when she visited the ,delhi palace she remarks3 ',as for beauty1 in a whole zenana there may be two or three handsome women1 and all the rest remarkably ugly4'#ab ,european officers at the present day have no opportunities for acquiring a knowledge of the conditions of zenana life2 but from the rumours that reach them they would probably accept the views of ,mrs4 ,parks in preference to those of ,mrs4 ,mir ,hasan ',ali4 ,though her opinions on the life of ,musalman ladies is to some extent open to criticism1 and must be taken to apply only to the exceptional society in which she moved1 her account of the religious feasts and fasts1 the description of the marriage ceremonies and that of the surroundings of a native household are trustworthy and valuable4 ,some errors1 not of much importance and probably largely due to her imperfect knowledge of the language1 have been corrected in the notes of the present edition4 ,it must also be understood that her knowledge of native life was confined to that of the ,musalmans1 and she displays no accurate acquaintance with the religion1 life or customs of the ,hindus4 ,the account in the text displays a bias in favour of the ,shi'ah sect of ,musalmans1 as contrasted with that of the ,sunnis4 ,for a more impartial study of the question the reader is referred to ,sir ,w4 ,muir1 ,annals of the ,early ,caliphate1 ,the ,caliphate1 and to ,major ,r4,d4 ,osborn1 ,islam under the ,khalifs of ,baghdad4 #a ,col4 ,h4,m4 ,vibart1 ,addiscombe1 pp4 #ci1 #da1 #db4 #b ,diwan1 chief agent1 manager4 #c p4 #bjh4 #d p4 #ahb4 #e p4 #bij4 #f p4 #bbg4 #g ,calcutta ,review1 ii4 #chg4 #h pp4 #hj1 #dbb4 #i ,vol4 i1 pp4 #bcj1 #dec4 #aj i4 #cia4 #aa i4 #dej4 #ab ii4 #bae4 ,,contents ,,introductory ,,letter ,,letter ,i ,introductory ,remarks4--,the characteristic simplicity of manners exhibited in ,native families4--,their munificent charity4--,the ,syaads4 ,their descent1 and the veneration paid to them4--,their pride of birth4--,fast of ,mahurrum4--,its origin4--,the ,sheahs and ,soonies4--,memorandum of distances4--,mount ,judee 7,judea71 the attributed burying-place of ,adam and ,noah4--,mausoleum of ,ali4--,tomb of ,eve4--,meer ,hadjee ,shah4 ,,letter ,,ii ,celebration of ,mahurrum4--,the ,tazia4--,mussulmaun ,cemeteries4--,an ,emaum-baarah4--,piety of the ladies4--,self-inflicted abstinence and privations endured by each sex4--,instances of the devotional zeal of the ,mussulmauns4--,attempted infringement on their religious formalities4--,the ,resident at ,lucknow4--,enthusiastic ardour of the poor4--,manner of celebrating the ,mahurrum in opposition to the precepts of the ,khoraun4--,mosque and ,emaum-baarah contrasted4--,the supposition of ,mussulmauns practising idolatry confuted4 ,,letter ,,iii ,continuation of ,mahurrum4--,consecration of ,banners4--,durgah at ,lucknow4--,its origin explained4--,regarded with peculiar veneration4--,the ,nuwaub vows to build a new one4--,its description4--,procession to the ,durgah4--,najoomies4--,influence possessed and practised by them4--,eunuchs4--,anecdotes of some having attained great honours and wealth4--,presents bestowed upon them generally revert to the donor4--,rich attire of male and female slaves444,page #cb ,,letter ,,iv ,mahurrum concluded4--,night of ,mayndhie4--,emaum-baarah of the ,king of ,oude4--,procession to ,shaah ,nudghiff4--,last day of ,mahurrum4--,chattahs4--,musical instruments4--,zeal of the ,native gentlemen4--,funeral obsequies over the ,tazia at ,kraabaallah4--,sentiments of devout ,mussulmauns4--,the fast followed by acts of charity4--,remarks on the observance of ,mahurrum444,page #db ,,letter ,v ,time4--,how divided in ,hindoostaun4--,observances after ,mahurrum--,luxuries and enjoyments resumed4--,black dye used by the ladies4--,their nose-ring4--,number of rings worn in their ears4--,mode of dressing their hair4--,aversion to our tooth-brushes4--,toilet of the ladies4--,the ,pyjaamahs4--,the ,ungeeah 7bodice74--,the ,courtie4--,the ,deputtah4--,reception of a superior or elder amongst the ladies4--,their fondness for jewels4--,their shoes4--,the state of society amongst the ,mussulmaun ladies4--,their conversational endowments4--,remark upon the fashion and duty of beards444,page #ee ,,letter ,,vi ,the ,mussulmaun religion4--,sectarians4--,their difference of faith4--,history of the ,soonies4--,the ,caliphas ,omir1 ,osman1 ,aboubuker1 c4--,mahumud's parting charge to ,ali4--,omir's jealousy of ,ali4--,the ,khoraun4--,how compiled4--,the ,calipha ,omir held in detestation4--,creed of the ,sheahs4--,funeral service4--,opinions of the ,mussulmauns respecting the ,millennium4--,the foundation of their faith exhibited4--,sentiments of the most devout followers of ,mahumud4--,bridge of ,sirraat1 the ,scales1 c41 explained4--,emaum ,mhidhie4--,prophecy of his reappearance4--,its early fulfilment anticipated4--,discourse with ,meer ,hadjee ,shaah on this subject444,page #ff ,,letter ,,vii ,namaaz 7daily prayer74--,the ,mussulmaun prayers4--,their different names and times4--,extra prayer-service4--,the ,mosque4--,ablutions requisite previous to devotion4--,prostrations at prayers4--,mosque described4--,the ,mussulmaun's ,sabbath4--,its partial observance4--,the amusements of this life not discontinued on the ,sabbath4--,employment of domestics undiminished on this day4--,works of importance then commenced4--,reasons for appropriating ,friday to the ,sabbath4--,the ,jews opposed to ,mahumud4--,the ,prophet receives instructions from the angel ,gabriel4--,their import and definition4--,remarks of a ,commentator on the ,khoraun4--,prayer of intercession4--,pious observance of ,christmas day by a ,native ,lady4--,opinions entertained of our ,saviour4--,additional motives for prayer4--,david's ,mother's prayer4--,anecdote of ,moses and a ,woodcutter4--,remarks upon the piety and devotion of the female ,mussulmauns444,page #hb ,,letter ,,viii ,the ,fast of ,rumzaun4--,motives for its strict observance4--,its commencement and duration4--,sentiments of ,meer ,hadjee ,shaah on the day of fasting4--,adherence of the females to the observing this fast4--,how first broken4--,devout persons extend the term to forty days4--,children permitted to try their zeal4--,calamitous effects of the experiment4--,exemptions from this duty4--,joyful termination of the fast4--,celebration of ,eade on the last day4--,the ,nuzza4--,nautchwomen and ,domenie4--,surprise of the ,natives at ,european dancing4--,remarks on their ,music4--,anecdotes of ,fatima4--,the ,chuckee444,page #ih ,,letter ,,ix ,the ,hadje 7,pilgrimage to ,mecca74--,commanded to be performed by ,mahumud4--,eagerness of both1 sexes to visit the ,prophet's tomb4--,qualifications requisite for the undertaking4--,different routes from ,india to ,mecca4--,duties of the pilgrims at the ,holy ,house4--,mecca and its environs4--,place of ,abraham4--,the ,bedouins4--,anecdote of a devotee and two pilgrims4--,a ,bedouin ,arab and the travellers to ,mecca4--,the ,kaabah 7,holy ,house74--,superstitious regard to a chain suspended there4--,account of the gold water-spout4--,tax levied on pilgrims visiting the tomb of ,mahumud by the ,sheruff of ,mecca4--,sacred visit to the tombs of ,ali1 ,hasan1 and ,hosein4--,the importance attached to this duty4--,travellers annoyed by the ,arabs4--,an instance recorded4--,the ,nudghiff ,usheruff4--,anecdotes of ,syaad ,harshim444,page #aab ,,letter ,x ,the ,zuckhaut 7,god's portion74--,syaads restricted the benefit of this charity4--,the ,sutkah4--,the ,emaum's ,zaumunee 7protection74--,the ,tenths1 or ,syaads' ,due4--,mussulmauns attribute thanks to ,god only1 for all benefits conferred4--,extracts from the ',hyaatool ,kaaloob'4--,mahumud's advice4--,his precepts tend to inculcate and encourage charity4--,remarks on the benevolence of ,mussulmauns444,page #ace ,,letter ,,xi ,mussulmaun festivals4--,buckrah ,eade4--,ishmael believed to have been offered in sacrifice by ,abraham and not ,isaac4--,descent of the ,mussulmauns from ,abraham4--,the ,eade-gaarh4--,presentation of ,nuzzas4--,elephants4--,description of the ,khillaut 7robe of honour74--,customs on the day of ,buckrah ,eade4--,nou-,roze 7,new ,year's ,day74--,manner of its celebration4--,the ,bussund 7,spring-colour74--,the ,sah-bund4--,observances during this month4--,festival of the ,new ,moon4--,superstition of the ,natives respecting the influence of the ,moon4--,their practices during an eclipse4--,supposed effects of the ,moon on a wound4--,medicinal application of lime in ,hindoostaun4--,observance of ,shubh-burraat4 ,,letter ,,xii ,the ,zeenahnah4--,its interior described4--,furniture1 decorations1 c4--,the ,purdah 7curtains74--,bedstead4--,the ,musnud 7seat of honour74--,mirrors and ornamental furniture disused4--,display on occasions of festivity4--,observations on the ,mussulmaun ,ladies4--,happiness in their state of seclusion4--,origin of secluding females by ,mahumud4--,anecdote4--,tamerlane's command prohibiting females being seen in public4--,the ,palankeen4--,bearers4--,their general utility and contentedness of disposition4--,habits peculiar to ,mussulmaun ,ladies4--,domestic arrangements of a ,zeenahnah4--,dinner and its accompanying observances4--,the ,lota and ,lugguns4--,the ,hookha4--,further investigation of the customs adopted in ,zeenahnahs444,page #afc ,,letter ,,xiii ,plurality of wives4--,mahumud's motive for permitting this privilege4--,state of society at the commencement of the ,prophet's mission4--,his injunctions respecting marriage4--,parents invariably determine on the selection of a husband4--,first marriages attended by a public ceremony4--,the first wife takes precedence of all others4--,generosity of disposition evinced by the ,mussulmaun ladies4--,divorces obtained under certain restrictions4--,period of solemnizing marriage4--,method adopted in choosing a husband or wife4--,overtures and contracts of marriage1 how regulated4--,mugganee1 the first contract4--,dress of the bride elect on this occasion4--,the ceremonies described as witnessed4--,remarks on the bride4--,present from the bridegroom on ,buckrah ,eade444 ,page #agi ,,letter ,,xiv ,wedding ceremonies of the ,mussulmauns4--,the new or full moon propitious to the rites being concluded4--,marriage settlements unknown4--,control of the wife over her own property4--,three days and nights occupied in celebrating the wedding4--,preparations previously made by both families4--,ostentatious display on these occasions4--,day of ,sarchuck4--,customs on the day of ,mayndhie4--,sending ,presents4--,day of ,baarraat4--,procession of the bridegroom to fetch the bride4--,the bride's departure to her new home4--,attendant ceremonies explained4--,similarity of the ,mussulmaun and ,hindoo ceremonies4--,anecdote of a ,moollah4--,tying the ,narrah to the ,moosul444,page #aie ,,letter ,,xv ,on the birth and management of children in ,hindoostaun4--,increase of joy on the birth of a ,son4--,preference generally shown to male children4--,treatment of ,infants4--,day of ,purification4--,offerings presented on this occasion to the child4--,the anniversary of the birthday celebrated4--,visit of the father to the ,durgah4--,pastimes of boys4--,kites4--,pigeons4--,the ,mhogdhur4--,sword-exercise4--,the ,bow and ,arrows4--,the ,pellet-bow4--,crows4--,sports of ,native gentlemen4--,cock-fighting4--,remarks upon horses1 elephants1 tigers1 and leopards4--,pigeon-shooting4--,birds released from captivity on particular occasions4--,reasons for the extension of the royal clemency in ,native ,courts4--,influence of the ,prime ,minister in the administration of justice444,page #baj ,,letter ,,xvi ,remarks on the trades and professions of ,hindoostaun4--,the ,bazaars4--,naunbye 7,bazaar cook74--,the ,butcher1 and other trades4--,shroffs 7,money-changers74--,popular cries in ,native cities4--,the articles enumerated and the venders of them described4--,the ,cuppers4--,leechwomen4--,ear-cleaners4- -,old silver4--,pickles4--,confectionery4--,to ys4--,fans4--,vegetables and fruit4--,mangoes4--,melons4--,melon-cyde r4--,fish4--,bird-catcher4--,the ,butcher-bird1 the ,coel1 and ,lollah4--,fireworks4--,parched corn4--,wonder-workers4--,snakes4--,anec dote of the ,moonshie and the ,snake-catcher4--,the ,cutler4--,sour curds4--,clotted cream4--,butter4--,singular process of the ,natives in making butter4--,ice4--,how procured in ,india4--,ink4--,all writing dedicated to ,god by the ,mussulmauns4--,the reverence for the name of ,god4--,the ,mayndhie and ,sulmah444,page #bbh ,,letter ,,xvii ,seclusion of ,females4--,paadshah ,begum4--,the ,suwaarree4--,female ,bearers4--,eunuchs4--,rutts4--,partiali ty of the ,ladies to ,large retinues4--,female ,companions4--,telling the ,khaunie4--,games of the ,zeenahnah4--,shampooing4--,the ,punkah4--,slaves and slavery4--,anecdote4--,the ,persian ,poets4--,fierdowsee4--,saadie1 his ',goolistaun'4--,haafiz4--,mahumud ,baarkur4--',hyaatool ,kaaloob'4--,different manner of pronouncing ,scripture names444,page #bdh ,,letter ,,xviii ,evils attending a residence in ,india4--,frogs4--,flies4--,blains4-- ,musquitoes4--,the ,white ,ant4--,the ,red ,ant4--,their destructive habits4--,a ,tarantula4--,black ,ants4--,locusts4--,superstition of the ,natives upon their appearance4--,the ,tufaun1 or ,haundhie 7tempest74--,the rainy season4--,thunder and lightning4--,meteors4-- ,earthquakes4--,a city ruined by them4--,reverence of the ,mussulmauns for saints4--,prickly heat4--,cholera ,morbus4--,mode of ,treatment4--,temperance the best remedy4--,recipe444,page #beh ,,letter ,,xix ,kannoge4--,formerly the capital of ,hindoostaun4--,ancient castle4--,durability of the bricks made by the aborigines4--,prospect from the ,killaah 7castle74--,ruins4--,treasures found therein4--,the ,durgah ,baallee ,peer ,kee4--,mukhburrahs4--,ancient ,mosque4--,singular structure of some stone pillars4--,the ,durgah ,mukdoom ,jhaunneer4--,conversions to the ,mussulmaun ,faith4--,anecdote4--,ignorance of the ,hindoos4--,sculpture of the ,ancients4--,mosque inhabited by thieves4--,discovery of ,nitre4--,method of extracting it4--,conjectures of its produce4--,residence in the castle4--,reflections444,page #bgd ,,letter ,,xx ,delhi4--,description of the city4--,marble hall--,the ,queen's ,mahul 7palace74--,audience with the ,king and ,queen4--,conversation with them4--,character of their ,majesties4--,visit to a ,muckburrah4--,soobadhaars4--,the nature of the office4--,durgah of ,shah ,nizaam ood deen4--,tomb of ,shah ,allum4--,ruins in the vicinity of ,delhi4 --,antique pillars 7,kootub74--,prospect from its galleries4--,anecdotes of ,juangheer and ,khareem ,zund444,page #bhi ,,letter ,,xxi ,natural ,productions of ,india4--,trees1 shrubs1 plants1 fruits1 c4--,their different uses and medicinal qualities4--,the ,rose4--,native medical practice4--,antidote to ,hydrophobia4--,remedy for the venom of the ,snake4--,the ,chitcherah 7,inverted thorn74--,the ,neam-tree4--,the ,hurrundh 7,castor-tree74--,the ,umultass 7,cassia-tree74--,the ,myrtle4--,the ,pomegranate4--,the ,tamarind4--,the ,jahmun4--,the ,mango4--,the ,sherrefah4--,white and red ,guavers4--,the ,damascus ,fig4--,the ,peach1 and other ,fruits4--,the ,mahdhaar 7,fire-plant74--,the ,sirrakee and ,sainturh 7,jungle-grass74--,the ,bamboo1 and its various uses enumerated444,page #cjd ,,letter ,,xxii ,monkeys4--,hindoo opinions of their ,nature4--,instances of their sagacity4--,rooted animosity of the ,monkey tribe to the snake4--,cruelty to each other when maimed4--,the female remarkable for affection to its young4--,anecdotes descriptive of the belief of the ,natives in the ,monkey being endowed with reason4--,the ,monkeys and the ,alligator4--,the ,traveller and the ,monkeys4--,the ,hindoo and the ,monkey444,page #cbd ,,letter ,,xxiii ,the ,soofies4--,opinion of the ,mussulmauns concerning ,solomon4--,the ,ood-ood4--,description of the ,soofies and their sect4--,regarded with great reverence4--,their protracted fasts4--,their opinion esteemed by the ,natives4--,instance of the truth of their predictions4--,the ,saalik and ,majoob ,soofies4--,the poets ,haafiz and ,saadie4--,character and attainments of ,saadie4--,his ',goolistaun'4--,anecdotes descriptive of the origin of that work4--,farther remarks on the character and history of ,saadie4--,interesting anecdotes illustrative of his virtues and the distinguishing characteristics of the ,soofies444,page #cca ,,letter ,,xxiv ,the ,soofies continued4--,eloy ,bauxh4--,assembly of ,saalik ,soofies4--,singular exhibition of their zeal4--,mystery of ,soofeism4--,the terms ,soofie and ,durweish explained4--,anecdote of ,shah ,sherif4--,shah ,jee and the ,paltaan4--,dialogue on death between ,shah ,jee and his wife4--,exemplary life of his grandson4--,anecdote of a ,mussulmaun lady4--,reflections on modern ,hindoos4--,anecdotes of ,shah ood ,dowlah and ,meer ,nizaam444,page #cdh ,,letter ,,xxv ,mussulmaun ,devotees4--,the ,chillubdhaars4--,peculiar mode of worship4--,propitiatory offerings4--,supposed to be invulnerable to fire4--,the ,maadhaars or ,duffelees4--,character of the founder4--,pilgrimage to his tomb4--,females afflicted on visiting it4--,effects attributed to the violation of the sanctuary by a foreigner4--,superstition of the ,natives4--,anecdote of ,sheikh ,suddoo and the ,genii4--,the way of the world exemplified1 a ,khaunie 7,hindoostaunie fable74--,moral fable4--,the ,king who longed for fruit444,page #cgj ,,letter ,,xxvi ,superstition of the ,natives4--,fair annually kept by ,hindoos4--,supposed practice of witchcraft by an old woman4--,assaulted by an infuriated populace4--,rescued by a ,native gentleman4--,he inquires their reasons for persecuting her4--,is instrumental in appeasing their malignity4--,endeavours to remove their prejudice4--,proneness of ,asiatics to superstition4--,opinion of a ,mussulmaun on the influence of evil spirits4--,account of a woman possessed by an evil spirit4--,dialogue with her during the paroxysms of her affliction4--,means used for her recovery4--,further allusions to the false notions of the ,natives respecting supernatural agency444,page #chg ,,letter ,,xxvii ,memoir of the life of ,meer ,hadjee ,shah4--,his descent4--,anecdote of a youthful exploit4--,his predilection for the army4--,leaves his home to join the army of a neighbouring ,rajah4--,adventures on the way4--,is favourably received and fostered by the ,rajah4--,his first pilgrimage to ,mecca4--,occurrences during his stay in ,arabia4--,description of a tiger-hunt4--,detail of events during his subsequent pilgrimages4--,the plague4--,seizure by pirates4--,sketch of the life of ,fatima1 an ,arabian lady4--,relieved from slavery by ,meer ,hadjee ,shah4--,he marries her4--,observations on the piety of his life4--,concluding remarks444,page #djj ,,index444,page #dbg ,,introductory ,,letter ,actuated by a sense of duty to the people with whom twelve years of my life were passed on terms of intimacy and kindness1 ,i was induced to write the principal number of the following ,letters as faithful sketches of the ,manners1 ,customs1 and ,habits of a people but little known to the ,european reader4 ,they were at first designed merely for the perusal of private friends2 who1 viewing them with interest1 recommended my bringing them before the public1 considering that the information they contained would be acceptable from its originality1 as presenting a more familiar view of the opinions and the domestic habits of the ,mussulmaun community of ,hindoostaun than any hitherto presented through other channels4 ,i have found 7and ,i believe many will coincide with me in the opinion7 that it is far easier to think with propriety than to write our thoughts with perspicuity and correctness2 but when the object in view is one which conscience dictates1 the humblest effort of a female pen advances with courage2 and thus influenced1 ,i venture to present my work to the public1 respectfully trusting they will extend their usual indulgence to a first attempt1 from the pen of a very humble scribe1 more solicitous for approbation than applause4 ,the orthography of ,asiatic words may differ in some instances in my pages from those of other writers--this1 however1 is from error1 not design1 and may be justly attributed to my own faulty pronunciation4 ,i have inserted in these ,letters many anecdotes and fables1 which at the first view1 may be considered as mere nursery tales4 ,my object1 however1 will ,i trust plead my excuse3 they are introduced in order to illustrate the people whom ,i have undertaken to describe2 and1 primarily strengthened by the moral tendency of each anecdote or fable selected for my pages1 ,i cannot but consider them as well suited to the purpose4 ,without farther apology1 but with very great deference1 ,i leave these imperfect attempts to the liberality of my readers1 acknowledging with gratitude the condescending patronage ,i have been honoured with1 and sincerely desiring wherever anticipations of amusement or information from my observations have been formed1 that the following pages may fulfil those expectations1 and thus gratify my wish to be in the smallest degree useful in my generation4 ,b4 ,,meer ,,hassan ,,ali ,,observations1 ,,etc4 ,,letter ,i ,introductory ,remarks4--,the characteristic simplicity of manners exhibited in ,native families4--,their munificent charity4--,the ,syaads4--,their descent1 and the veneration paid to them4--,their pride of birth4--,fast of ,mahurrum4--,its origin4--,the ,sheahs and ,soonies4--,memorandum of distances4--,mount ,judee 7,judea71 the attributed burying-place of ,adam and ,noah4--,mausoleum of ,ali4--,the tomb of ,eve4--,meer ,hadjee ,shaah4 ,i have promised to give you1 my friends1 occasional sketches of men and manners1 comprising the society of the ,mussulmauns in ,india4 ,aware of the difficulty of my task1 ,i must entreat your kind indulgence to the weaknesses of a female pen1 thus exercised for your amusement1 during my twelve years' domicile in their immediate society4 ,every one who sojourns in ,india for any lengthened period1 will1 ,i believe1 agree with me1 that in order to promote health of body1 the mind must be employed in active pursuits4 ,the constitutionally idle persons1 of either sex1 amongst ,europeans1 are invariably most subject to feel distressed by the prevailing annoyances of an ,indian climate3 from a listless life results discontent1 apathy1 and often disease4 ,i have found1 by experience1 the salutary effects of employing time1 as regards1 generally1 healthiness of body and of mind4 ,the hours devoted to this occupation 7tracing remarks for the perusal of far distant friends7 have passed by without a murmur or a sigh1 at the height of the thermometer1 or the length of a day during the season of hot winds1 or of that humid heat which prevails throughout the periodical rains4 ,time flies quickly with useful employment in all places2 in this exhausting climate every one has to seek amusement in their own resources1 from sunrise to sunset1 during which period there is no moving from home for1 at least1 eight months out of the twelve4 ,i have not found any occupation so pleasant as talking to my friends1 on paper1 upon such subjects as may admit of the transfer for their acceptance--and may ,i not hope1 for their gratification also8 ,the patriarchal manners are so often pictured to me1 in many of the every-day occurrences exhibited in the several families ,i have been most acquainted with in ,india1 that ,i seem to have gone back to that ancient period with my new-sought home and new friends4 ,here ,i find the master and mistress of a family receiving the utmost veneration from their slaves and domestics1 whilst the latter are permitted to converse and give their opinions with a freedom 7always respectful71 that at the first view would lead a stranger to imagine there could be no great inequality of station between the persons conversing4 ,the undeviating kindness to aged servants1 no longer capable of rendering their accustomed services2 the remarkable attention paid to the convenience and comfort of poor relatives1 even to the most remote in consanguinity2 the beamings of universal charity2 the tenderness of parents2 and the implicit obedience of children1 are a few of those amiable traits of character from whence my allusions are drawn1 and ,i will add1 by which my respect has been commanded4 ,in their reverential homage towards parents1 and in affectionate solicitude for the happiness of those venerated authors of their existence1 ,i consider them the most praiseworthy people existing4 ,on the spirit of philanthropy exhibited in their general charity1 ,i may here remark1 that they possess an injunction from their ,lawgiver1 'to be universally charitable'4#a ,this command is reverenced and obeyed by all who are his faithful followers4 ,they are persuaded that almsgiving propitiates the favour of ,heaven1 consequently this belief is the inducing medium for clothing the naked1 feeding the hungry1 supporting the weak1 consoling the afflicted1 protecting the fatherless1 sheltering the houseless traveller1 and rendering the ear and the heart alive to the distresses of the poor in all situations4 ,a good ,mussulmaun never allows the voice to pass unheeded where the suppliant applies1 ',in the name of ,god'1 or ',for the love of ,god'4 ,i have often been obliged to hear the ,mussulmauns accused of an ostentatious display of their frequent acts of charity4 ,it may be so in some instances2 human nature has failings common to all complexions4 ,pride may sometimes open the purse of the affluent to the poor man's petition2 but when the needy benefit by the rich1 it is unjust to scrutinize the heart's motive1 where the act itself alleviates the present sufferings of a fellow-creature4 ,imposition is doubtless often practised with success by the indolent1 who excite the good feelings of the wealthy by a tale of woe2 the sin rests with him who begs unworthily1 not with him who relieves the supposed distresses of his poorer neighbour4 ,the very best of human beings will acknowledge they derive benefits from the bounty of their ,maker1 not because they are deserving1 but that ',he is merciful'4 ,i shall have occasion to detail in my ,letters some of the ,mussulmaun observances1 festivals1 c41 which cannot be accomplished without feeding the poor2 and1 in justice to their general character1 be it acknowledged1 their liberality is not confined to those stated periods4 ,the ,syaads#b 7,meers#c7 are descendants from ,mahumud1 the acknowledged ,prophet and ,lawgiver of the ,mussulmauns2 and1 as might be expected1 are peculiar objects of respect and favour amongst the true believers 7as those who hold their faith are designated74 ',the poor ,syaad's family' are the first to be considered when the rich have determined on dispensing gifts in charity4 ,the ,syaads1 however1 are under peculiar restrictions as regards the nature of those gifts which they are permitted to accept4 ,money obtained by unlawful means1 as forbidden in the ,khoraun#d 7usury for instance#e71 is deemed polluted1 and must neither be offered to1 nor accepted by1 these 'children of the ,prophet'4 ,the ,syaads are the ,lords of ,mussulmaun society1 and every female born to them is a ,lady 7,begum#f74 ,heralds' offices they have none1 but genealogy is strictly kept in each ,mussulmaun family1 who can boast the high privilege of bearing the ,prophet's blood in their veins4 ,the children of both sexes are taught1 from the time of their first speaking intelligibly1 to recount their pedigree1 up to ,hasan1 or ,hosein1 the two sons of ,ali1 by his cousin ,fatima1 the daughter of their ,prophet3 this forms a striking part of their daily education1 whilst they continue in their mother's zeenahnah#g 7lady's apartment72 and1 from the frequent repetition1 is so firmly fixed in the memory1 that they have no difficulty in tracing their pedigree whenever called upon to do so1 unaided by the manuscript genealogy kept with care in the parental treasury4 ,this method of retaining lineage is not always a check against impostors2 many have taken upon themselves the honourable distinction of the ,syaad1 without having the slightest claim to the title2 but when the cheat is discovered such persons are disgraced1 and become aliens to the respectable4 ,so many advantages are enjoyed by ,syaads1 that it is not surprising there should be some1 which have no right1 anxious to be numbered with those who are truly the ,mussulmaun lords2 though such men are taught to believe that1 by the usurpation1 they shut themselves out from the advantages of their ,prophet's intercession at the great day of judgment4 ,the ,syaads are very tenacious in retaining the purity of their race unsullied1 particularly with respect to their daughters2 a conscientious ,syaad regards birth before wealth in negotiations for marriage3 many a poor lady1 in consequence of this prejudice1 lives out her numbered days in single blessedness1 although--to their honour be it told--many charitably disposed amongst the rich men of the country have1 within my recollection of ,indian society1 granted from their abundance sufficient sums to defray the expenses of a union1 and given the marriage portion1 unsolicited1 to the daughters of the poorer members of this venerated race4 ,a ,syaad rarely speaks of his pecuniary distresses1 but is most grateful when relieved4 ,i am intimately acquainted with a family in which this pride of birth predominates over every advantage of interest4 ,there are three unmarried daughters1 remarkable for their industrious habits1 morality1 and strict observance of their religious duties2 they are handsome1 well-formed women1 polite and sensible1 and to all this they add an accomplishment which is not by any means general amongst the females of ,hindoostaun1 they have been taught by their excellent father to read the ,khoraun in ,arabic--it is not allowed to be translated1#h--;and the ,commentary in ,persian4 ,the fame of their superiority has brought many applications from the heads of families possessing wealth1 and desirous to secure for their sons wives so eminently endowed1 who would waive all considerations of the marriage dowry1 for the sake of the ,begum who might thus adorn their untitled house4 ,all these offers1 however1 have been promptly rejected1 and the young ladies themselves are satisfied in procuring a scanty subsistence by the labour of their hands4 ,i have known them to be employed in working the jaullie#i 7netting7 for courties#aj 7a part of the female dress71 which1 after six days' close application1 at the utmost could not realize three shillings each2 yet ,i never saw them other than contented1 happy1 and cheerful1--a family of love1 and patterns of sincere piety4 ,the titles and distinctions conferred by sovereigns1 or the ,hon4 ,east ,india ,company in ,india1 as ,khaun1#aa ,bahadhoor1#ab ,nuwaub1#ac c41 are not actually hereditary honours1 though often presumed on1 and indulged in1 by successors4 ,the ,syaads1 on the contrary1 are the ,meers and ,begums 7nobility7 throughout their generations to the end of time1 or at any rate1 with the continuance of the ,mussulmaun religion4 ,having thus far explained the honourable distinction of the ,syaads1 ,i propose giving you some account of the ,mahurrum1#ad a celebrated mourning festival in remembrance of their first martyrs1 and which occupies the attention of the ,mussulmauns annually to a degree of zeal that has always attracted the surprise of our countrymen in ,india2 some of whom1 ,i trust1 will not be dissatisfied with the observations of an individual1 who having spent many years of her life with those who are chief actors in these scenes1 it may be expected1 is the better able to explain the nature of that ,mahurrum which they see commemorated every year1 yet many1 perhaps1 without comprehending exactly why4 ,those strong expressions of grief--the sombre cast of countenance1--the mourning garb1--the self-inflicted abstinence1 submitted to by the ,mussulmaun population1 during the ten days set apart for the fulfilment of the mourning festival1 all must have witnessed who have been in ,hindoostaun for any period4 ,i must first endeavour to represent the principal causes for the observance of ,mahurrum2 and for the information of those who have witnessed its celebration1 as well as for the benefit of others who have not had the same opportunity1 describe the manner of celebrating the event1 which occurred more than twelve hundred years ago4 ,hasan and ,hosein were the two sons of ,fatima and ,ali1 from whom the whole ,syaad race have generated2 ,hasan was poisoned by an emissary of the usurping ,calipha's2#ae and ,hosein1 the last sad victim of the family to the ,king ,yuzeed's#af fury1 suffered a cruel death1 after the most severe trials1 on the plains of ,kraabaallah1#ag on the tenth day of the ,arabian month ,mahurrum2 the anniversary of which catastrophe is solemnized with the most devoted zeal4 ,this brief sketch constitutes the origin of the festival2 but ,i deem it necessary to detail at some length the history of that period1 which may the better explain the motives assigned by the ,mussulmauns1 for the deep grief exhibited every year1 as the anniversary of ,mahurrum returns to these faithful followers of their martyred leaders1 ,hasan and ,hosein1 who1 with their devoted families1 suffered innocently by the hands of the guilty4 ,yuzeed1 the ,king of ,shawm1#ah it appears1 was the person in power1 amongst the followers of ,mahumud1 at that early period of ,mussulmaun history4 ,of the ,soonie sect1#ai his hatred to the descendants of ,mahumud was of the most inveterate kind2 jealousy1 it is supposed1 aided by a very wicked heart1 led him to desire the extirpation of the whole race1 particularly as he knew that1 generally1 the ,mussulmaun people secretly desired the immediate descendants of their ,prophet to be their rulers4 ,they were1 however1 intimidated by ,yuzeed's authority2 whilst he1 ever fearing the possibility of the ,syaads' restoration to their rights1 resolved1 if possible1 on sacrificing the whole family1 to secure himself in his illegal power4 ,ali had been treacherously murdered through the contrivances of the usurping ,calipha2 after his death1 the whole family removed from ,shawm1 the capital1 to ,medina1 where they lived some years in tranquillity1 making many converts to their faith1 and exercising themselves in the service of ,god and virtuous living4 ,unostentatious in their habits and manners1 they enjoyed the affection of their neighbours1 their own good name increasing daily1 to the utter dismay of their subtle enemy4 ,in the course of time1 the devout people of ,shawm1 being heartily tired of ,yuzeed's tyrannical rule1 and fearing the true faith would be defamed by the excesses and abuses of power committed by him1 they were desirous of calling to their aid a leader from the ,prophet's family1 who would secure1 in its original purity1 the performance of that religion which ,mahumud had taught4 ,some thousands of respectable ,mussulmauns1 it is related1 signed a petition to ,hosein1 requesting his immediate presence at ,shawm1 in order1 as the petition stated1 'that the religion his grandsire taught might be supported and promoted'2 and declaring 'the voluptuousness and infamy of ,yuzeed's life to be so offensive and glaring1 that the true faith was endangered by his vicious examples'2 and entreating him to accept his lawful rights as ',emaum'#bj 7,leader of the ,faithful74 ,hosein received the petition1 but declined accepting the proposed restitution of his family's rights at that time2 yet he held out hopes in his reply1 that he might eventually listen to their entreaties1 should he be convinced his presence was essential to their welfare2 and1 as a prelude to this1 he sent his cousin ,moslem1#ba on whom he could rely1 to make personal observation of the real state of things at ,shawm2 expecting to learn1 from his matured knowledge1 the real causes of complaint1 and the wishes of the people1 and by whose report he would be guided1 as to his final acceptance or rejection of the proposed measure for his becoming their leader4 ,moslem1 accompanied by his two sons1 mere youths1 left ,medina on this important mission1 and having accomplished the tedious march without accident or interruption1 he delivered ,hosein's letters to those persons of consequence in ,shawm1 who were at the head of the party petitioning his appearance there1 and who proffered their influence and support for the recovery of the rights and privileges so long withheld from the descendants of ,mahumud4 ,moslem was kindly greeted by them1 and multitudes flocked to his quarters1 declaring ,hosein the lawful leader of true ,mussulmauns4 ,elated with these flattering indications1 he too promptly despatched his messengers to ,hosein1 urging his immediate return to ,shawm4 ,in the mean time1 and long before the messengers could reach ,medina1 ,yuzeed1 learning the state of things in the capital1 was seriously alarmed and greatly enraged2 he issued orders for the seizure of ,moslem and his children1 and desiring to have them brought to his presence1 offered immense sums of money for their capture4 ,the friends of ,moslem1 however1 succeeded1 for a time1 in secreting his person from ,king ,yuzeed's emissaries1 trusting the darkness of night would enable him to escape4 ,but the slaves and dependants of the tyrant being despatched into all quarters of the city1 ,moslem's retreat was eventually discovered2 and1 through the influence of a purse of gold1 his person was given up to the ,king's partizans4 ,the unfortunate agent of ,hosein had confided the charge of his two sons to the ,kauzy#bb of the city1 when the first report reached him of the tyrant ,yuzeed's fury4 ,this faithful ,kauzy1 as the night advanced1 intended to get the poor boys conveyed to the halting place of a ,kaarawaun1#bc which he knew was but a few miles off1 on their route for ,medina4 ,the guide1 to whom the youths were intrusted1 either by design or mistake1 took the wrong road2 and1 after wandering through the dreary night1 and suffering many severe trials1 they were taken prisoners by the cruel husband of a very amiable female1 who had compassionately1 at first1 given them shelter as weary travellers only2 but1 on discovering whose children they were1 she had secreted them in her house4 ,her husband1 however1 having discovered the place of their concealment1 and identified them as the sons of ,moslem1 cruelly murdered the innocent boys for the sake of the reward offered for their heads4 ,in his fury and thirst for gold1 this wicked husband of the kind-hearted woman spared not his own wife and son1 who strove by their united efforts1 alternately pleading and resisting1 to save the poor boys from his barbarous hands4 ,this tragic event is conveyed into pathetic verse1 and as often as it is repeated in the families of the ,mussulmauns1 tears of fresh sympathy are evinced1 and bewailings renewed4 ,this forms the subject for one day's celebration during ,mahurrum2 the boys are described to have been most beautiful in person1 and amiable in disposition4 ,after enduring ignominy and torture1 and without even being brought to trial1 ,moslem was cast from a precipice1 by ,yuzeed's orders1 and his life speedily terminated1 to glut the vengeance of the tyrant ,king4 ,as the disastrous conclusion of ,moslem's mission had not reached the ear of ,hosein1 he1 elated with the favourable reception of his cousin1 and the prospect of being received at ,shawm in peace and good will1 had without delay commenced his journey1 accompanied by the females of his family1 his relations1 and a few steady friends who had long devoted themselves to his person and cause4 ,the written documents of that remarkable period notice1 that the whole party of ,hosein1 travelling from ,medina towards ,shawm1 consisted only of seventy-two souls3 ,hosein having no intention to force his way to the post of leader1 had not deemed it necessary to set out with an army to aid him1 which he undoubtedly might have commanded by his influence with the people professing 'the ,faith'4 ,yuzeed1 in the mean time1 having by his power destroyed ,moslem and the two youths his sons1 and receiving positive intelligence that ,hosein had quitted ,medina to march for ,shawm1 as his fears suggested1 with an army of some magnitude1 he ordered out an immense force to meet ,hosein on the way1 setting a price on his head1 and proclaiming promises of honours and rewards1 of the most tempting nature1 to the fortunate man who should succeed in the arduous enterprise4 ,the first detachment of the ,shawmies 7as they are designated in the manuscript of ,arabia71 under a resolute chief named ,hurrh1#bd fell in with ,hosein's camp1 one day's march beyond the far-famed ground1 amongst ,mussulmauns1 of ,kraabaallah1 or ,hurth ,maaree1#be as it was originally called4 ,hurrh's heart was subdued when he entered the tent of the peaceable ,hosein1 in whose person he discovered the exact resemblance of the ,prophet2 and perceiving that his small camp indicated a quiet family party journeying on their way1 instead of the formidable force ,yuzeed's fears had anticipated1 this chief was surprised and confounded1 confessed his shame to ,hosein that he had been induced to accept the command of the force despatched against the children of the ,prophet1 and urged1 in mitigation of his offences1 that he had long been in ,yuzeed's service1 whose commission he still bore2 but his heart now yearning to aid1 rather than persecute the ,prophet's family1 he resolved on giving them an opportunity to escape the threatened vengeance of their bitterest enemy4 ,with this view1 he advised ,hosein to fall with his party into the rear of his force1 until the main body of the ,shawmies had passed by2 and as they were then on the margin of a forest1 there to separate and secrete themselves till the road was again clear1 and afterwards to take a different route from the proposed one to ,shawm4 ,hosein felt1 as may be supposed1 grateful to his preserver2 and1 following his directions1 succeeded in reaching the confines of ,kraabaallah unmolested4 ,the ancient writings of ,arabia say1 ,mahumud had predicted the death of ,hosein1 by the hands of men professing to be of 'the true faith'1 at this very place ,kraabaallah1 or ,hurth ,maaree4 ,hosein and his family having concluded their morning devotions1 he first inquired and learned the name of the place on which their tents were pitched1 and then imparted the subject of his last night's dream1 'that his grandsire had appeared to him1 and pronounced that his soul would be at peace with him ere that day closed'4 ,again he fell on his knees in devout prayer1 from which he rose only to observe the first warnings of an approaching army1 by the thick clouds of dust which darkened the horizon2 and before the evening closed upon the scene1 ,hosein1 with every male of his small party capable of bearing arms1 had been hurried to their final rest4 ,one son of ,hosein's1 insensible from fever at the time1 was spared from the sacrifice1 and1 with the females and young children1 taken prisoners to the ,king's palace at ,shawm4 ,the account given by historians of this awful battle1 describes the courage and intrepidity of ,hosein's small band1 in glowing terms of praise2 having fought singly1 and by their desperate bravery 'each arm 7they say7 levelled his hundreds with their kindred dust ere his own gave way to the sway of death'4 ,amongst the number of ,hosein's brave defenders was a nephew1 the son of ,hasan3 this young man1 named ,cossum1#bf was the affianced husband of ,hosein's favourite daughter1 ,sakeena ,koobraah2#bg and previous to his going to the combat on that eventful day1 ,hosein read the marriage lines between the young couple1 in the tent of the females4 ,i mention this here1 as it points to one particular part of the celebration of ,mahurrum1 which ,i shall have occasion to mention in due order1 wherein all the outward forms of the wedding ceremony are strictly performed1 annually4 ,during the whole of this terrible day1 at ,kraabaallah1 the family party of ,hosein had been entirely deprived of water2 and the river ,fraught#bh 7,euphrates7 being blockaded by their enemies1 they suffered exceedingly from thirst4 ,the handsome ,abass1#bi another nephew of ,hosein1 and his standard-bearer1 made many efforts to procure water for the relief of the almost famishing females2 he had1 at one attempt1 succeeded in filling the mushukh1#cj when1 retreating from the river1 he was discovered by the enemy1 was pursued and severely wounded1 the mushukh pierced by arrows1 and the water entirely lost ere he could reach the camp4 ,in remembrance of this privation of the sufferers at ,kraabaallah1 every good ,mussulmaun1 at ,mahurrum1 distributes sherbet in abundance1 to all persons who choose to accept this their favourite beverage 7sugar and water1 with a little rosewater1 or kurah1#ca to flavour it72 and some charitable females expend large sums in milk1 to be distributed in the public streets2 for these purposes1 there are neat little huts of sirrakee#cb 7a reed1 or grass1 resembling bright straw7 erected by the road side of the ,mussulmauns' houses2 they are called saabeels1#cc where the red earthen cups of milk1 sherbet1 or pure water are seen ranged in rows1 for all who choose to call for drink4 ,hosein1 say their historians1 was the last of the party who suffered on the day of battle2 he was surrounded in his own camp--where1 by the usage of war1 at that time1 they had no right to enter--and when there was not one friendly arm left to ward the blow4 ,they relate 'that his body was literally mangled1 before he was released from his unmerited sufferings'4 ,he had mounted his favourite horse1 which1 as well as himself1 was pierced by arrows innumerable2 together they sank on the earth from loss of blood1 the cowardly spearmen piercing his wounded body as if in sport2 and whilst1 with his last breath1 ',hosein prayed for mercy on his destroyers1 ,shimeear#cd ended his sufferings by severing the already prostrate head from the mutilated trunk'4--',thus they sealed 7say those writers7 the lasting disgrace of a people1 who1 calling themselves ,mussulmauns1 were the murderers of their ,prophet's descendants4' ,this slight sketch gives but the outline of those events which are every year commemorated amongst the zealous followers of ,ali1 the class denominated ,sheahs4 ,the ,mussulmaun people1 ,i must here observe1 are divided into two distinct sects1 viz4 the ,sheahs and the ,soonies4 ,the former believe ,ali and his descendants were the lawful leaders after ,mahumud2 the latter are persuaded that the ,caliphas1 as ,aboubuker1 ,omir1 c41 were the leaders to be accredited 'lawful'2 but of this ,i shall speak more fully in another ,letter4 ,perhaps the violence of party spirit may have acted as an inducement to the ,sheahs1 for the zealous annual observance of this period1 so interesting to that sect2 whatever the motive1 we very often find the two sects hoard up their private animosities and dislikes until the return of ,mahurrum1 which scarcely ever passes over1 in any extensively populated city of ,hindoostaun1 without a serious quarrel1 often terminating in bloodshed4#ce ,i could have given a more lengthened account of the events which led to the solemnization of this fast1 but ,i believe the present is sufficient to explain the motives by which the ,mussulmauns are actuated1 and my next ,letter must be devoted to the description of the rites performed upon the celebration of these events in ,india4 ,p4,s4 ,i have a memorandum in my collection which may here be copied as its proper place4 ,from ,mecca1 ',the ,holy ,city'1 to ,medina the distance is twelve stages 7a day's march is one stage1 about twenty miles of ,english measurement74 ,from ,medina to ,kraabaallah there are twenty-one stages2 this distance is travelled only by those who can endure great difficulties2 neither water nor provisions are to be met with on the whole journey1 excepting at one halt1 the name of which is ,shimmaar4 ,from ,kraabaallah to ,koofah is two stages4 ,in the vicinity of ,koofah#cf stands ,mount ,judee#cg 7,judea71 on which is built1 over the remains of ,ali1 the mausoleum called ,nudghiff ,usheruff4#ch ,on this ,mount1 it is said1 ,adam and ,noah were buried4 ,ali being aware of this1 gave directions to his family and friends1 that whenever his soul should be recalled from earth1 his mortal remains were to be deposited near those graves venerated and held sacred 'by the faithful'4 ,the ancient writers of ,arabia authorise the opinion that ,ali's body was entombed by the hands of his sons1 ,hasan and ,hosein1 who found the earth open to receive their sire1 and which closed immediately on his remains being deposited4 ,here1 too1 it is believed ,noah's ark rested after the ,deluge4 ,when pilgrims to ,mecca make their zeearut#ci 7all sacred visits are so called7 to this ,mount1 they offer three prayers1 in memory of ,adam1 ,noah1 and ,all4 ,the grave of ,eve is also frequently visited by pilgrims1 which is said to be situated near ,jeddah2 this1 however1 is not considered an indispensable duty1 but1 as they say1 prompted by 'respect for the ,mother of men'4#dj ,these remarks1 and many others of an interesting nature1 ,i have been favoured with from the most venerable aged man ,i ever knew1 ,meer ,hadjee ,shaah1#da the revered father of my excellent husband2 who having performed the ,hadje#db 7pilgrimage7 three several times1 at different periods of his eventful life--returning after each pilgrimage to his home in ,lucknow--and being a person of strict veracity1 with a remarkably intelligent mind and retentive memory1 ,i have profited largely by his information1 and derived from it both amusement and instruction1 through many years of social intercourse4 ,when he had numbered more than eighty years he dwelt with hope on again performing the ,hadje1 where it was his intention to rest his earthly substance until the great day of restitution1 and often expressed his wishes to have me and mine to share with him the pilgrimage he desired to make4 ,but this was not allowed to his prayer2 his summons arrived rather unexpectedly to those who loved and revered him for virtues rarely equalled2 happily for him1 his pure soul was prepared to meet his ,creator1 in whose service he had passed this life1 with all humility1 and in whose mercy alone his hopes for the future were centred4 #a ',whatsoever alms ye shall give1 of a truth ,god knoweth it4444 ,give ye your alms openly8 it is well4 ,do ye conceal them and give them to the poor8 ,this1 too1 will be of advantage to you1 and will do away your sins3 and ,god is cognizant of your actions' 7,koran1 ii4 #bgd-e74 #b ,sayyid1 'lord'1 'chief1 the class of ,musalmans who claim descent from ,fatimah1 daughter of the ,prophet1 and ',ali1 his cousin-german and adopted son2 they are divided into two branches descended from ,hasan and ,husain1 sons of ',ali and ,fatimah4 #c ,mir1 a contraction of ,amir1 'lord'4 #d ,koran1 ,qur'an4 #e ',they who swallow down usury shall arise in the resurrection only as he ariseth whom ,satan hath infected by his touch' 7,koran1 ii4 #bgf74 ,but this is rather theory than practice1 and many ingenious methods are adopted to avoid the prohibition4 #f ,begam1 feminine of ,beg1 'lord'1 used to denote a ,sayyid lady1 like ,khanam among ,pathans4 #g ,here1 as elsewhere1 zenanah1 zananah1 ,persian zan1 'woman'4 #h ,this is incorrect4 ,the ,koran has been translated into various languages1 but the translation is always interlineary with the original text4 ,in ,central ,asia the ,musalman conquerors allowed the ,koran to be recited in ,persian1 instead of ,arabic1 in order that it might be intelligible to all 7,arnold1 ,the ,preaching of ,islam1 #ahc74 #i ,jali4 #aj ,kurti1 a loose1 long-sleeved jacket of muslin or net1 among rich women embroidered on the neck and shoulders with gold1 and draped down to the ankles in full1 loose folds4 ,it is made of red or other light-coloured fabrics for girls and married women2 dark blue1 bronze1 or white for old ladies2 bronze or black for widows4 #aa ,khan1 'lord'1 'prince'1 specially applied to persons of ,mughal or ,pathan descent4 #ab ,bahadur1 'champion'1 a ,mongol term2 see ,yule1 ,hobson-,jobson#b1 #dh ff4 #ac ,nawab1 'a deputy1 delegate'3 the ,anglo-,indian ,nabob 7ibid41 #faj ff474 #ad ,muharram1 'that which is forbidden'1 the first month of the ,musalman year1 the first ten days of which are occupied with this mourning festival4 #ae ,by his wife ,ja'dah1 who was suborned to commit the deed by ,yazid4 #af ,yazid1 son of ,mu'awiyah1 the second ,caliph of the house of ,umaiyah1 who reigned from ,a4,d4 #fgi to #fhc4 ,gibbon 7,decline and ,fall1 ed4 ,w4 ,smith1 vi4 #bgh7 calls him 'a feeble and dissolute youth'4 #ag ,kerbala1 ,karbala1 a city of ,iraq1 #ej miles south-west of ,baghdad1 and about #f miles from the ,euphrates4 #ah ,syria4 #ai ,sunni1 ,ahlu's-,sunnah1 'one of the ,path'1 a traditionalist4 ,the ,sunnis accept the first four ,caliphs1 ,abu ,bakr1 ',umar1 ',usman1 ',ali1 as the rightful successors of ,muhammad1 and follow the six authentic books of the traditions4 ,the ,shi'ahs1 'followers' of ',ali1 maintain that he was the first legitimate ,imam or ,caliph1 i4e4 successor of the ,prophet4 ,for a full account of the martyrdom of ,husain see ,simon ,ockley1 ,history of the ,saracens 7#ahdh71 #bhg ff42 ,sir ,l4 ,pelly1 ,the ,miracle ,play of ,hasan and ,husain 7#ahgi71 ,preface1 v ff4 #bj ,imam4 #ba ,muslim4 #bb ,qazi1 a ,muhammadan law officer4 #bc ,karwan1 a caravan4 #bd al-,hurr4 #be ,this term is obscure4 ,jaffur ,shurreef 7,qanoon-e-,islam1 #ajg7 says the plain of the martyrdom was called ',mareea'4 ,for ',hurth' ,prof4 ,e4,g4 ,browne suggests hirth1 'a ploughed field'1 or ard1 'land'4 ,sir ,c4 ,lyall suggests ,al-hirah1 the old ,arabian capital which stood near the site of the later ,kufah4 #bf ,qasim4 #bg ,sakinah1 ,hebrew ,shechinah2 ,koobraah1 ,kibriya1 'noble'4 #bh ,the ,euphrates is called in ,sumerian pura-num1 ',great water'1 whence ,purat1 ,purattu in ,semitic ,babylonian2 ,perath in ,hebrew2 ,frat or ,furat in ,arabic4 #bi ',abbas1 son of ',ali4 #cj ,mashk1 ,mashak1 the ,anglo-,indian ,mussuck1 a leathern skin for conveying water1 in general use amongst ,musalmans at this day in ,india2 it is composed of the entire skin of a goat1 properly prepared4 ,when filled with water it resembles a huge porpoise1 on the back of the beeshtie ,bhishti 7water-carrier74 ,author4 #ca ,kora1 the fresh juice of ,aloe vera1 said to be cathartic and cooling4 #cb ,sirki 7,saccharum ciliare74 #cc ,sabil3 see ,burton1 ,pilgrimage1 ,memorial ed41 i4 #bhf4 #cd ,shimar1 whose name now means 'contemptible' among ,shi'ahs4 #ce ,this statement is too wide4 ',among ,muhammadans themselves there is very little religious discussion1 and ,sunnis and ,shi'ahs1 who are at such deadly feud in many parts of ,asia1 including the ,punjab and ,kashmir1 have1 in ,oudh1 always freely intermarried' 7,h4,c4 ,irwin1 ,the ,garden of ,india1 #de74 #cf ,kufah1 four miles from ,najaf1 the capital of the ,caliph ',ali1 which fell into decay when the government was removed to ,baghdad4 #cg ,confused with ,al-judi1 ,mt4 ,ararat1 on which the ,ark rested4--,koran1 xi4 #df4 #ch ,najaf al ,sharif1 or ,mashhad ',ali1 #ej miles south of ,karbala1 the tomb and shrine of ',ali4 #ci ,ziyarat1 'visitation'1 especially to the tomb of the ,prophet or that of a ,muhammadan saint4 ,the pilgrim says1 not ',i have visited the ,prophet's tomb'1 but ',i have visited the ,prophet'4 7,burton1 ,pilgrimage1 i4 #cje47 #dj ,the grave is said to be nine yards long3 according to others1 much longer4 ,see the flippant remark of ,burton1 ibid41 ii4 #bgc ff4 #da ,mir ,haji ,shah4 #db ,hajj1 'setting out'4 ,,letter ,,ii ,celebration of ,mahurrum4--,the ,tazia4--,mussulmaun ,cemeteries4--,an ,emaum-baarah4--,piety of the ladies4--,self-inflicted abstinence and privations endured by each sex4--,instances of the devotional zeal of the ,mussulmauns4--,attempted infringement on their religious formalities4--,the ,resident at ,lucknow4--,enthusiastic ardour of the poor4--,manner of celebrating the ,mahurrum in opposition to the precepts of the ,khoraun4--,mosque and ,emaum-baarah contrasted4--,the supposition of ,mussulmauns practising idolatry confuted4 ,my former ,letter prepares you for the celebration of ,mahurrum1 the observance of which is at this time going forward here 7at ,lucknow7 with all that zealous emulative spirit and enthusiasm which ,i have before remarked the ,mussulmaun population of ,india entertain for their ,emaums 7leaders71 and their religion4 ,this annual solemn display of the regret and veneration they consider due to the memory of departed excellence1 commences on the first day of the ,moon 7,mahurrum74 ,the ,mussulmaun year has twelve moons2 every third year one moon is added1 which regulation1 ,i fancy1 renders their years1 in a chronological point of view1 very nearly equal with those of ,europe4 ,their day commences and ends when the stars are first visible after sunset4 ,the first day of ,mahurrum invariably brings to my recollection the strongly impressed ideas of ',the ,deserted ,village'4 ,the profound quiet and solemn stillness of an extensively populated native city1 contrasted with the incessant bustle usual at all other times1 are too striking to ,europeans to pass by unheeded4 ,this cessation of the animated scene1 however1 is not of long duration2 the second day presents to the view vast multitudes of people parading backwards and forwards1 on horseback1 in palkies1 and on foot1 through the broad streets and roadways1 arrayed in their several mourning garbs1 speeding their way to the ,emaum-baarahs#a of the great men1 and the houses of friends1 to pay the visit of respect 7zeearut71 wherever a ,tazia is set up to the remembrance of ,hasan and ,hosein4 ,the word ,tazia#b signifies grief4 ,the term is applied to a representation of the mausoleum at ,kraabaallah1 erected by their friends and followers1 over the remains of ,hasan and ,hosein4 ,it is formed of every variety of material1 according to the wealth1 rank1 or preference1 of the person exhibiting1 from the purest silver down to bamboo and paper1 strict attention being always paid to preserve the model of ,kraabaallah1 in the exact pattern with the original building4 ,some people have them of ivory1 ebony1 sandal-wood1 cedar1 c41 and ,i have seen some beautifully wrought in silver filigree4 ,the handsomest of the kind1 to my taste1 is in the possession of his ,majesty the ,king of ,oude1 composed of green glass1 with brass mouldings1 manufactured in ,england 7by whom ,i could not learn74 ,all these expensive ,tazias are fixtures1 but there are temporary ones required for the out-door ceremony1 which1 like those available to the poor and middling classes1 are composed of bamboo frames1 over which is fixed coloured uberuck#c 7lapis specularum1 or tulk72 these are made in the bazaar1 of various sizes and qualities1 to suit the views of purchasers1 from two rupees to two hundred each4 ,the more common ,tazias are conveyed in the procession on the tenth day1 and finally deposited with funeral rites in the public burial-grounds1 of which there are several outside the town4 ,these cemeteries are denominated ,kraabaallah1#d and the population of a large city may be presumed on by the number of these dispersed in the suburbs4 ,they do not bury their dead in the vicinity of a mosque1 which is held too sacred to be allowed the pollution4 ,any one having only touched a dead body1 must bathe prior to entering the mosque1 or performing their usual prayer-service at home2--such is the veneration they entertain for the name of ,god4 ,the opulent people of ,mussulmaun society have an ,emaum-baarah erected in the range of buildings exclusively denominated murdanah#e 7men's abode74 ,the habitation of all ,mussulmauns being composed of separate departments for the males and the females1 communicating by private entrances1 as will be explained hereafter4 ,the ,emaum-baarah is a sacred place1 erected for the express purpose of commemorating ,mahurrum2 the founder not unfrequently intends this also as the mausoleum for himself and family4 ,but we generally find ,mukhburrahs#f 7mausoleums7 built in conspicuous situations1 for the remains of kings1 princes1 nobles1 and sainted persons4 ,of the latter1 many are visited1 at stated periods1 by the multitude1 with religious veneration1 the illiterate attaching considerable importance to the annual pilgrimage to them2 and where--to secure the influence of the particular saint's spirit1 in furthering their views--mothers present their children1 in numbers beyond all calculation2 and each having something to hope for who visits the shrine1 presents offerings of money and sweetmeats1 which become the property of the person in charge of the tomb1 thus yielding him a profitable sinecure1 in proportion as the saint is popular amongst the ignorant4 ,an ,emaum-baarah is a square building1 generally erected with a cupola top1 the dimensions guided by the circumstances of the founder4 ,the floor is matted with the date-leaf mats1 in common use in ,india1 on which is spread a shutteringhie#g 7cotton carpet71 and over this a clean white calico covering1 on which the assembled party are seated1 during the several periods of collecting together to remember their leaders3 these meetings are termed ,mudgelluss#h 7mourning assemblies74 ,it would be esteemed indecorous or disrespectful to the ,emaums1 if any one in error called these assemblies ,moollakhaut1#i the usual term for mere worldly visiting4 ,the ,tazia is placed against the wall on the side facing ,mecca1 under a canopy of rich embroidery4 ,a reading-desk or pulpit 7mhembur#aj7 is placed in a convenient situation1 for the reader to face ,mecca1 and his voice to be heard by the whole assembly of people2 it is constructed of silver1 ivory1 ebony1 c4 to correspond with the ,tazia1 if possible3 the steps are covered sometimes with gold-cloth1 or broad-cloth of black1 or green1#aa if a ,syaad's property1 being the colour worn by that race for mourning4 ,the shape of a mhembur is a flight of steps with a flat top1 without any railing or enclosed place2 the reader1 in his recitings1 occasionally sitting on the steps1 or standing1 as may be most convenient to himself4 ,on the walls of the ,emaum-baarah1 mirrors and looking-glasses are fixed in suitable situations to give effect to the brilliant display of light1 from the magnificent chandeliers suspended from the cupola and cornices4 ,the nobles and the wealthy are excited with a desire to emulate each other in the splendour of their display on these occasions2--all the mirrors1 glass1 lustres1 chandeliers1 c4 are brought together to this place1 from their several stations in the mansion2 and it is due to them to admit the effect to be often imposingly grand1 and the blaze of light splendid4 ,i have frequently been reminded in these scenes of the visionary castles conjured to the imagination1 whilst reading ',the ,arabian ,nights' ,entertainments'4 ,on each side the ,tazia--the whole length of the wall--banners are ranged1 in great variety of colour and fabric2 some of them are costly and splendid4 ,i have seen many constructed of the richest embroidery1 on silk grounds1 of gold and silver1 with massy gold fringes1 cords1 and tassels2 the staff is cased with gold or silver1 worked into figures of birds and other animals1 in every variety2 the top of which has a crest1 in some a spread hand1#ab in others a sort of plume1 and not unfrequently a crest resembling a grenade1 formed of the precious metals1 and set with stones of great value4 ,on the base of the ,tazia the several articles are placed conceived likely to have been used by ,hosein at ,kraabaallah2 a turban of gold or silver tissue1 a splendid sword and belt1 the handle and hilt set with precious stones1 a shield1 the ,arabian bow and arrows4 ,these ancient emblems of royalty are indispensable in order to do honour to ,hosein1 in the view they take of his sovereign right to be the head or leader of the true ,mussulmauns4 ,wax lights1 red and green1 are also placed in great numbers about its base1 in silver or glass candlesticks2 and censers of gold and silver1 burning incense perpetually during ,mahurrum4 ,many other minor tributes to the ,emaums are discovered near the ,tazia1 as choice fruits and garlands of sweet-scented flowers1 the offerings of ladies of the family to their relative's ,tazia4 ,amongst the poorer classes of the people an equal proportion of zealous spirit is evinced2 and according to their several abilities1 so they commemorate the period1 interesting alike to all4 ,those who cannot compass the real splendour of an ,emaum-baarah1 are satisfied with an imitative one in the best hall their habitation affords2 and1 where mirrors and chandeliers are not available1 they are content to do honour to the ,emaums with lamps of uberuck1 which in truth are pleasing substitutes at a small price3 these lamps are made in a variety of pretty shapes1 curiously painted1 and ingeniously ornamented with cut paper2 they burn oil in them1 and1 when well arranged1 and diversified with their wonted taste1 produce a good light1 and pleasing effect4 ,the banners of ,hosein1 in the houses of the poor1 are formed of materials according to their humble means1 from tinsel imitations down to dyed muslin2 and a similar difference is to be perceived in their selection of the metal of which their crests are made4 ,mourning assemblies are held in the ,emaum-baarahs twice every day during ,mahurrum2 those of the evening1 however1 are the most attractive1 and have the fullest attendance of visitors4 ,the master of the house1 at the appointed hour1 takes his seat on the floor near the pulpit1 surrounded by the males of his family and intimate friends1 and the crowd of strangers arrange themselves--wherever there is sitting room--without impeding the view of the ,tazia4 ,one of the most popular ,maulvees#ac of the age is engaged to recite the particular portion appointed for each day1 from the manuscript documents1 called ,dhie ,mudgelluss1#ad in the ,persian language4 ,this work is in ten parts and contains a subject for each day's service1 descriptive of the life and sufferings of the ,emaums1 their friends1 and children1 particularly as regards the eventful period of ,mahurrum in which they were engaged4 ,it is1 ,i am assured1 a pathetic1 fine composition1 and a faithful narrative of each particular circumstance in the history of their leaders1 the heroic bravery of their friends1 c4 ,they are particularly anxious to engage an eloquent reader for this part of the performance1 who by his impressive manner compels his hearers to sympathise in the affecting incidents which are recited by him4 ,i have been present when the effect produced by the superior oratory and gestures of a ,maulvee has almost terrified me1 the profound grief1 evinced in his tears and groans1 being piercing and apparently sincere4 ,i have even witnessed blood issuing from the breast of sturdy men1 who beat themselves simultaneously as they ejaculated the names ',hasan6' ',hosein6'#ae for ten minutes1 and occasionally during a longer period1 in that part of the service called ,mortem4#af ,the portion of ,dhie ,mudgelluss concluded1 sherbet is handed round to the assembly2 and as they voluntarily abstain from luxuries at this season1 a substitute for pawn#ag--the green leaf in general use amongst the natives--has been introduced1 consisting of dried coffee1 cocoa-nut shreds1 betel-nut1 cardimuns1#ah dunyah1#ai and a proportionate quantity of tobacco-leaf and lime2 these are mixed together and handed to the visitors1 on small silver trays4 ,the hookha#bj is introduced to the superiors of the assembly2 you are perhaps aware that inferiors do not smoke in the presence of superiors without their command or permission4 ,this ceremony terminated1 the ,murseeah#ba is chanted1 by several well-practised voices1 with good effect4 ,this part of the service is1 perhaps1 the most impressive1 as the very ignorant1 even1 can comprehend every word1--the ,murseeah being in the ,hindoostanic tongue1 a poetical composition of great merit1 and embracing all the subjects they meet to commemorate4 ,the whole assembly rise up afterwards1 and1 as with one voice1 recount the names of the lawful leaders after ,mahumud1 entreating blessings and peace to their souls4 ,they then repeat the names of the hated usurpers 7,caliphas71 on whose memory they invoke curses1 c4 ,mortem follows1 beating of breasts in unison with the voices1 and uttering the names of ,hasan and ,hosein2 this performance concludes each day's ,mudgelluss1 either of the morning or evening4 ,the ladies celebrate the returning season of ,mahurrum with as much spirit and zeal as the confinement1 in which they exist1 can possibly admit of4 ,there are but few1 and those chiefly princesses1 who have ,emaum-baarahs at command1 within the boundary of the zeenahnah2 the largest and best apartment in their establishment is therefore selected for the purpose of an ,emaum-baarah1 into which none but females are admitted1 excepting the husband1 father1 son1 or brother1 of the lady2 who having1 on this occasion1 full liberty to invite her female acquaintance1 those who are her nearest male relatives even are not admitted until previous notice is given1 in order that the female guests may secrete themselves from the sight of these relatives of their hostess4 ,in commemorating this remarkable event in ,mussulmaun history1 the expressions of grief1 manifested by the ladies1 are far greater1 and appear to me more lasting than with the other sex2 indeed1 ,i never could have given credit to the extent of their bewailings1 without witnessing1 as ,i have done for many years1 the season for tears and profound grief return with the month of ,mahurrum4 ,in sorrowing for the martyred ,emaums1 they seem to forget their private griefs2 the bereavement of a beloved object even is almost overlooked in the dutiful remembrance of ,hasan and ,hosein at this period2 and ,i have had opportunities of observing this triumph of religious feeling in women1 who are remarkable for their affectionate attachment to their children1 husbands1 and parents2--they tell me1 ',we must not indulge selfish sorrows of our own1 whilst the ,prophet's family alone have a right to our tears'4 ,the religious zeal of these people is evinced1 likewise1 in a stern1 systematic1 line of privations1 during the period of ,mahurrum2 no one is obliged by any law or command2 it is voluntary abstinence on the part of each individual--they impose it on themselves1 out of pure pity and respect for their ,emaums' well-remembered sufferings4 ,every thing which constitutes comfort1 luxury1 or even convenience at other times1 on these occasions are rigidly laid aside4 ,the pallungh and the charpoy#bb 7the two descriptions of bedsteads in general use71 on which the females love to lounge for some hours in the day and night1 are removed from their standings1 and1 in lieu of this comfort1 they take their rest on a common date mat1 on the floor4 ,the musnud1#bc and all its cushioned luxuries1 give place1 on this occasion1 to the simply matted floor4 ,the indulgence in choice dainties1 at other times so necessary to their happiness1 is now foregone1 and their meal limited1 throughout ,mahurrum1 to the coarsest food--such as barley bread1 rice and peas boiled together 7called kutcher71#bd without even the usual additions to make it palatable ketcherie1#be as ghee1 salt1 pepper1 and spices2 these ingredients being considered by the zealous females too indulgent and luxurious for humble mourners during ,muhurrum4 ,the pawn leaf1 another luxury of no small moment to ,asiatic tastes1 is now banished for the ten days' mourning4 ,a very poor substitute has been adopted1 in the mixture described at the gentlemen's assembly--it is called goattur4#bf ,the truth is1 their health would suffer from any long disuse of tobacco-leaf1 lime1 and a bitter gum1#bg which are in general use with the pawn2 the latter is of a warm aromatic nature1 and imparts a fine flavour to the other ingredients2 but1 as it is considered a great indulgence to eat pawn1 they abstain from it altogether during ,mahurrum2--the mixture1 they say1 is only allowed for health's sake4 ,when visitors call on the ,mussulmaun ladies at ,mahurrum1 the goattur is presented on trays1 accompanied by bags1 neatly embroidered in silver and gold1 of many different shapes and patterns1 mostly their own work and invention2 they are called buttooah#bh and jhaumdanies4#bi ,the variety of ornaments1 which constitute the great delight of all classes of females in ,india1 are entirely laid aside1 from the first hour of ,mahurrum1 until the period for mourning concludes4 ,i never heard of any people so thoroughly attached to ornaments as the females of ,india are generally4 ,they are indulged in this foible--pardonable it may be--by their husbands and parents4 ,the wealthiness of a family may often be judged by a single glance at the principal lady of the zeenahnah1 who seldom omits doing honour to her husband1 by a full display of the precious metals1 with a great variety of gems or jewels on ordinary occasions4 ,the men of all ranks are proud of their wives' finery2 even the poorest hold in derision all ornament that is not composed of sterling metal1 of which they seem excellent judges4 ,the massy chains of gold or silver1 the solid bangles for the arms and ancles1 the nut#cj 7nose-ring7 of gold wire1 on which is strung a ruby between two pearls1 worn only by married women2 the joshun#ca 7armlet71 of silver or gold1 often set with precious stones2 the many rings for the fingers1 thumbs1 and toes1 form the daily dress of a lady2--but ,i must not digress further4 ,these are all removed from the person1 as soon as the moon is seen1 when the first day of ,mahurrum commences2 the hair is unloosed from its usual confinement1 and allowed to flow in disorder about the person2 the coloured pyjaamahs#cb and deputtahs#cc are removed1 with every other article of their usual costume1 for a suit that1 with them1 constitutes mourning--some choose black1 others grey1 slate1 or green1 and the widow wears white from the day her husband dies4 ,a widow never alters her style of dress1 neither does she wear a single ornament1 during her widowhood1 which generally lasts with her life4 ,i never heard of one single instance1 during my twelve years' residence amongst them1 of a widow marrying again--they have no law to prohibit it2 and ,i have known some ladies1 whose affianced husbands died before the marriage was concluded1 who preferred a life of solitude and prayer1 although many other overtures were made4#cd ,many of the rigidly zealous1 among the females1 mortify themselves by wearing their suit of mourning1 during the ten days1 without changing2 the dress is worn next the skin1 and1 in very warm weather1 must be comfortless after the first day--but so it is2 and so many are the varieties of self-inflicted privations1 at this period1 that my letter might be filled with the observations ,i have made4 ,i cannot1 however1 omit to mention my old woman-servant 7ayah#ce71 whose mode of abstinence1 in remembrance of ,hosein1 is rigidly severe2 my influence does not prevail in dissuading her1 although ,i fear the consequences to her health will be seriously felt if she persist in the fulfilment of her self-imposed trial4 ,this poor old creature resolves on not allowing one drop of water1 or any liquid1 to pass her lips during the ten days' mourning2 as she says1 'her ,emaum1 ,hosein1 and his family1 suffered from thirst at ,kraabaallah1 why should such a creature as she is be indulged with water8' ,this shows the temper of the people generally2 my ayah is a very ignorant old woman1 yet she respects her ,emaum's memory4#cf ,the ,tazia1 you are to understand1 graces the houses of all good ,mussulmauns in ,india1 who are not of the sect called ,soonies4 ,this model of their ,emaum's tomb is an object of profound respect4 ,hindoos1 even1 on approaching the shrine1 bow their heads with much solemn gravity2 ,i often fancied they mistook the ,tazia for a ,bootkhanah#cg 7the house of an idol74 ,it is creditable to the ,mussulmauns1 that they do not restrict any profession of people from visiting their assemblies2 there is free admission granted when the ,emaum-baarah is first lighted up1 until the hour of performing the service1 when strangers1 that is the multitude1 are civilly requested to retire4 ,every one is expected1 on entering the outward verandah1 to leave their shoes at the threshold of the sanctuary2#ch none but ,europeans have any occasion to be reminded of this1 as it is a well known and general observance with all degrees of natives in ,asia4 ,the servants1 in charge of the ,emaum-baarah1 are responsible for the due observance of respect to the place1 and when any foreigners are advancing1 they are politely requested to leave their shoes outside2 which must be complied with1 or they cannot possibly be admitted4 ,some few years since1 a party of young gentlemen1 from cantonments1 had made up their minds to evade the necessity for removing their boots1 on the occasion of a visit to one of the great men's ,emaum-baarahs1 at a ,native city2 they had provided themselves with white socks1 which they drew over their boots before leaving their palkies4 ,the cheat was discovered by the servants in attendance1 after they had been admitted2 they made a precipitate retreat to avoid the consequences of a representation to the ,resident1 by the proprietor of the ,emaum-baarah2 who1 hearing of the circumstance1 made all possible inquiry1 without1 however1 discovering the names of the gentlemen1 who had thus1 in his opinion1 violated the sanctuary4 ,the ,natives are aware that the ,resident sets the bright example of conforming to the observances of the people1 over whom he is placed as governor and guardian2 and that he very properly discountenances every attempt of his countrymen to infringe on their rights1 prejudices1 or privileges2 and they have1 to my knowledge1 always looked up to him as to a parent and a friend1 from the first to the last day of his exalted station amongst them4 ,many a tear marked the regret of the ,natives1 when their best1 their kindest1 earthly friend quitted the city he had blessed by his presence2 and to the latest page of their history1 his memory will doubtless be cherished with sincere veneration and respectful attachment4#ci ,the poor people vie with their rich neighbours1 in making a brilliant light in their little halls containing the ,tazia2 the very poorest are liberal in the expenditure of oil and tallow candles--,i might say extravagantly so1 but for the purity of their intentions1 supposing it to be a duty--and they certainly manifest their zeal and respect to the utmost of their power2 although many1 to my knowledge1 live all the year round on the very coarsest fare1 to enable them to show this reverence to their ,emaum's memory4 ,the ladies assemble1 in the evening1 round the ,tazia they have set up in their purdahed privacy--female friends1 slaves1 and servants1 surrounding the mistress of the house1 in solemn gravity4 ,the few females who have been educated are in great request at this season2 they read the ,dhie ,mudgelluss1 and chant the ,musseeah with good effect4 ,these women1 being hired for the purpose1 are detained during the ten days2 when the ,mahurrum ceases1 they are dismissed to their own homes1 loaded with the best gifts the good lady their employer can conveniently spare1 commensurate with the services performed4 ,these educated females are chiefly daughters of poor ,syaads1 who have not been married for the lack of a dowry2 they live devoutly in the service of ,god1 according to their faith4 ,they are sometimes required1 in the families of the nobility1 to teach the ,khoraun to the young ladies1 and1 in that capacity1 they are called ,oustaardie1 or more familiarly ,artoojee4#dj ,as ,i have mentioned before1 the ,musseeah narrative of the sufferings at ,kraabaallah is a really pathetic and interesting composition2 the work being conveyed in the language of the country1 every word is understood1 and very deeply felt1 by the females in all these assemblies1 who1 having their hearts softened by the emphatic chantings of the readers1 burst into violent tears and sobbings of the most heart-rending description4 ,as in the gentlemen's assembly1 they conclude with ,mortem1 in which they exercise themselves until they are actually exhausted2 indeed1 many delicate females injure their health by the violence and energy of their exertions1 which they nevertheless deem a most essential duty to perform1 at all hazards1 during the continuance of ,mahurrum4 ,this method of keeping ,mahurrum is not in strict obedience to the ,mahumudan laws2 in which code may be found prohibitions against all violent and excessive grief--tearing the hair1 or other expressions of ungovernable sorrow4#da ,i have observed that the ,maulvees1 ,moollahs1#db and devoutly religious persons1 although mixing with the enthusiasts on these occasions1 abstain from the violent exhibition of sorrows which the uninformed are so prone to indulge in4 ,the most religious men of that faith feel equal1 perhaps greater sympathy1 for the sufferings of the ,emaums1 than those who are less acquainted with the precepts of the ,khoraun2 they commemorate the ,mahurrum without parade or ostentatious display1 and apparently wear mourning on their hearts1 with their garb1 the full term of forty days--the common period of mourning for a beloved object2 but these persons never join in ,mortem1 beating breasts1 or other outward show of sadness1 although they are present when it is exercised2 but their quiet grief is evidently more sincere4 ,i have conversed with many sensible men of the ,mussulmaun persuasion on the subject of celebrating ,mahurrum1 and from all ,i can learn1 the pompous display is grown into a habit1 by a long residence amongst people1 who make a merit of showy parades at all their festivals4 ,foreign ,mussulmauns are equally surprised as ,europeans1 when they visit ,hindoostaun1 and first see the ,tazia conveyed about in procession1 which would be counted sacrilegious in ,persia or ,arabia2 but here1 the ceremony is not complete without a mixture of pageantry with1 the deeply expressed and public exposure of their grief4#dc ,the remarkable plainness of the mosque1 contrasted with the superb decorations of an ,emaum-baarah1 excited my surprise4 ,i am told by the most venerable of ,syaads1 ',the ,mosque is devoted only to the service of ,god1 where it is commanded no worldly attractions or ornaments shall appear1 to draw off the mind1 or divert the attention1 from that one great object for which the house of prayer is intended'4 ,an ,emaum-baarah is erected for the purpose of doing honour to the memory of the ,emaums1 and of late years the emulative spirit of individuals has been the great inducement to the display of ornamental decorations4 ,it is rather from their respect to the ,founder of their religion and his descendants1 than any part of their profession of faith1 that the ,mussulmaun population of ,hindoostaun are guided by in these displays1 which are merely the fashion of other people whom they imitate2 and with far different motives to the weak-minded ,hindoos1 who exalt their idols1 whilst the former thus testify their respect to worthy mortals only4 ,this is the explanation ,i have received from devout ,mussulmauns1 who direct me to remark the strong similarity--in habit only1 where 'the faith' is not liable to innovations--between themselves and the ,hindoo population2--the out-of-door celebrations of marriage festivals1 for instance1 which are so nearly resembling each other1 in the same classes of society1 that scarcely any difference can be discovered by the common observer4 ,idolatry is hateful to a ,mussulmaun1 who acknowledges 'one only true ,god'1 and ',him alone to be worshipped'4#dd ,they respect1 venerate1 love1 and would imitate1 their acknowledged ,prophet and the ,emaums 7who succeeded ,mahumud in the mission71 but they never worship them1 as has been often imagined4 ,on the contrary1 they declare to me that their faith compels them 'to believe in one ,god1 and that ,he alone is to be worshipped by the creature2 and that ,mahumud is a creature1 the ,prophet sent by ,god to make ,his will known1 and declare ,his power4 ,that to bow down and worship ,mahumud would be gross idolatry2 and1 although he is often mentioned in their prayers1 yet he is never prayed to4 ,they believe their ,prophet is sensible of whatever passes amongst his true disciples2 and that1 in proportion as they fulfil the commands he was instructed by ,god to leave with them1 so will they derive benefit from his intercession1 on that great and awful day1 when all mankind shall appear before the judgment seat of ,god4' #a ,imambara1 'enclosure of the ,imam'1 the place where the ,muharram rites are performed1 as contrasted with ,masjid1 a mosque1 and ',idgah1 where the service at the ',id festivals is conducted4 #b ,ta'ziya1 'consoling'4 ,the use of these miniature tombs is said to date from the time of ,amir ,taimur 7,a4,d4 #accf-adje71 who on his return from ,karbala made a model of ,husain's tomb4 ,see a good account of them in ,sir ,g4 ,birdwood1 ,sva1 #agc ff4 #c ,abrak1 tale4 #d ,from ,karbala1 the place of pilgrimage4 #e ,mardanah4 #f ,maqbarah1 'place of graves'4 #g ,shatranj-i1 a chequered cloth1 from shatrang1 the game of chess4 #h ,majlis4 #i ,mulaqat4 #aj ,mimbar1 sometimes a wooden structure1 sometimes of masonry4 #aa ,green is the ,sayyid colour 7,e4,w4 ,lane1 ,modern ,egyptians1 i4 #ch74 ,but it is an innovation in ,islam1 and ,sayyids in ,al-,hijaz1 as a general rule1 do not wear a green turban 7,burton1 ,pilgrimage1 ii4 #d74 #ab ,the spread hand designates the ,sheah sect4 ,there are times when holding up the spread hand declares the ,sheah1 whilst the ,soonie is distinguished by his holding up three fingers only4 ,in villages1 the spread hand is marked on the walls where ,sheahs reside during ,mahurrum4 ,author4 ,the five spread fingers are regarded as emblematical of the ,prophet1 ,ftimah1 ',ali1 ,hasan1 and ,husain4 ,the ,sunnis prefer three fingers1 signifying the first three ,caliphs4 ,in its ultimate origin1 the spread hand is a charm against demons and evil spirits4 #ac ,maulavi1 a ,muhammadan doctor of law1 a judge4 #ad ,from ,dhie1 ten2 ,mudgelluss1 assembling together for sacred purposes4 ,author4 or ,dah1 or ,dahha majlis denotes the ten days of ,muharram2 see ,sir ,l4 ,pelly1 ,the ,miracle ,play of ,hasan and ,husain1 i4 #gd4 #ae ,corrupted by ,anglo-,indians into ,hobson-,jobson1 the title of ,sir ,h4 ,yule's ,anglo-,indian ,glossary4 #af ,matam1 'mourning'4 #ag ,pan1 'betel leaf'4 #ah ,cardamom4 #ai ,dhaniya 7,coriandrum sativitm74 #bj ,huqqah1 'a water tobacco pipe'4 #ba ,marsiyah1 'a funeral elegy'4 #bb ,palang1 a more pretentious piece of furniture than the charpai1 or common 'cot'4 #bc ,masnad1 'a thing leaned on'1 a pile of cushions2 the throne of a sovereign4 #bd ,khichar4 #be ,khichri1 the ',kedgeree' of ,anglo-,indians4 #bf ,gota4 #bg ,catechu1 ,hindi ,kath4 #bh ,batua4 #bi ,jamdani1 properly a portmanteau for holding clothes 7,jama73 a kind of flowered cloth4 #cj ,nath4 #ca ,joshan1 an ornament worn on the upper arm4 #cb ,paejama1 'leg clothing'1 drawers4 #cc ,dopatta1 a sheet made of two breadths of cloth4 #cd ,amongst the ,muhammadans the proportion of widows has declined steadily since #ahha1 and is now only #adc per mille compared with #agj in that year4 ,it would seem that the prejudices against widow-marriages are gradually becoming weaker4--,report ,census of ,india1 #aiaa1 i4 #bgc4 #ce ,aya1 from ,portuguese aia1 'a nurse'4 #cf ,after much1 entreaty1 this humble zealot was induced to take a sweet lime1 occasionally1 to cool her poor parched mouth4 ,she survived the trial1 and lived many years to repeat her practised abstinence at the return of ,mahurrum4 ,author4 #cg ,butkhanah4 #ch ,this was a primitive ,semitic taboo 7,exodus iii4 #e2 ,joshua v4 #ae1 c474 ,the reason of this prohibition is that shoes could not be easily washed4--,w4,r4 ,smith1 ,religion of the ,semites#b1 #dec4 #ci ,mordaunt ,ricketts was ,resident at ,lucknow between #ahba and #ahcj1 when he was 'superannuated' owing to financial scandals1 for the details of which see ,sir ,g4 ,trevelyan1 ,life and ,letters of ,lord ,macaulay1 cap4 x2 ,h4,g4 ,keene1 ,here and ,there1 #aj2 on ,november #a1 #ahbd1 he was married at ,lucknow by ,bishop ,heber to the widow of ,george ,ravenscroft1 the civilian who was ,collector of ,cawnpore1 and there embezzled large sums of money1 the property of ,government4 ,he fled with his wife and child to ,bhinga in ,oudh1 where1 on ,may #f1 #ahbc1 he was murdered by ,dacoits4 ,the strange story is well told by ,sleeman1 ,a ,journey through the ,kingdom of ,oudh1 i4 #aab ff4 #dj ,persian ustad1 ustadji1 'an instructor'4 #da ,lamentation for the dead was strictly prohibited by the ,prophet2 but1 like all orientals1 the ,indian ,musalmans indulge in it4 7,mishkat1 i1 chap1 vii47 #db ,mulla1 the ,persian form of ,maulavi1 'a doctor of law'4 #dc ,it is a mistake to suppose that the procession of the ,ta'ziya or ,tabut is peculiar to ,india4 ,it is practised in ,persia and ,egypt4 #dd ,the ,prophet was obliged to make some compromise with idolatry1 as in the case of the ,black ,stone at ,mecca4 ,but he protested against idols in one of the earliest ,suurahs of the ,koraan 7lii #ce-dc71 and in other passages4 ,,letter ,,iii ,continuation of ,mahurrum4--,consecration of ,banners4--,durgah at ,lucknow4--,its origin explained4--,regarded with peculiar veneration4--,the ,nuwaub vows to build a new one4--,its description4--,procession to the ,durgah4--,najoomies4--,influence possessed and practised by them4--,eunuchs4--,anecdotes of some having attained great honours and wealth4--,presents bestowed upon them generally revert to the donor4--,rich attire of male and female slaves4 ,after the ,tazia is brought home 7as the temporary ones are from the bazaar on the eve of ,mahurrum1 attended by a ceremonious display of persons1 music1 flags1 flambeaux1 c471 there is little to remark of out-door parade beyond the continual activity of the multitude making the sacred visits to their several ,emaum-baarahs1 until the fifth day1 when the banners are conveyed from each of them in solemn procession1 to be consecrated at the ,durgah#a 7literally translated1 ',the threshold' or ',entrance to a sanctified place'74 ,this custom is perhaps exclusively observed by the inhabitants of ,lucknow1 where ,i have had the privilege of acquiring a knowledge of the motives which guide most of their proceedings2 and as there is a story attached to the ,durgah1 not generally known to ,european visitors1 ,i propose relating it here1 as it particularly tends to explain the reasons for the ,mussulmauns conveying their banners for consecration to that celebrated shrine4 ',a native of ,india--,i forget his name--remarkable for his devotion and holy life1 undertook the pilgrimage to ,mecca2 whilst engaged in these duties at the holy house1 he was visited with a prophetic dream4 ,abass ,ali 7the standard-bearer and relation of ,hosein7 appeared to him in his dream1 commanding him1 that as soon as his duties at ,mecca were fulfilled he should1 without delay1 proceed to ,kraabaallah1 to the tomb of ,hosein2 directing him1 with great precision1 how he was to find the exact spot of earth where was deposited the very ,allum#b 7banner7 of ,hosein1 which he 7,abass ,ali7 had1 on the great day of ,kraabaallah1 carried to the field4 ,the man was further instructed to possess himself of this relic secretly1 and convey it about his person until he should reach his native country1 when he would be more fully directed by the orderings of ,providence how the relic should be disposed of4 ',the ,hadjee followed all the injunctions he had received punctually2 the exact spot was easily discovered1 by the impressions from his dream2 and1 fearing the jealousy of the ,arabs1 he used the utmost precaution1 working by night1 to secure to himself the possession of so inestimable a prize1 without exciting their suspicion1 or attracting the notice of the numerous pilgrims who thronged the shrine by day4 ,after several nights of severe labour he discovered1 to his great joy1 the metal crest of the banner2 and concluding the banner and staff to have mouldered away1 from their having been so long entombed in the earth1 he cautiously secreted the crest about his person1 and after enduring the many vicissitudes and privations1 attendant on the long journey from ,arabia to ,india1 he finally succeeded in reaching ,lucknow in safety with his prize4 ',the ,nuwaub ,asof ood ,duolah#c ruled at this period in ,oude2 the pilgrim made his adventures known to him1 narrating his dream1 and the circumstances which led to his gaining possession of the crest4 ,the ,nuwaub gave full credence to his story1 and became the holder of the relic himself1 rewarding the ,hadjee handsomely for his trouble1 and gave immediate orders for a small building to be erected under the denomination of ,huzerut ,abass ,ali ,ke ,durgah1#d in which the crest was safely deposited with due honours1 and the fortunate pilgrim was appointed guardian with a liberal salary4 ',in the course of time1 this ,durgah grew into great repute amongst the general classes of the ,mussulmaun population1 who1 venerating their ,emaum ,hosein1 had more than common respect for this trifle1 which they believed had been used in his personal service4 ,here the public were permitted to offer their sacrifices and oblations to ,god1 on occasions of importance to themselves2 as after the performance of the rite of circumcision in particular1 grand processions were formed conveying the youthful ,mussulmaun1 richly attired1 attended by music1 c4 and offering presents of money and sweetmeats at the shrine which contains their ,emaum's sacred relic4 ,on these occasions the beggars of every denomination were benefited by the liberality of the grateful father1 and the offerings at the shrine became the property of the guardian of the ,durgah1 who1 it was expected1 would deal out from his receipts to the necessitous as occasions served4' ,this custom is still observed1 with equal veneration for the shrine and its deposit2 and when a lady recovers from the perils attendant on giving to her husband's house a desired heir1 she is conveyed1 with all the pomp and parade due to her rank in life1 to this ,durgah1 attended by her female relatives1 friends1 domestics1 eunuchs1 and slaves1 in covered conveyances2 in her train are gentlemen on horseback1 in palkies1 or on elephants1 to do honour to the joyful event2 the ,guardian's wife having charge on these occasions of the ladies' visits2 and the ,guardian1 with the gentlemen and all the males1 guarding the sanctuary outside2 for they are not permitted to enter whilst it is occupied by the ladies1 the eunuchs alone having that privilege where females congregate4 ,recovery from sickness1 preservation from any grievous calamity1 danger1 or other event which excites grateful feelings1 are the usual inducements to visiting the ,durgah1 with both males and females1 amongst the ,mussulmaun population of ,lucknow4 ,these recurrences yield ample stores of cash1 clothes1 c4 left at the disposal of the ,guardian1 who1 if a good man1 disperses these charitable donations amongst the indigent with a liberality equal to that of the donors in their various offerings4 ,the ,durgah had grown into general respect1 when a certain reigning ,nuwaub was afflicted by a severe and tedious illness1 which baffled the skill of his physicians1 and resisted the power of the medicine resorted to for his recovery4 ,a confidential ,najoom#e 7astrologer71 in the service of his ,highness1 of great repute in his profession1 advised his master to make a vow1 that ',if in the wisdom of ,divine ,providence his health should be restored1 he would build a new ,durgah on the site of the old one1 to be dedicated to ,abass ,ali1 and to be the shrine for the sacred deposit of the crest of ,hosein'4 ,the ,nuwaub1 it appears1 recovered rapidly after the vow had been made1 and he went in great pomp and state to return thanks to ,god in this ,durgah1 surrounded by the nobles and officers of his ,court1 and the whole strength of his establishment accompanied him on the occasion4 ,so grand was the spectacle1 that the old people of the city talk of it at this day as a scene never equalled in the annals of ,lucknow1 for splendour and magnificence2 immense sums of money were distributed on the road to the populace1 and at the ,durgah2 the multitude1 of all classes1 hailing his emancipation from the couch of sickness with deafening cheers of vociferous exultation4 ,in fulfilment of his vow1 the ,nuwaub gave immediate orders for erecting the magnificent edifice1 which now graces the suburbs of ,lucknow1 about five miles from that part of the city usually occupied by the ,sovereign ,ruler of the province of ,oude4 ,by virtue of the ,nuwaub's vow and recovery1 the before-respected ,durgah has1 thus newly built1 increased in favour with the public2 and1 on account of the veneration they have for all that concerns their ,emaums1 the banners which adorn the ,tazias of ,hosein must be consecrated by being brought to this sacred edifice2 where1 by the condescending permission of the ,sovereign1 both the rich and the poor are with equal favour admitted1 at that interesting period of ,mahurrum1 to view the crest of their ,leader1 and present their own banners to be touched and thus hallowed by the1 to them1 sacred relic4 ,the crest is fixed to a staff1 but no banner attached to it2 this is placed within a high railing1 supported by a platform1 in the centre of the building2 on either side splendid banners are exhibited on these occasions4 ,the ,durgah is a square building1 entered by flights of steps from the court-yard2 the banner of each person is conveyed through the right entrance1 opposite the platform1 where it is immediately presented to touch the revered crest2 this is only the work of a few seconds2 that party walks on1 and moves out to the left again into the court-yard2 the next follows in rapid succession1 and so on till all have performed this duty3 by this arrangement1 confusion is obviated2 and1 in the course of the day1 perhaps forty or fifty thousand banners#f may have touched the ,emaum's consecrated crest4 ,on these occasions1 the vast population of ,lucknow may be imagined by the almost countless multitude1 of every rank1 who visit this ,durgah3 there is no tax levied on the people1 but the sums collected must be immense1 since every one conscientiously offers something1 according to his inclination or his means1 out of pure respect to the memory of ,hosein4 ,the order of procession1 appointed by each noble proprietor of banners1 to be consecrated at the ,durgah1 forms a grand spectacle4 ,there is no material difference in their countless numbers2 the most wealthy and the meanest subjects of the province make displays commensurate with their ability1 whilst those persons who make the most costly exhibitions enjoy the greatest share of popular favour1 as it is considered a proof of their desire to do honour to the memory of ,hosein and ,hasan1 their venerated ,emaums4 ,a description of one1 just passing my house1 will give you a general idea of these processions1--it belongs to a rich man of the city3--,a guard of soldiers surrounds four elephants on which several men are seated1 on pads or cushions1 supporting the banners2 the staffs of several are of silver1--the spread hand1 and other crests1 are formed of the same metal1 set with precious stones4 ,each banner--they all resemble--is in the shape of a long scarf of rich silk1 of bright florid colours1 embroidered very deep at the ends1 which are finished with gold and silver bullion fringes2 it is caught together near the middle1 and tied with rich gold and silver cords and tassels to the top of the staff1 just under the hand or crest4 ,the silks1 ,i observe1 are of many different colours1 forming an agreeable variety1 some blue1 purple1 green1 yellow1 c4 ,red is not used2 being the ,soonies' distinguishing colour at ,mahurrum it is carefully avoided by the zealous ,sheahs--the ,soonies are violently opposed to the celebration of this festival4 ,after the elephants1 a band of music follows1 composed of every variety of ,native instruments1 with drums and fifes2 the trumpets strike me as the greatest novelty in their band2 some of them are very long and powerful in their effect4 ,next in the order of procession ,i observe a man in deep mourning1 supporting a black pole1 on which two swords are suspended from a bow reversed--the swords unsheathed glittering in the sun4 ,the person who owns the banners1 or his deputy1 follows next on foot1 attended by readers of the ,musseeah1 and a large party of friends in mourning4 ,the readers select such passages as are particularly applicable to the part ,abass ,ali took in the affair at ,kraabaallah1 which is chanted at intervals1 the procession pausing for that purpose4 ,then comes ,dhull ,dhull1#g--the name of ,hosein's horse at ,kraabaallah2--that selected for the present purpose is a handsome white ,arab1 caparisoned according to the olden style of ,arabia3 due care is taken to represent the probable sufferings of both animal and rider1 by the bloody horsecloth--the red-stained legs--and the arrows apparently sticking in several parts of his body2 on the saddle is fixed a turban in the ,arabian style1 with the bow and arrows2--the bridle1 c4 are of very rich embroidery2 the stirrups and mountings of solid silver4 ,the horse and all its attire are given after ,mahurrum1 in charity1 to a poor ,syaad4 ,footmen1 with the afthaadah#h and chowrie#i--peculiar emblems of royalty in ,india--attend ,dhull ,dhull4 ,the friends of the family walk near the horse2 then servants of all classes1 to fill up the parade1 and many foot-soldiers1 who occasionally fire singly1 giving to the whole description a military effect4 ,i have seen many other processions on these fifth days of ,mahurrum--they all partake of one style1--some more splendid than others2 and the very poor people parade their banners1 with1 perhaps1 no other accompaniment than a single drum and fife1 and the owner supporting his own banner4 ,my next letter will contain the procession of ,mayndhie1 which forms a grand feature of ,mahurrum display on the seventh night4 ,p4,s4--,the ,najoomee are men generally with some learning1 who1 for their supposed skill in astrology1 have1 in all ages since ,mahumud's death1 been more or less courted and venerated by the ,mussulmaun people2--,i should say1 with those who have not the fear of ,god stronger in their hearts than the love of the world and its vanities2--the really religious people discountenance the whole system and pretended art of the astrologer4 ,it is wonderful the influence a ,najoom acquires in the houses of many great men in ,india2--wherever one of these idlers is entertained he is the oracle to be consulted on all occasions1 whether the required solution be of the utmost importance1 or the merest trifling subject4 ,i know those who submit1 with a childlike docility1 to the ,najoom's opinion1 when their better reason1 if allowed to sway1 would decide against the astrologer's prediction4 ,if ,najoom says it is not proper for ,nuwaub ,sahib1 or his ,begum1 to eat1 to drink1 to sleep1 to take medicine1 to go from home1 to give away or accept a gift1 or any other action which human reason is the best guide to decide upon1 ,najoom has said it1--and ,najoom must be right4 ,najoom can make peace or war1 in the family he overrules1 at his pleasure2 and many are the houses divided against themselves by the wicked influence of a bad man1 thus exercising his crafty wiles over the weakness of his credulous master4--,so much for ,najoomee2 and now for my second notice of the ,eunuchs3--#aj ,they are in great request among the highest order of people1 and from their long sojourn in a family1 this class of beings are generally faithfully attached to the interest and welfare of their employer2 they are much in the confidence of their master and mistress1 and very seldom betray their trust4 ,being frequently purchased1 whilst children1 from the base wretches who have stolen them in infancy from the parental roof1 they often grow up to a good old age with the family by whom they are adopted2 they enjoy many privileges denied to other classes of slaves2--are admitted at all hours and seasons to the zeenahnahs2 and often1 by the liberality of their patrons1 become rich and honourable2--still 'he is but a slave'1 and when he dies1 his property reverts to his owner4 ,in ,oude there have been many instances of ,eunuchs arriving to great honour1 distinctions1 and vast possessions4 ,al ,mauss ,ali ,khaun#aa was of the number1 within the recollection of many who survive him2 he was the favoured ,eunuch of the ,house of ,oude2 a person of great attainments1 and gifted with a remarkably superior mind1 he was appointed ,collector over an immense tract of country1 by the then reigning ,nuwaub1 whose councils he benefited by his great judgment4 ,he lived to a good old age1 in the unlimited confidence of his prince1 and enjoyed the good will and affection of all who could appreciate what is valuable in honest integrity4 ,he died as he had lived1 in the most perfect resignation to whatever was the will of ,god1 in whose mercy he trusted through time1 and for eternity4 ,many of the old inhabitants speak of him with veneration and respect1 declaring he was the perfect pattern for good ,mussulmauns to imitate4 ,another remarkable ,eunuch1 ,affrine ,khaun1#ab of the ,court of ,oude1 is well remembered in the present generation also1--the poor having lost a kind benefactor1 and the rich a sensible companion1 by his death4 ,his vast property he had willed to others than the sovereign ruler of ,oude 7whose property he actually was71 who sent1 as is usual in these cases1 to take possession of his estate1 immediately after his death2 the gates were barred1 and the heirs the ,eunuch had chosen to his immense wealth had taken possession2 which ,i am not aware was disputed afterwards by the reigning ,nuwaub1 although by right of the ,mussulmaun law1 the ,nuwaub owned both the slave and the slave's wealth4 ,this accounts1 perhaps1 for the common practice in the higher circles of the ,mussulmaun population1 of heaping ornaments and riches on favourite slaves2 the wealth thus expended at one time1 is but a loan in the hands of safe keepers1 to revert again to the original proprietor whenever required by the master1 or no longer of service to the slave1 who has neither power to bestow1 nor heirs to benefit from the property he may leave when he dies4 ,i have frequently observed1 among the most exalted ladies1 that their female slaves are very often superbly dressed2 and1 on occasions of marriage ceremonies1 or other scenes of festivity1 they seem proud of taking them in their suite1 handsomely dressed1 and richly adorned with the precious metals1 in armlets1 bangles1 chains1 c42 the lady thus adding to her own consequence by the display of her attendant slaves4 ,the same may be observed with regard to gentlemen1 who have men-slaves attending them1 and who are very frequently attired in costly dresses1 expensive shawls1 and gold ornaments4 #a ,dargah1 '7sacred7 door-place'4 #b ',alam4 ,for illustrations of those banners see ,hughes1 ,dictionary of ,islam1 #djh ff42 ,mrs4 ,parks1 ,wanderings of a ,pilgrim1 ii4 #ah4 #c ,asaf-ud-daula1 eldest son of ,nawab ,shuja'-ud-daula1 on whose death in #agge he succeeded4 ,he changed the seat of government from ,faizabad to ,lucknow1 where he died in #agig1 and was buried in the ,imambara4 ,he is principally remembered for his liberality4 ,the merchants1 on opening their shops1 used to sing3 ,jisko na de ,maula1 ,tisko de ,asaf-ud-daula4 ,who from ,heaven nought receiveth1 ,to him ,asaf-ud-daula giveth4 #d ,mr4 ,h4,c4 ,irwin informs me that the ,dargah is situated on the ,crommelin ,road1 rather more than a mile south-west of the ,machhi ,bhawan fort4 ,it was here that ,nawab ,sa'adat ',al'i1 on his accession1 vowed that he would reform his ways--an intention which was not realized4 #e ,nujumi1 'an astrologer'2 'ilm-i-nujum1 'astrology1 astronomy'4 #f ,the numbers are greatly exaggerated4 #g ,duldul was the name of the ,prophet's mule which he gave to ',ali4 ,it is often confounded with ,buraq1 the ,assyrian-looking gryphon on which he alleged that he flew to ,mecca4 #h ,aftabgir1 'a sun-screen'2 see p4 #dg4 #i ,chaunri1 the bushy tail of the yak1 used as a fly-flapper4 #aj ,writing in #ahdi1 ,general ,sleeman remarks that ,dom singers and eunuchs are the virtual rulers of ,oudh4--,a ,journey through ,oudh1 i1 introd4 lxi1 #agh4 #aa ,almas 'the diamond' ',ali ,khan1 known as ,miyan ',master' ,almas1 according to ,general ,sleeman1 was 'the greatest and best man of any note that ,oude has produced4 ,he held for about forty years ,miyanganj and other districts1 yielding to the ,oude ,government an annual revenue of more than eighty lacs of rupees about #hej1jjj4 ,during this time he kept the people secure in life and property1 and as happy as people in such a state of society can be2 and the whole country under his charge was during his lifetime a garden4 ,he lived here in great magnificence1 and was often visited by his sovereign4' 7,ibid41 i4 #cbj f474 ,lord ,valentia more than once speaks highly of him 7,travels1 i4 #acf1 #bda74 ,he also notes that the ,nawab was anxiously watching for his death1 because1 being a slave1 under ,muhammadan law his estates reverted to the ,crown4--,see ,n4,b4,e4 ,baillie1 ,digest of ,moohummudan ,law 7#ahge71 #cfg f4 #ab ,afrin ,khan1 'lord of praise'1 ,mr4 ,irwin informs me1 is mentioned in the ,tarikh ,farahbakhsh 7tr4 ,w4 ,hoey1 #abi7 as engaged in negotiations when ,nawab ,asaf-ud-daula1 at the instigation of ,warren ,hastings and ,haidar ,beg1 was attempting to extort money from the ,nawab ,begam4 ,,letter ,,iv ,mahurrum concluded4--,night of ,mayndhie4--,emaum-baarah of the ,king of ,oude4--,procession to ,shaah ,nudghiff4--,last day of ,mahurrum4--,chattahs4 --,musical instruments4--,zeal of the ,native gentlemen4--,funeral obsequies over the ,tazia at ,kraabaallah4--,sentiments of devout ,mussulmauns4--,the fast followed by acts of charity4--,remarks on the observance of ,mahurrum4 ,the public display on the seventh ,mahurrum is by torch-light1 and called the night of ,mayndhie1#a intending to represent the marriage ceremony for ,cossum1 who1 it will be remembered1 in the sketch of the events of ,kraabaallah1 was married to his cousin ,sakeena ,koobraah1 the favourite daughter of ,hosein1 on the morning of the celebrated battle4 ,this night presents to the public all the outward and showy parade which marks the ,mayndhie procession of a real wedding ceremony1 of which ,i propose speaking further in another place4 ,this display at ,mahurrum is attended with considerable expense2 consequently1 the very rich only observe the out-door formalities to be exhibited on this occasion2 yet all classes1 according to their means1 remember the event1 and celebrate it at home4 ,the ,mayndhie procession of one great personage1 in ,native cities1 is directed--by previous arrangement--to the ,emaum-baarah of a superior4 ,i was present1 on one occasion1 when the ,mayndhie of the ,prime ,minister of ,oude was sent to the ,king's ,emaum-baarah1 called ,shaah ,nudghiff1#b--;from the mausoleum of ,ali1 of which it is an exact representation1 on a small scale4 ,it is situated near the banks of the river ,goomtie1#c some distance from the palace at ,lucknow2 the entrance to the outer court1 or quadrangle1 is by a handsome gateway of brickwork plastered and polished1 resembling marble4 ,on each side of the gateway1 and carried up the two sides1 in a line with the building1 are distinct apartments1 designed for the abode of the distressed and houseless poor2 the back of these apartments forms a substantial wall or enclosure4 ,the ,shaah ,nudghiff faces the gateway1 and appears to be a square building1 on a broad base of flights of steps1 with a cupola roof2 the interior is paved with black and white marble tesselated1 the walls and dome neatly ornamented with plaster and gold in relief1 the beading1 cornices1 c4 of gold1 to correspond on a stone-colour ground4 ,the cupola and cornices on the outside are richly ornamented with plaster designs1 relieved with gold2 on the summit of the dome is placed a crown1 of pure silver1 gilt1 of an immense size4 ,the decorations of the interior1 for the season of ,mahurrum1 were on a scale of grandeur not easily to be conveyed by description4 ,the walls were well covered with handsome glasses and mirrors2 the splendid chandeliers1--one containing a hundred wax lights1--in every variety1 and relieved with coloured lamps--amber1 blue1 and green1--mellowing the light1 and giving a fairy-like effect to the brilliant scene4 ,in the centre of the building stood the green glass ,tazia1 surrounded by wax lights2 on the right of which was placed an immense lion1 and on the left1 a fish1#d both formed of the same bright emerald-green glass as the ,tazia4 ,the richness and elegance of the banners1--which were numerous and well arranged1--could be equalled only by the costliness of their several mountings4 ,in ,asiatic buildings niches and recesses prevail in all convenient situations1 and here they are appropriated for the reception of the relics of antiquity and curiosities2 such as models of ,mecca1 the tent of ,hosein1 the gate of ,kraabaallah1 c42 these three are made of pure silver1 and rest on tables of the same metal4 ,many curious sabres1 of all ages1 shields1 chain armour of the ancients1 lances1 c41 arranged with much taste1 adorn the interior4 ,the pulpit 7mhembur7 is of silver1 and of very handsome workmanship2 the whole of the fitting up and arrangements had been made under the eye of his ,majesty1 and to his good taste may be ascribed all the merit of the well-ordered display for these occasions4 ,he delighted in visiting this place1 which he not only designed as a tribute of his respect to the ,emaums1 but as the future repository for his own remains1 when this world should cease to be his place of joy1 or anxious care4 ,his intention has been fulfilled--he died in #ahbg1 aged fifty years1 much and justly beloved and regretted by all who knew him2 his funeral obsequies were impressively grand1 according to ,mussulmaun custom4 ,this good and amiable ,king was succeeded by his only son ,nusseer ood deen ,hyder1#e who had just completed his twenty-second year when he began to reign4 ,on the evening of ,mayndhie1 the crowds of admiring people were admitted to view their ,paidshah's 7,king's7 exhibition2 until the distant sounds of musketry announced the approach of the spectacle1 when the multitude were desired to quit the ,emaum-baarah4 ,hundreds still lingering1 could not be prevailed on to depart1 except by the stripes dealt out unsparingly from the whips of the hurkaarahs#f and peons1 appointed to keep order on the occasion4 ,the place cleared1 and quiet restored1 ,i had leisure to view the fairy-like palace of splendour1 before the bustle of the procession reached the building4 ,i could hardly persuade myself the picture before me was not a dream1 instead of a reality4 ,i stood at the entrance to watch the approach of the minister's train1 through the gateway into the illuminated quadrangle4 ,spacious as this court-yard is1 it was nearly filled with the many people forming the ,mayndhie parade4 ,i should imagine there could not be less than three thousand souls engaged in this service1 including the match-lock soldiery4 ,several trays of ,mayndhie are brought1 with the other requisites for the usual forms of marriage gifts1 such as sweetmeats1 dried fruits1 garlands of sweet jasmine1 imitative beds of flowers1 composed of uberuck3 in some of the flowers1 fireworks were concealed1 to be let off in the quadrangle4 ,an imitative tomb on a bier is also paraded1 together with the palkie and chundole of silver1 which are the covered conveyances for females of the royal family1 or such of the nobility as are privileged by grants from the crown2 all other females use the covered palkie1 mahanah1 dhollee1 and the rutt4#g ,several bands of music follow1 and torches out of number4 ,the elephants1 camels1 cavalry1 c41 are left in the open space1 outside the gateway--the gentlemen1 dismounting1 enter with ,dhull ,dhull and the trays of ,mayndhie4 ,i trembled for the probable destruction of the brilliant ornaments in the ,emaum-baarah1 when ,i heard the noble animal was to make the circuit round the ,tazia4 ,dhull ,dhull1 being led in1 went up the steps with little difficulty2 and to my astonishment1 the gentle creature paced the tesselated floor1 in very slow time1 without once slipping1 or seeming concerned at the novelty of his situation2 indeed1 this docile animal seemed to me the only living thing present that felt no interest in the scene--rendered more attractive and conspicuous by the gentle manners of the pretty ,dhull ,dhull himself4 ,the circuit being made1 he was conducted back into the court-yard1 without the slightest accident or confusion occurring during his visit to the ,emaum-baarah4 ,the model of the tomb of ,cossum1 the chundole and palkie1 the trays of ,mayndhie1 sweetmeats1 c4 were deposited here until the tenth day1 when they accompany the ,king's temporary ,tazia cavalcade to ,kraabaallah for interment4 ,the ceremonies performed on this night of ,mayndhie resemble1 in every particular1 those of the same rank of persons on the actual solemnization of a wedding1 even to the distribution of money amongst the populace who crowd in multitudes on such occasions1 though apparently more eager for the prize than the sight4 ,the most imposing spectacle in the celebration of ,mahurrum1 is reserved for the last day2#h and1 judging from the activity of all classes1 the zealous exertions of the multitude1 the deep interest marked on every face1 male and female1 a mere spectator might well imagine this morning to be of more importance than any other in the ,mussulmaun's catalogue of days4 ,at the earliest hour of the dawning day1 the preparations for the march being complete1--which had occupied the hours usually devoted to sleep1--the streets and roads present a very animated picture4 ,from the bustle and outpouring of the multitude1 on this one absorbing engagement1 a stranger might be led back in imagination to the flight from ,egypt2 the object1 however1 is very different from that of the children of ,israel4 ,the order of the day being to commemorate the death of ,hosein1 a grand military funeral is pourtrayed in each person's cavalcade1 all pressing forward to their chosen ,kraabaallah1--the poor man1 with his humble ,tazia and flags1 falling in the rear of the more affluent person's display1 as well for protection as for speed4 ,there is so much of similarity in these processions1 that the description of one will be sufficient to convey the idea of the whole1 as they pass on in succession to the chosen place of burial4#i ,the consecrated banners take the precedence1 in the order of march1 carried by men on elephants2 then a band of music4 ,next comes the jillewdhar#aj 7sword-bearer71 supporting1 on a black staff1 the bow reversed1 with brilliant swords suspended2 on each side of him are men bearing black poles1 on which are fixed immense long streamers of black unspun silk1--designed to symbolize grief1 despair1 c4 ,then follows the horse1 caparisoned as on the day of consecrating the banners2 it is attended by servants1 in the same order as when a prince rides out1--viz4 a man with the afthaadah#aa 7or sun71--the well-dressed grooms1 holding the bridle rein on either side1--a man with the chowrie of peacock's feathers in a silver handle1--chobdhaahs#ab with long silver and gold staffs1--sota badhaahs1#ac with short staffs resembling fish1 of the same materials1--hurkaarahs 7running-footmen1 or messengers71 bearing small triangular banners with silver handles1--shoe-bearers1 c4 ,the royal chattah#ad 7umbrella71 of embroidered velvet1 is supported over the head of ,dhull ,dhull4 ,this article in its plain garb1 so generally used in ,europe1 is1 in ,hindoostaun1 an original distinguishing mark of royalty1 gracing the ,king's throne in lieu of a canopy4 ,in ,oude1 the chattah cannot be used by the subject when in view of the sovereign2 if the ,king's dunkah#ae be heard abroad1 the people hide their chattahs1 and even descend from their carriages1 elephants1 horses1 or palkies1 standing with their hands folded1 in all humility1 to make obeisance to the ,king1--resuming them only when the royal cortge has moved out of sight4 ,i have known many of the first nobility in the ,court of ,oude1 and ,english gentlemen in the ,king's suite1 exposed to the rays of the morning sun1 during the hottest season of the year2 in these airings1 the ,king alone has the benefit of a chattah1 except the ,resident happens to be of the party1 who being always received as an equal1 is privileged to the chattah1 the chowrie1 and the hookha2 indulgences of which those only who have lived in ,india can possibly estimate the true value4 ,but to my subject3--,the saddle is adorned with ,hosein's chain armour1 gold turban1 a richly set sword1 with an embroidered belt3 some of the family and friends attend respectfully near the horse4 ,then follow the bearers of incense1 in gold censers1 suspended to chains1 which they wave about1 fumigating the air with the refreshing smell of lahbaun1#af--;a sweet-scented resin from the cedar of ,lebanon1 ,i imagine1 though some suppose it to be the frankincense noticed in ,scripture4 ,next in the cavalcade is a chanter or reader of the ,musseeah1 who selects passages from that well-arranged work suited to the time when ,hosein's person was the mark for ,yuzeed's arrows1 and which describe his conduct on the trying occasion2 one or two couplets being chanted1 the procession advances in slow time1 halting every five minutes on the way from the beginning to the end of the march4 ,the reader is attended by the proprietor of the ,tazia display1 and his many relatives and friends1 bare-footed1 and without any covering on their heads2--many of these persons throw chaff on their heads1#ag expressive of grief1 and whilst the ,musseeah is chanted1 their boisterous expressions of sorrow are painfully severe to the mere observer of the scene4 ,the ,tazia then follows1 surrounded by banners1 and covered with a canopy upheld by silver poles in the hands of the supporters1 according to the general style of conveying their dead at the funerals of the ,mussulmauns4 ,the canopy is of green1 bordered and embroidered with gold4 ,the model of ,cossum's tomb follows in succession1 which is covered with gold cloth1 and has a canopy also supported over it1 in the same way1 by poles carried by several men4 ,the palkie and chundole of silver and tissue are next seen2 the trays of ,mayndhie1 the flowers of uberuck1 and the other paraphernalia of the marriage ceremony1 follow in due order4 ,then the camels and elephants1 conveying the tent equipage and luggage of ,hosein1 form a long train1 representing the supposed style of his march from ,medina to ,kraabaallah4 ,the last and most judicious feature in the arrangement is the several elephants with confidential servants1 distributing bread and money to the poor1 who are thus attracted to the rear in countless numbers1 leaving the cavalcade in quiet possession of the space of roadway uncrowded by the multitude4 ,the bread given on these occasions is in great esteem amongst the females1 who receive a small portion from the followers on their return from ,kraabaallah with veneration1 for the ,emaum's sake1 in whose name it is given4 ,i have often been led to the remembrance of past times by this act of theirs1 when the cross-buns of ,good-,friday were esteemed by the aged women as possessing virtues beyond the mere substance of the cake4 ,the whole line of march is guarded in each procession by burkhandhars#ah 7matchlock men71 who fire singly1 at intervals on the way4 ,several bands of music are dispersed in the cavalcade1 performing solemn dirge-like airs1 peculiar to the style of composition in ,hindoostaun and well-suited to the occasion--muffled drums and shrill trumpets1 imitating the reiteration of ',hasan1 ,hosein'1 when ,mortem is performed4 ,i remember a fine female elephant1 belonging to ,king ,ghauzee ood deen ,hyder1 which had been so well instructed1 as to keep time with the soundings from her proboscis with the occasional ,mortems4 ,i cannot say that she clearly pronounced the names of the two sons of ,ali1 yet the regularity of keeping time with the music and the human voices was of itself sufficient to excite admiration--the ,natives declare that she pronounces the names distinctly4 ,her name is ,hoseinie1 the feminine of ,hosein4 ,amongst the many varieties of ,native musical instruments ,i have seen in ,india1 the kettle-drum is the most simple and singular1 which ,i will take the liberty of describing3--,it is of well-baked earth1 moulded in the usual way1 and very similar in shape to those of the ,royal ,horse ,guards4 ,a globe of the common size1 divided into exact halves1 would be about the dimension and shape of a pair of ,indian manufacture2 the parchment is strained over the open mouth1 with a thin hoop to fix it firm2 the slightest pressure with the fingers on this hoop draws it into tune4 ,the simplicity of this accompaniment to the human voice1 when touched by the fingers1 very much in the way ,europeans use the tambourine1 is only to be appreciated by those who have been long acquainted with the sound4 ,the only time when it is beaten with sticks is1 when used as dunkahs1 before the ,king and ,queen1 on their appearing in public--a sort of alarum to warn obstructing hackeries1 or carriages1 to move out of the way4 ,i have occasionally observed a singular mode of imitating the sound of cavalry going over hard ground1 adopted in the processions of great men on the tenth of ,mahurrum2 the contrivance is called chuckee1#ai and composed of ebony1 or some equally hard wood1 the shape and size of a pocket globe1 divided into halves2 each person1 having the pair1 beats them with a particular tact on the flat surface1 so as to produce the desired sound of horses galloping2 and where from fifty to a hundred men1 or more1 are engaged in this performance1 the resemblance may be easily conceived4 ,there are many little observances1 not of sufficient importance to make them general to all who keep ,mahurrum1 that need not here be detailed2--but one must not be omitted1 as it is a feature in the domestic observances of ,mussulmauns4 ,on the ,tazias1 when about to be conveyed to ,kraabaallah1 ,i discovered small portions of corn1 rice1 bread1 fruits1 flowers1 cups of water1 c42--this is in keeping with the ,mussulmaun funerals1 who invariably convey food to the tomb with their dead4#a ,for the same reason1 at ,mahurrum1 camphor and rosewater are always carried with the ,tazia to ,kraabaallah1 although there is not the same occasion for the articles1 as will be observed when the burial service is explained4 ,i have seen females of rank1 with their own hands1 place red and green wax lights in front of the ,tazia in their halls1 on the night of ,mayndhie4 ,i was told1 in answer to my inquiry1 ,what was meant by the solemn process ,i had witnessed8--that these ladies had some petition to make1 for which they sought the ,emaum's intercession at the throne of mercy4 ,the red light was for ,hosein1 who died in battle2 the green for ,hasan1 who died by poison1--which these colours symbolize2 and that those females place great dependance on the fulfilment of their desires1 who thus present to their ,emaums the wax lights on the night of ,mayndhie4 ,i have remarked that the noblemen and gentlemen generally engaged in the service of celebrating ,mahurrum1 walk on the tenth morning with their heads bare and their feet uncovered from their homes to the burial ground#b called ,kraabaallah1 whatever may be the distance1--perhaps four or five miles1--exposed to the fiery rays of the sun3 some persons1 who on this occasion are very scrupulous in thus humbling their nature1 walk back again in the same manner1 after the funeral ceremony has been duly gone through at ,kraabaallah4 ,the magnitude of this undertaking can be only well understood by those who have experienced the state of an atmosphere in the shady rooms of a large house1 when the thermometer ranges from eighty-four to eighty-eight1 or even ninety degrees2 and when1 if you venture to the verandah for a few seconds1 the flames of heated wind are not only insupportable to ,europeans1 but frequently produce severe attacks of fever4 ,the luxurious habits of the ,eastern great men may be well recollected when counting over the proofs of zeal exhibited in this undertaking1 where every selfish consideration for the time is banished4 ,the nobility 7or indeed any one who lays the slightest claim to gentility7 never walk from one house to another during their lives1 but at this particular season2 even in their gardens indulging in whatever luxury they may boast1 by being conveyed round in their palkie1 or thonjaun#bb--;a chair with poles1 supported by bearers4 ,on the tenth day1 the good ,mussulmauns rigidly fast until after the third watch2 not even a drop of water1 or the hookha1 enters their mouths2--as they believe ,hosein's sufferings only concluded just before the third watch1 they cautiously abstain from indulgences1 until that hour has passed4 ,the procession having reached ,kraabaallah1 the whole ceremony of a funeral is gone through4 ,the ,tazia is committed to the grave with equal solemnity to that which is observed when their dead are deposited in the tomb3 this occupies some time4 ,i never witnessed the movements at ,kraabaallah1--the season of the year1 the confusion1 and the anticipated feuds between ,sheahs and ,soonies1 ever deterred me from gratifying my curiosity4 ,it is always expected that the bad feelings between the two sects1 amongst the lower orders of the people1 may produce a real battle on the imitative ground of ,kraabaallah2 and ,i have heard of many such terminations of the ,mahurrum at ,lucknow1 where the enthusiastic ,sheahs and ,soonies--having reserved their long hatred for a favourable opportunity of giving it vent1#bc--;have found an early grave on the very ground to which their ,tazia has been consigned4 ,private quarrels are often reserved for decision on the field of ,kraabaallah4 ,i may here remark1 swords form a part of every man's daily costume1 from the king to the poorest peasant2 save only the devout men1 who having forsaken the world have no occasion for a sword4 ,i have often heard them say1 ',my trust is not resting on a morsel of steel1 but on the great mercy of my ,god'4--',what shall ,i defend8 my life8 ,where is the arm that can assault me without the permission of my ,god2 if ,he ordains it1 should ,i murmur1 or ward off the blow8'--',is it my worldly goods ,i am to defend8 ,from whose bounty have ,i received them8 ,is not the great ,giver able to defend ,his gifts8 and if ,he wills that ,i should lose them1 what shall ,i say1 but as ,yoube#bd 7,job7 said1 ,it is the ,lord1 to do ,his own will2 blessed be ,his great name for ever4' ,these are the sentiments of the devout men of all creeds2 and these are likewise the exemplary opinions of some good ,mussulmauns ,i have known in ,india4 ,returned to their home1 the rich men are occupied in dispensing benefits among the poor4 ,food1 money1 and clothes1 are distributed in nearly as great proportions as when they have to mourn over a recent separation by death from a beloved relative4 ,the clothes worn during ,mahurrum are never retained for the next occasion1 but always distributed amongst the poor1 who derive so many advantages from the annual commemoration of ,mahurrum1 that the philanthropic heart will rather be pleased than vexed at the zeal which produces such a harvest of benefits to the necessitous4 ,the riches of a native city may be calculated by the immense sums expended at ,mahurrum every year2 and if no greater advantage be derived from the gorgeous display of the wealthy1 than the stimulus to honest industry amongst the several trades1 whose labour is brought into use on these occasions1 there is enough in the result to excuse the expenditure of surplus cash in apparent trifles4 ,this1 however1 is strictly the result1 not the design1 of those expensive displayers at ,mahurrum1 who are actuated solely by fervent zeal1 in keeping a continued remembrance of the sufferings of their ,emaums1 and doing honour to their memory4 ,it is not my province either to praise or condemn1 but merely to mark out what ,i observe of singularity in the habits1 manners1 and customs of the ,mussulmauns1 in whose domestic circles ,i have been so many years a sojourner4 ,on the subject which my pen has faintly traced to your view1--the celebration of ,mahurrum1--,i cannot refrain from offering one remark2 ,i think them to be actuated by so fervent a zeal1 that if they could believe with me1 that whatever we do in this life is for ,eternity1 they would still persevere in this their supposed duty of honouring their ,emaums4 #a ,mendhi in its primary sense is the plant ,lawsonia alba1 the leaves of which are used for dyeing the hands and feet of the bride and bridegroom2 hence1 the marriage rites on this occasion4 #b ,this edifice was built under the superintendence of ,ghauzee ood deen ,hyder1 first ,king of ,oude2 and it is here his remains are deposited4 ,may his soul rest in peace6 ,author4 ,this building was named after ,shah ,najaf or ,najaf ,ashraf1 the scene of the martyrdom of ',ali1 #abj miles south-west of ,baghdad4 ,the capture of the ,shah ,najaf1 in which the guns of ,captain ,peel played a leading part1 was a notable incident in the relief of ,lucknow by ,sir ,colin ,campbell4--,t4,r4,e4 ,holmes1 ,history of the ,indian ,mutiny 7#ahhe71 #cih ff4 #c ,the ,gumti1 ,gomati1 'abounding in cattle'4 #d ,the fish is a symbol of sovereignty1 or authority emanating from the sovereign1 in ,hindoostaun1 since the period of ,timour4--,possessors of ,jaghires1 ,collectors of ,districts1 c41 have permission to use the fish1 in the decorations on their flags1 in the way similar to our armorial bearings4 ,in ,oude the fish is represented in many useful articles--pleasure boats1 carriages1 c4 ,some of the ,king's ,chobdhaars carry a staff representing a gold or silver fish4 ,author4 ,the ,order of the ,fish 7mahi maratib7 is said to have been founded by ,khusru ,parviz1 ,king of ,persia 7,a4,d4 #eia-fbh71 and thence passed to the ,moghul ,emperors of ,delhi and to the ,court of ,oudh4--,w4,h4 ,sleeman1 ,rambles and ,recollections1 ed4 ,v4,a4 ,smith1 #ace ff4 #e ,nasir-ud-din ,haidar1 son of ,ghazi-ud-din ,haidar1 whom he succeeded in #ahbg1 died1 poisoned by his own family1 in #ahcg4 ',he differed from his father1 ,ghazi-ud-din ,haidar1 in being considerably more debauched and disreputable4 ,his father had been an outwardly decent hedonist and voluptuary1 but the son was under no restraints of any sort or kind1 and it is probable that his character was not unfavourably depicted in that highly coloured sketch1 ,the ,private ,life of an ,eastern ,king 7by ,w4 ,knighton1 #ahee74 ,any one1 we are told1 was his friend who would drink with him1 and his whole reign was one continued satire upon the subsidiary and protected system4'--,h4,c4 ,irwin1 ,the ,garden of ,india1 p4 #aag4 #f ,harkara1 'a messenger1 orderly'4 #g ,palki1 the common palanquin or litter2 chandol1 usually carried by four men at each end 7a drawing representing one carried by twelve men will be found in ,n4 ,manucci1 ,storia do ,mogor1 iv4 #cb1 and see ii4 #gf f427 miyana1 a middle-sized litter out of which the type used by ,europeans was developed2 the ,anglo-,indian 'dhooly'1 properly duli2 the rath is a kind of bullock-carriage1 often with four wheels1 used by women and by portly merchants4 #h ,known as ',ashura4 #i ,see a graphic account of the procession at ,bombay in ,sir ,g4 ,birdwood1 ,sva1 #agg ff4 #aj ,jilaudar1 ,jalaudar1 properly an attendant holding the bridle of a mounted officer or magnate4 #aa ,the afthaadah is a sun embroidered on crimson velvet1 both sides the same1 and fixed on a circular framework1 about two yards in circumference2 this is attached to a silver or gold staff1 the circle deeply and fully flounced with gold brocade1 or rich silk bound with silver ribands4 ,the person riding is sheltered from the rays of the sun by the afthaadah being carried in an elevated position4 ,author4 7,see p4 #ch47 #ab ,chobdar1 'a stick-or staff-bearer'4 #ac ,sontabardar1 'a bearer of the silver stick or mace'4 #ad ,chhata1 a mark of dignity in the ,east4 #ae ,danka1 'a kettle-drum'4 #af ,loban1 luban1 frankincense1 olibanum1 procured from various species of ,boswellia4 #ag ,as early as ,a4,d4 #ajjj the people of ,baghdad used to throw dust and ashes about the streets1 and dress in black sackcloth on the anniversary of the death of ,husain 7,ockley1 ,history of the ,saracens1 #dah74 ,the custom was common among the ,hebrews 7,isaiah iii4 #bf1 xlvii4 #a2 ,job ii4 #h1 c474 ,robertson ,smith suggests that the dust was originally taken from the grave1 and the ashes from the funeral pyre 7,religion1 of the ,semites1 #dac74 #ah ,barqandaz1 'lightning-darter'4 #ai ,charkhi2 the description is reproduced1 without acknowledgement1 by ,mrs4 ,parks1 ,wanderings of a ,pilgrim1 i4 #bii4 #bj ,the practice of offering food to the dead is an ,indian innovation on ,musalman practice2 it is based on the ,hindu custom of offering flour-balls 7pinda7 to the spirit of the dead man4 #ba ,this was a ,hebrew practice1 condemned by the prophets 7#b ,samuel xv4 #cj2 ,ezekiel xxiv4 #ag74 #bb ,tamjhan1 thamjan1 the ,anglo-,indian 'tonjon' or 'tomjohn'1 the derivation of which is obscure4 ,see ,yule1 ,hobson-,jobson#b1 #icj f4 #bc ,ill-feeling between ,sunnis and ,shi'ahs is not universal in ,india4 ',though the ,sunnis consider the ,shi'ah observances as impious1 they look on with the contempt of indifference4 ,the fact that the ,british ,government punishes all who break the peace may have something to do with this4 ,still the ,sunni and the ,shi'ah in ,india live on much better terms1 and have more respect for each other than the ,turk has for the ,persian1 or the ,persian for the ,turk4 ,some ,musalman poets1 indeed1 are both ,sunnis and ,shi'ahs4'--,e4 ,sell1 ,the ,faith of ,islam1 #bib f42 cf4 p4 #ad4 #bd ,aiyub4 ,,letter ,v ,time4--,how divided in ,hindoostaun4--,observances after ,mahurrum4--,luxuries and enjoyments resumed4--,black dye used by the ladies4--,their nose-ring4--,number of rings worn in their ears4--,mode of dressing their hair4--,aversion to our tooth-brushes4--,toilet of the ladies4--,the ,pyjaamahs4--,the ,ungeeah 7bodice74--,the ,courtie4--,the ,deputtah4--,reception of a superior or elder amongst the ladies4--,their fondness for jewels4--,their shoes4--,the state of society amongst the ,mussulmaun ladies4--,their conversational endowments4--,remarks upon the fashion and duty of beards4 ,in my last ,i alluded to the 'third watch'2 it will now1 perhaps1 be necessary to explain the divisions of time1 as observed by the ,mussulmauns of ,hindoostaun4 ,the day is divided into four equal parts1 or watches1 denominated purrhs#a2 as1 first purrh1 second purrh1 c4 ,the night is also divided into four purrhs1 each of which is subdivided into ghurries#b 7hours71 varying in number with the changes of season2 the longest days require eight ghurries to one purrh2 the shortest1 only six4 ,the same division is observed for the night4 ,the day is reckoned from the earliest dawn to the last decline of light3--there is very little twilight in the ,upper ,provinces of ,india4 ,by this method of calculating time1 you will understand that they have no occasion for those useful1 correct1 mechanical time-keepers1 in general use in ,europe2 but they have a simple method of measuring the hour1 by means of a brass vessel1 with a small aperture at the bottom1 which1 being floated on a tank or large pan of water1 one drop to a second of time forces its way through the aperture into the floating vessel1 on which marks are made outside and in1 to direct the number of ghurries by the depth of water drawn into it2 and in some places1 a certain division of time is marked by the sinking of the vessel4 ,each hour1 as it passes1 is struck by the man on duty with a hammer on a broad plate of bell-metal1 suspended to the branch of a tree1 or to a rail2--the gong of an ,english showman at the country fairs is the exact resemblance of the metal plates used in ,india for striking the hours on1 and must1 ,i think1 have been introduced into ,england from the ,east4 ,the durwaun 7gate-keeper71 or the chokeedhars 7watchmen71 keep the time4#c ,in most establishments the watchmen are on guard two at a time1 and are relieved at every watch1 day and night4 ,on these men devolves the care of observing the advance of time by the floating vessel1 and striking the hour1 in which duty they are required to be punctual1 as many of the ,mussulmauns' services of prayer are scrupulously performed at the appointed hours1 which will be more particularly explained when their creed is brought forward in a future ,letter2 and now1 after this digression1 ,i will pursue my subject4 ,when a member of the ,mussulmaun family dies1 the master of the house mourns forty days1 during which period the razor is laid aside4#d ,in the same manner the devout ,mussulmaun mourns every year for his martyred ,emaums2 this1 however1 is confined to the most religious men2 the general practice of the many is to throw off their mourning garb and restore the razor to its duties on the third day after the observances of ,mahurrum have terminated4 ,it is stated1 on the authority of ancient ,arabian writers1 on whose veracity all ,mussulmauns rely1 that the head of ,hosein being taken to ,yuzeed1 one of his many wives solicited and received the head1 which she gave to the family of the martyred leader1 who were prisoners to the ,king1 and that they contrived to have it conveyed to ,kraabaallah1 where it was deposited in the same grave with his body on the fortieth day after the battle4#e ,when a death occurs in a ,mussulmaun family1 the survivor provides dinners on the third1 seventh1 and fortieth days succeeding1 in memory of the deceased person2 these dinners are sent in trays to the immediate relatives and friends of the party1--on which sacred occasion all the poor and the beggars are sought to share the rich food provided4 ,the like customs are observed for ,hosein every year4 ,the third day offering is chiefly composed of sugar1 ghee1 and flour1 and called meetah#f2 it is of the consistence of our rice-puddings1 and whether the dainty is sent to a king or a beggar there is but one style in the presentation--all is served in the common brown earthen dish1--in imitation of the humility of ,hosein and his family1 who seldom used any other in their domestic circle4 ,the dishes of meetah are accompanied with the many varieties of bread common to ,hindoostaun1 without leaven1 as sheah-maul1#g bacherkaunie1#h chapaatie1#i c42 the first two have milk and ghee mixed with the flour1 and nearly resemble our pie-crust4 ,i must here stay to remark one custom ,i have observed amongst ,natives3 they never cook food whilst a dead body remains in the house2#aj as soon as it is known amongst a circle of friends that a person is dead1 ready-dressed dinners are forwarded to the house for them1 no one fancying he is conferring a kindness1 but fulfilling a duty4 ,the third day after the accomplishment of the ,mahurrum ceremonies is a busy time with the inmates of zeenahnahs1 when generally the mourning garb is thrown off1 and preparations commence at an early hour in the morning for bathing and replacing the banished ornaments4 ,abstinence and privation being no longer deemed meritorious by the ,mussulmauns1 the pawn--the dear delightful pawn1 which constitutes the greatest possible luxury to the ,natives1--pours in from the bazaar1 to gladden the eye and rejoice the heart of all classes1 who after this temporary self-denial enjoy the luxury with increased zest4 ,again the missee#aa 7a preparation of antimony7 is applied to the lips1 the gums1 and occasionally to the teeth of every married lady1 who emulate each other in the rich black produced2--such is the difference of taste as regards beauty2--where we admire the coral hue1 with the females of ,hindoostaun1 ,nature is defaced by the application of black dye4 ,the eyelid also is pencilled afresh with prepared black1 called kaarjil#ab3 the chief ingredient in this preparation is lampblack4 ,the eyebrow is well examined for fear an ill-shaped hair should impair the symmetry of that arch esteemed a beauty in every clime1 though all do not1 perhaps1 exercise an equal care with ,eastern dames to preserve order in its growth4 ,the mayndhie is again applied to the hands and feet1 which restores the bright red hue deemed so becoming and healthy4 ,the nose once more is destined to receive the nutt#ac 7ring7 which designates the married lady2 this ring1 ,i have before mentioned1 is of gold wire1 the pearls and ruby between them are of great value1 and ,i have seen many ladies wear the nutt as large in circumference as the bangle on her wrist1 though of course much lighter2 it is often worn so large1 that at meals they are obliged to hold it apart from the face with the left hand1 whilst conveying food to the mouth with the other4 ,this nutt1 however1 from ancient custom1 is indispensable with married women1 and though they may find it disagreeable and inconvenient1 it cannot possibly be removed1 except for ,mahurrum1 from the day of their marriage until their death or widowhood1 without infringing on the originality of their customs1 in adhering to which they take so much pride4 ,the ears of the females are pierced in many places2 the gold or silver rings return to their several stations after ,mahurrum1 forming a broad fringe of the precious metals on each side the head2 but when they dress for great events1--as paying visits or receiving company1--these give place to strings of pearls and emeralds1 which fall in rows from the upper part of the ear to the shoulder in a graceful1 elegant style4 ,my ayah1 a very plain old woman1 has no less than ten silver rings in one ear and nine in the other1#ae each of them having pendant ornaments2 indeed1 her ears are literally fringed with silver4 ,after the hair has undergone all the ceremonies of washing1 drying1 and anointing with the sweet jessamine oil of ,india1 it is drawn with great precision from the forehead to the back1 where it is twisted into a queue which generally reaches below the waist2 the ends are finished with strips of red silk and silver ribands entwined with the hair1 and terminating with a good-sized rosette4 ,the hair is jet black1 without a single variation of tinge1 and luxuriantly long and thick1 and thus dressed remains for the week1--about the usual interval between their laborious process of bathing2--nor can they conceive the comfort other people find in frequent brushing and combing the hair4 ,brushes for the head and the teeth have not yet been introduced into ,native families1 nor is it ever likely they will1 unless some other material than pigs' bristles can be rendered available by the manufacturers for the present purposes of brushes4 ,the swine is altogether considered abominable to ,mussulmauns2 and such is their detestation of the unclean animal that the most angry epithet from a master to a slave would be to call him 'seur'#ae 7swine74 ,it must not1 however1 be supposed that the ,natives neglect their teeth2 they are the most particular people living in this respect1 as they never eat or drink without washing their mouths before and after meals2 and as a substitute for our tooth-brush1 they make a new one every day from the tender branch of a tree or shrub1--as the pomegranate1 the neem1#af babool1#ag c4 ,the fresh-broken twig is bruised and made pliant at the extremity1 after the bark or rind is stripped from it1 and with this the men preserve the enamelled-looking white teeth which excite the admiration of strangers2 and which1 though often envied1 ,i fancy1 are never surpassed by ,european ingenuity4 ,as ,i have rather prematurely introduced the ,native ladies' style of dress into this ,letter1 ,i may as well conclude the whole business of their toilet under the present head1 instead of reserving the detail of the subject for a future ,letter when the zeenahnah is to be described1 and accordingly proceed to tell you that the ladies' pyjaamahs are formed of rich satin1 or gold cloth1 goolbudden1#ah or mussheroo#ai 7striped washing silks manufactured at ,benares71 fine chintz1--,english manufacture having the preference1--silk or cotton ginghams1--in short1 all such materials are used for this article of female dress as are of sufficiently firm texture1 down to the white calico of the country1 suited to the means of the wearer4 ,by the most fashionable females they are worn very full below the knee1 and reach to the feet1 which are partially covered by the fulness1 the extremity finished and the seams are bound with silver riband2 a very broad silver riband binds the top of the pyjaamah2 this being double has a zarbund#bj 7a silk net cord7 run through1 by which this part of the dress is confined at the waist4 ,the ends of the zarbund are finished with rich tassels of gold and silver1 curiously and expressly made for this purpose1 which extend below the knees3 for full dress1 these tassels are rendered magnificent with pearls and jewels4 ,one universal shape is adopted in the form of the ungeeah#ba 7bodice71 which is1 however1 much varied in the material and ornamental part2 some are of gauze or net1 muslin1 c41 the more transparent in texture the more agreeable to taste1 and all are more or less ornamented with spangles and silver trimmings4 ,it is made to fit the bust with great exactness1 and to fasten behind with strong cotton cords2 the sleeves are very short and tight1 and finished with some fanciful embroidery or silver riband4 ,even the women servants pride themselves on pretty ungeeahs1 and all will strive to have a little finery about them1 however coarse the material it is formed of may happen to be4 ,they are never removed at night but continue to be worn a week together1 unless its beauty fades earlier1 or the ornamental parts tarnish through extreme heat4 ,with the ungeeah is worn a transparent courtie 7literally translated shirt7 of thread net2 this covers the waistband of the pyjaamah but does not screen it2 the seams and hems are trimmed with silver or gold ribands4 ,the deputtah is a useful envelope1 and the most graceful part of the whole female costume4 ,in shape and size1 a large sheet will convey an idea of the deputtah's dimensions2 the quality depends on choice or circumstances2 the preference is given to our light ,english manufacture of leno or muslin for every-day wear by gentlewomen2 but on gala days1 gold and silver gauze tissues are in great request1 as is also fine ,india muslin manufactured at ,decca--transparent and soft as the web of the gossamer spider2--this is called shubnum#bb 7night dew71 from its delicate texture1 and is procured at a great expense1 even in ,india2 some deputtahs are formed of gold-worked muslin1 ,english crape1 coloured gauze1 c4 ,on ordinary occasions ladies wear them simply bound with silver riband1 but for dress they are richly trimmed with embroidery and bullion fringes1 which add much to the splendour of the scene1 when two or three hundred females are collected together in their assemblies4 ,the deputtah is worn with much original taste on the back of the head1 and falls in graceful folds over the person2 when standing1 it is crossed in front1 one end partially screening the figure1 the other thrown over the opposite shoulder4 ,i should say they rarely stand2 but when distinguished guests1 or their elders amongst relatives1 are announced1 this mark of respect is never omitted4 ,it is an interesting sight1 as they have much ease and grace in their manner1 which no tutoring could impart2 they rise and arrange their drapery1 advance a few steps from their place in the hall1 and embrace their visitor thrice in due form1 ending by salaaming1 with the head bowed very low towards the ground and the open hand raised to the forehead1 three times in succession1 with solemnity and dignity4 ,i have told you1 in a former ,letter1 how many precious ornaments were laid aside on the eve of ,mahurrum1 and need hardly describe them again4 ,their fondness for good jewellery perhaps exceeds the same propensity in any other females on the globe3 the rude workmanship of ,native jewellers is never an object of weighty consideration1 provided the precious metals are unalloyed in quality4 ,the same may be remarked in their selection of jewels3 pearls of the largest size1 even when discoloured or misshapen1 are selected in preference to the most regular in form and colour1 of a smaller size2 large diamonds1 having flaws1 are often preferred to smaller ones most perfect4 ,the gentlemen are good judges of precious stones1 and evince some taste in their style of ornaments2 they are worn on their turbans1 and in necklaces or harrhs#bc--rings1 armlets1 c42 but these are all laid aside at seasons of devotion1 when they are restricted wearing1 not only ornaments1 but mixed articles of silk and wool in their apparel4 ,the most religious men and women invariably abstain from ornamental dress in every way1 deeming it frivolous vanity1 and inconsistent with that they profess--'to be seeking ,god1 and forsaking worldly things'4 ,the ladies never wear stockings1#bd and only cover the feet with shoes when pacing across their court-yard1 which bounds their view and their walks4 ,nevertheless1 there is a fashion and taste about the ladies' shoes1 which is productive of much emulation in zeenahnah life2--they are splendidly worked in many patterns1 with gold and silver spangles1 variously-coloured small seed beads and embroidery--the whole one mass of glittering metal2--they are made with sharp points curling upwards1 some nearly reaching half-way to the knees1 and always worn down at the heel1 as dressing slippers2 the least costly for their every-day wear are of gold embroidery on velvet2 the less opulent condescend to wear tinsel work1 and the meanest servants yellow or red cloth with silver binding4 ,the same style of shoes are worn by the males as by the females2 ,i have seen some young men with green shagreen slippers for the rainy season2 these are made with a high heel and look unseemly4 ,the fashion of shoes varies with the times in this country1 as well as in others--sometimes it is genteel to have small points to the shoes2 at another1 the points are long and much curled2 but they still retain the preference for pointed shoes whatever be the fashion adopted4 ,the greatest novelty in the way of shoes1 which came under my observation in ,india1 was a pair of silver embroidery1 small pointed1 and very neatly made3 on the points and round the instep small silver bells were fastened1 which produced harmony with every step1 varied by the quick or more gentle paces of the wearer2 these were a present to me from a lady of distinction in ,oude4 ,upon visiting this lady on one occasion1 my black silk slippers1 which ,i had left at the entrance 7as is the custom here71 had most likely attracted the curiosity of the ,begum's slaves1 for when that lady attended me to the threshold1 they could nowhere be found2 and ,i was in danger of being obliged to soil my stockings by walking shoeless to my palkie1 across the court-yard4 ,in this dilemma the lady proffered me the pair here described2 ,i was much amused with the novelty of the exchange1 upon stepping into the musical shoes1 which1 however they may be prized by ,native ladies1 did not exactly suit my style of dress1 nor convenience in walking1 although ,i must always remember the ,begum's attention with gratitude4 ,the ladies' society is by no means insipid or without interest2 they are naturally gifted with good sense and politeness1 fond of conversation1 shrewd in their remarks1 and their language is both correct and refined4 ,this1 at first1 was an enigma to me1 considering that their lives are spent in seclusion1 and that their education was not conducted on ,european principles2 the mystery1 however1 has passed away upon an intimate acquaintance with the domestic habits of the people4 ,the men with whom genteel women converse1 are generally well educated1 and from the naturally inquisitive disposition of the females1 not a word escapes the lips of a father1 husband1 or brother1 without an inquiry as to its meaning1 which having once ascertained1 is never forgotten1 because their attention is not diverted by a variety of pursuits1 or vain amusements4 ,the women look up to the opinions of their male relatives with the same respect as children of other climes are accustomed to regard their tutor or governess1--considering every word pronounced as worthy of imitation1 and every sentiment expressed1 as a guide to their own4 ,thus the habit of speaking correctly is so familiar to the females of ,mussulmaun society1 that even women servants1 long accustomed to serve in zeenahnahs1 may be readily distinguished by their language from the same class of people in attendance on ,european ladies4 ,p4,s4 ,all good ,mussulmauns are expected to wear their beards1 by command of the ,prophet2 so says my informant1 who is of 'the faith'1 and wears his beard1 in accordance with the injunction of his ,lawgiver4 ,in modern times1 however1 the ,mussulmauns have seen fit to modify the strict letter of the law1 and we perceive generally1 mustachios only reserved on the upper lip4 ,this ornament is trained with the nicest care amongst the fashionable young men of the present day1 and made to creep over the lip at each corner of the mouth with curling points2 well-trained mustachios being with them much esteemed4 ,the religious ,mussulmauns become more scrupulous as they advance in knowledge of their faith1 when they allow their beards to grow and their heads to be shaven2 if the hair turns white--while to look well is an object of interest--a dye is resorted to1 composed of mayndhie and indigo1 which restores its youthful appearance1 and the beard retains its black glossy hue for about six weeks1 when the process of dyeing is again made the business of a convenient hour4#be ,the vanities of the world ceasing to charm 7the heart being fixed on more important subjects71 the beard is permitted to retain its natural colour2 and1 truly1 the venerable countenance of an aged ,mussulmaun1 with a silvery-white beard flowing nearly to his girdle1 is a picture that would interest every beholder well acquainted with ,bible history4 ,when the ,mussulmaun determines on fulfilling the command of his ,lawgiver1 in making the pilgrimage to ,mecca1 the beard is allowed to grow whatever be his age2 and this may be considered a badge of their faith1 none being admitted at 'the ,holy ,house' who have not this passport on their chin4 #a ,pahar4 #b ,ghari1 about twenty-four minutes4 #c ,darwan1 chaukidar4 #d ,see p4 #fd4 #e ,according to the ,shi'ahs1 ,zainu-l-',abidin obtained from ,yazid1 after forty days1 the head of ,husain1 and brought it to ,karbala4 ,they deny that the head is at ,cairo and the body at ,karbala4 ,others say that the head was sent to ,medina1 and buried near the grave of ,fatimah4--,burton1 ,pilgrimage1 ii4 #dj2 ,ockley1 ,history of the ,saracens1 #dab1 #dae note4 #f ,mitha1 'sweet'4 #g ,shirmal1 bread made with milk4 #h ,baqirkhani1 a kind of crisp bread or cake1 like piecrust1 made of milk1 sugar1 and flour4 #i ,chapati1 the griddle cake1 the standard food of the people4 #aj ,no food should be cooked in the house of a ,musalman during the forty days of mourning4 ,sir ,j4,g4 ,frazer thinks that this is due to the risk of eating the ghost clinging to the food 7,journal ,anthropological ,institute1 xv4 7#ahhf7 #ib ff474 #aa ,missi1 from mis1 'copper'1 because copper-filings form its chief ingredient1 to which are added myrobalan1 gall-nuts1 vitriol1 c4 ,the custom is based on the ,arab admiration for the rose-red colour of the inner lip4--,burton1 ,a ,thousand ,nights and ,a ,night1 iii4 #cfe4 #ab ,kajal4 #ac ,nath1 a love-token presented to the bride by the bridegroom4 ,the very mention of it is considered indelicate4 #ad ,they generally adopt an odd number4 #ae ,suar4 #af ,nim 7,melia ,azidirachta74 #ag ,babul 7,acacia arabica74 #ah ,gulbadan1 'with body like a rose'1 a fine silk fabric4 #ai ,mashru 'conformable to law'1 a silk-cotton cloth1 which--but not pure silk--a ,musulman can wear during prayer4 #bj ,zerband1 'fastening below'1 'a girth'4 #ba ,angiya4 #bb ,shabnam4 ,the finest varieties of these cloths were made at ,dacca4 ,aurungzeb is said to have remonstrated with his daughter for wearing what he thought to be a ,coa vestis4 ,she answered that she wore seven folds of this cloth4 #bc ,har1 a necklace1 an embroidered garland thrown round the neck of a visitor on his departure1 as a mark of respect4 ,these garlands were substituted for the pearl necklaces which1 in former days1 were presented to guests4 #bd ',stockings are never worn in the ,zenana3 but ,i have seen little coloured stockings1 made of the wool from ,cashmir1 worn at times during the cold season4'--,mrs4 ,parks1 ,wanderings of a ,pilgrim1 i4 #def4 #be ,according to the traditions1 the ,prophet said1 ',change the whiteness of your hair1 but not with anything black'4 ,the first ,caliph is said to have dyed his beard red with henna4 ,nowadays indigo is largely used4 ,,letter ,,vi ,the ,mussulmaun religion4--,sectarians4--,their difference of faith4--,history of the ,soonies4--,the ,caliphas ,omir1 ,osman1 ,aboubuker1 c4--,mahumud's parting charge to ,ali4--,omir's jealousy of ,ali4--,the ,khoraun4--,how compiled4--,the ,calipha ,omir held in detestation4--,creed of the ,sheahs4--,funeral service4--,opinions of the ,mussulmauns respecting the ,millennium4--,the foundation of their faith exhibited4--,sentiments of the most devout followers of ,mahumud4--,bridge of ,sirraat1 the ,scales1 c4 explained4--,emaum ,mhidhie4--,prophecy of his reappearance4--,its early fulfilment anticipated4--,discourse with the ,meer ,hadjee ,shaah on this subject4 ,i do not presume to offer opinions on the nature1 substance1 or character1 of the ,mussulmaun ,faith2 but confine myself to the mere relation of such facts as ,i have received from the best possible authority1 viz4 the religious men who are of that faith1 and live in strict accordance with the tenets they profess4 ,there are two sects of the ,mussulmaun persuasion1 as ,i have before remarked1 viz4 the ,sheahs and the ,soonies4 ,the leaders of the former are called ,emaums2 and those of the latter ,caliphas4 ,the ,sheahs acknowledge ,ali and his immediate descendants 7eleven in number7 'the right and only lawful ,emaums'1 in succession1 after ,mahumud4 ,the ,soonies declare the ,caliphas--as ,omir1 ,aboubuker1 c4--to be their lawful leaders after ,mahumud4 ,i do not find that there is any great difference in the points of faith between the two sects2 they are equally guided by the same laws and ordinances inculcated by ,mahumud in the ,khoraun2--the ,sheahs pursuing the pattern of observances traced out in the life and manners of ,ali and his descendants2--and the ,soonies taking their examples from the manners of the ,caliphas4 ,there is a distinguishing method in ablutions before prayers1 and also in the manner of bowing and prostrating in their devotional exercises2#a this difference1 however1 has nothing to do with their faith1--the subject and form of their daily prayer is one2 but both sects have extra services for particular occasions1 agreeable to the instruction of their favourite leaders4 ,the ,namaaz 7daily prayer7 was taught by ,mahumud to his followers1 every line of which is religiously reverenced by ,mussulmauns1 and cannot be altered by sectarian principles4 ,the ,mussulmaun faith is founded on three roots2 from these spring1 with the ,sheahs1 six branches2 with the ,soonies1 five4 ,the roots are as follows3-- ,first4--',there is but one ,god1 self existing2 ever was1 and ever will be2 in ,whom is all ,power1 ,majesty1 and ,dominion2 by ,whom all things are1 and were created4 ,with ,whom is neither partner or substance3#b and ,he alone is to be worshipped4' ,second4--',the ,prophets were all true2 and all their writings to be relied on1 with a true faith4' ,third4--',the resurrection of the dead is certain4' ,the ,sheahs' branches1 or emanations1 from the three roots of their faith1 are as follow3-- #ast4--',namaaz1'#c 7prayer five times daily72 a necessary duty1 never to be omitted4 #bnd4--',rumzaun1'#d 7fasting7 the whole thirty days of that month2 a service acceptable to ,god from ,his humble creatures4 #crd4--',the ,hadje1'#e 7pilgrimage to ,mecca72 commanded by ,mahumud1 and therefore to be obeyed4 #dth4--',zuckhaut2'#f the fortieth portion of all worldly goods to be set apart every year 7an offering to ,god7 for the service of the poor4 #eth4--,to fight in the road of ,god1 or in ,his service1 against the idolaters4 #fth4--,to believe that the twelve ,emaums were the true and lawful leaders1 after ,mahumud2 to follow in their path1 or example1 and to succour and defend the ,syaads1 their descendants4 ,the ,soonies omit the last branch in their profession of faith2 with this solitary exception1 the creed of the two sects1 from all ,i can understand1 is the same4 ,the ,sheahs are those who celebrate ,mahurrum3 in my description of that event will be seen the zealous partizans of the sect2 and here may be introduced with propriety1 some account of the opposite party denominated ,soonies4 ,the word ,calipha#g implies the master or head of any trade1 profession1 or calling1--as the master of the tailors1 the head master of a college or school1 c4 ,omir was the first to usurp the title after ,mahumud's death1 and to him succeeded ,aboubuker1 and then ,ausmaun 7,osman74#h ,aboubuker may have claimed some relationship to ,mahumud2--he was converted by his preaching from idolatry to the faith2--he gave his daughter in marriage to ,mahumud1 by whom two sons were born to him1 ,ishmael and ,ibrahim4#i ',an angel appeared to ,mahumud1 saying1 ,which of thy family shall be taken from thee1 ,oh1 ,mahumud6 such is the command of ,god2 two of thy youth must die1 and ,i am sent to demand of thee whether it is thy wish ,ishmael and ,ibrahim1 thine own sons1 shall be taken from this world1 or ,hasan and ,hosein1 the sons of ,fatima thy daughter8' ,the historian continues1 after dwelling much on the virtues of the ,prophet's only daughter1 ',such was the affection of ,mahumud for his daughter ,fatima and her children1 and so well he knew the purity of their hearts1 that he hesitated not a moment in replying1 ,if the ,lord graciously permits ,his servant to choose1 ,i freely offer my two sons ,ishmael and ,ibrahim2 that ,hasan and ,hosein may live by ,his mercy '4 ,omir was also a convert to the faith ,mahumud taught3 he likewise gave a daughter in marriage to ,mahumud2#aj by whom1 however1 the same historian remarks1 his house was not peopled4 ,his only daughter1 ,fatima1 lived to add numbers to his family3 she was born to him by the pious female 7a widow7 who was his first wife#aa and to whom he was united before he commenced his work of conversion4 ,ali1 to whom ,fatima was married1 was the nephew of ,mahumud1 and from this union the ,syaad race descend to the present day4 ,the ,prophet observing real piety in ,ali1 designed him not only to be the most suitable husband for his amiable daughter1 but the best qualified person to be chosen as his successor1 when he should be called by 'the hand of death'2 and in the most public manner gave charge of his flock to ,ali1 not long before that event occurred4 ,mahumud's speech to ,ali on that occasion is much reverenced by the ,sheah sect2--it has been translated for me by my husband1 and is as follows3-- ',you1 my son1 will suffer many persecutions in the cause of religion2 many will be the obstructions to your preaching1 for ,i see they are not all as obedient and faithful as yourself4 ,usurpers of the authority1 delegated to you1 will arise1 whose views are not pure and holy as your own2 but let my admonitions dwell on your mind1 remember my advice without swerving4 ,the religion ,i have laboured to teach1 is1 as yet1 but as the buds shooting forth from the tree2 tender as they are1 the rude blasts of dissension may scatter them to the winds1 and leave the parent tree without a leaf3--but suffered to push forth its produce quietly1 the hand of ,time will ripen and bring to perfection that which has been the business of my awakened life to cultivate4 ,never1 my son1 suffer your sword to be unsheathed in the justice of your cause2 ,i exhort you to bear this injunction on your mind faithfully2 whatever may be the provocations you receive1 or insults offered to your person1--,i know this trial is in store for my son1--remember the cause you are engaged in2 suffer patiently2 never draw your sword against the people who profess the true faith1 even though they are but by name ,mussulmauns4 ',against the enemies of ,god1 ,i have already given you directions2 you may fight for ,him--the only true ,god1--but never against ,him1 or ,his faithful servants4' ,when ,mahumud was numbered with the dead1 ,omir soon set himself forward as the lawful successor2 he was of good address1 and insinuating manners1 and succeeded in drawing 'numbers to his threshold'4 ,he preached the same doctrine ,mahumud had taught1 but sensual indulgence and early developed ambition were more strong in his heart than the faith he preached4 ,omir grew jealous of ,ali's virtues and forbearance1 under the various trials of oppression and injustice he chose to visit him with2 and resolved that1 if possible1 he would destroy not only ,ali1 but his whole family4 ,omir caused his house to be fired treacherously1 but as the historians say1 'the mercy of ,god watched over the sanctified family'2 they escaped from the flames1 with no other loss than that of their small property4 ,the ,khoraun was not the work of any particular period in the life of ,mahumud4 ,it was not compiled into a book until after ,mahumud's death1 who was totally unacquainted with letters2 each chapter having been conveyed by the angel ,gabriel#ab to ,mahumud1 his inspired memory enabled him to repeat1 verbatim1 the holy messenger's words to his disciples and converts when assembled as was their daily custom4 ,to as many as committed verse1 chapter1 or portion to memory1 by this oral communication1 ,mahumud rewarded with the highest seats in his assembly 7meaning nearest his person72 and to those who wished for employment1 he gave the command of detachments sent out against the infidels4 ,the whole ,khoraun was thus conveyed to ,mahumud by the angel ,gabriel1 at many different periods of his mission2 and by daily repetition1 did he instil into the memory of his followers that mental scripture4 ,but when ,omir usurped the right to lead1 he ambitiously planned for himself a large share of popularity by causing the ,khoraun to be committed to paper1 and he accordingly gave orders1 that the best scribes should be employed to convey its precepts to writing4 ,ali had been engaged in the same employment for some time1 perceiving the future benefit to the faith which would accrue from such a labour1 and on the very day1 when ,omir was seated in form to receive the work of his scribes1 ,ali also presented himself with his version of the ,khoraun4 ,it is asserted that ,omir treated him with some indignity1 and gave the preference to the volume his own scribes had prepared1 desiring ,ali1 nevertheless1 to leave that he had transcribed with him1 though he candidly told him he never intended it should be 'the ,book for the ,people'4 ,ali found1 on this trying occasion1 the benefit of ,mahumud's advice1 to keep his temper subdued for the trial1 and withdrew with his book clasped to his heart1 assuring ,omir1 that the volume should only be the property of his descendants2 and that when the twelfth ,emaum1 prophesied by ,mahumud1 should disappear from the eye of man1 the ,khoraun he had written should also disappear1 until that ,emaum returned1 with whom the book he had written should again be found4 ,the name of ,omir is detestable to all lovers of literature1 or admirers of ancient history and valuable records4 ,by his orders1 the bath was heated with the valuable collection of manuscripts1 which it had been the work of ages to complete4#ac ,omir was told that the people valued the writings of the ancients1 and that they were displeased at this irreparable destruction of valuable records2 he asked if the people were not satisfied with the ,khoraun8 and if satisfied1 why should they seek for other knowledge than that book contained8 declaring it to be an useless employment of time1 to be engaged in any other readings4 ,they say the collection of books thus destroyed was so vast1 that it served the purpose1 to which it was applied1 for many successive days4 ,i have thus far given the accounts ,i have received of the origin of the two sects amongst the ,mussulmauns from good authority4 ,my husband says1 that in ,hindoostaun the two sects may be nearly equal in number2#ad in ,persia the ,sheahs certainly prevail2 in ,turkey all are ,soonies2 and in ,arabia the ,sheahs are supposed to preponderate4 ,on the whole1 perhaps1 the two sects are about equally divided4 ,the ,mussulmauns' ,creed1 of the ,sheah sect1 is as follows3-- ',i believe in one ,god1 supreme over all1 and ,him alone do ,i worship4 ',i believe that ,mahumud was the creature of ,god1 the ,creator2 ,i believe that ,mahumud was the messenger of ,god1 7the ,lord of messengers72 and that he was the last of the prophets4 ,i believe that ,ali was the chief of the faithful1 the head of all the inheritors of the law1 and the true leader appointed of ,god2 consequently to be obeyed by the faithful4 ,also ,i believe that ,hasan and ,hosein1 the sons of ,ali1 and ,ali son of ,hosein1 and ,mahumud son of ,ali1 and ,jaufur son of ,mahumud1 and ,moosa son of ,jaufur1 and ,ali son of ,moosa1 and ,mahumud son of ,ali1 and ,ali son of ,mahumud1 and ,hasan son of ,ali1 and ,mhidhie 7the standing proof7 son of ,hasan2 the mercy of ,god be upon them6 these were the true leaders of the faithful1 and the proof of ,god was conveyed by them to the people4'#ae ,this creed is taught to the children of both sexes1 in ,mussulmaun families1 as soon as they are able to talk2 and1 from the daily repetition1 is perfectly familiar to them at an early age4 ,i propose describing the funeral service here1 as the substance of their particular faith is so intimately connected with the appointed service for the dead4 ,the dead body of a ,mussulmaun1 in about six hours after life is extinct1 is placed in a kuffin#af 7coffin7 and conveyed to the place of burial1 with parade suited to the rank he held in life4 ,a tent1 or the kaanaut#ag 7screen71 is pitched in a convenient place1 where water is available near to the tomb1 for the purpose of washing and preparing the dead body for interment4 ,they then take the corpse out of the coffin and thoroughly bathe it2 when dry1 they rub pounded camphor on the hands1 feet1 knees1 and forehead1 these parts having1 in the method of prostrating at prayer1 daily touched the ground2 the body is then wrapped neatly in a winding-sheet of white calico1 on which has been written particular chapters from the ,khoraun3#ah this done1 it is taken up with great gentleness and laid in the grave on the side1 with the face towards ,mecca4 ,the officiating ,maulvee steps solemnly into the grave 7which is much deeper and wider than ours71 and with a loud voice repeats the creed1 as before described2 after which he says1 ',these were thy good and holy leaders1 ,o son of ,adam6 7here he repeats the person's names74 ,now when the two angels come unto thee1 who are the ,maccurrub#ai 7messengers7 from thy great and mighty ,god1 they will ask of thee1 ,who is thy ,lord8 ,who is thy ,prophet8 ,what is thy faith8 ,which is thy book8 ,where is thy ,kiblaah8#bj ,who is thy ,leader8 ',then shalt thou answer the ,maccurrub thus3-- ',god1 greatest in glory1 is my only ,lord2 ,mahumud1 my ,prophet2 ,islaaim1 my faith1 7,islaaim means true faith72 the ,khoraun1 my book2 the ,kaubah 7,holy ,house at ,mecca71 my ,kiblaah2 ',emaum ,ali1 son of ,aboutalib1 ,hasan and ,hosein1 ,ali1 surnamed ,zynool ,auberdene1 ,mahumud1 ,baakur1 ,jaufur1 ,saadick1 ,moosa1 ,khazim1 ,ali1 ,reezah1 ,mahumud1 ,ul ,jawaad1 ,ali1 ,ul ,hoodah1 ,hasan1 ,ul ,ushkeree1 ,mhidhie1 the standing proof that we are waiting for4#ba ',these are all my leaders1 and they are my intercessors1 with them is my love1 with their enemies is my hatred1 in the world of earth and in the world to come eternal4' ,then the ,maulvee says3-- ',know ye for a truth1 ,o man 7repeating his name71 that the ,god we worship is ,one only1 ,great and ,glorious1 ,most ,high and ,mighty ,god1 who is above all lords1 the only true ,god4 ',know ye also1 ,that ,mahumud is the best of the ,lord's messengers4 ',that ,ali and his successors 7before enumerated1 but always here repeated7 were the best of all leaders4 ',that whatever came with ,mahumud is true1 7meaning the whole work of his mission72--,death is true2 the ,interrogation by ,moonkih and ,nykee#bb 7the two angels7 is true2 the ,resurrection is true2 ,destruction is true2 the ,bridge of ,sirraat#bc is true2 the ,scales are true2 ,looking into the ,book is true2 ,heaven and ,earth are true2 ,hell is true2 the ,day of ,judgment is true4 ',of these things there is no doubt--all are true2 and1 further1 that ,god1 the great and glorious ,god1 will raise all the dead bodies from their graves4' ,then the ,maulvee reads the following prayer or benediction1 which is called ,dooar#bd prayer3-- ',may the ,lord ,god1 abundant in mercy1 keep you with the true speech2 may ,he lead you to the perfect path2 may ,he grant you knowledge of ,him1 and of ,his prophets4 ',may the mercy of ,god be fixed upon you for ever4 ,ameen4' ,this concluded1 the ,maulvee quits the grave1 and slowly moves forty measured paces in a line with it2 then turning round1 he comes again to the grave1 with the same solemnity in his steps1 and standing on the edge1 he prays1 ',o great and glorious ,god1 we beseech ,thee with humility make the earth comfortable to this ,thy servant's side1 and raise his soul to ,thee1 and with ,thee may he find mercy and forgiveness4' ',ameen1 ,ameen1' is responded by all present4 ,this ends the funeral service3 the earth is closed over by the servants1 c4 and1 except with the very poor1 the grave is never entirely forsaken day or night1 during the forty days of mourning2 readers of the ,khoraun are paid for this service1 and in the families of the nobility the grave is attended for years by those hired1 who are engaged to read from that book perpetually1 relieving each other at intervals day and night4 ,they believe that when the ,maulvee quits the grave1 the angels enter to interrogate the dead body1 and receive the confession of his particular faith2 this is the object of the ,maulvee's retiring forty paces1 to give the angels time to enter on their mission to the dead4 ,the ,mussulmauns all believe that ,mhidhie1 the standing proof as he is called1 will visit the earth at a future period2 they are said to possess prophecies1 that lead them to expect the twelve hundred and sixtieth year of the ,hegirah1 as the time for his coming4 ,the ,soonies say1 this ,emaum has yet to be born3--the ,sheahs believe that ,emaum ,mhidhie is the person to reappear4 ,some believe he is still on earth1 dwelling1 as they conjecture1 in the wilds and forests2 and many go so far as to assert1 that ,mhidhie visits 7without being recognized7 the ,holy ,house of ,mecca annually1 on the great day of sacrifice2 but ,i cannot find any grounds they have for this opinion4#be ,they also possess a prophecy1 on which much dependance is placed1 that ',when the four quarters of the globe contain ,christian inhabitants1 and when the ,christians approach the confines of ,kaabah1 then may men look for that ,emaum who is to come'4 ,and it is the general belief amongst ,mussulmauns1 founded on the authority of their most revered and valued writers1 that ,emaum ,mhidhie will appear with ,jesus ,christ at his second coming2 and with whom1 they declare and firmly believe1 he will act in concert to purge the world of sin and wickedness4 ,when1 they add1 'all men shall be of one mind and one faith'4 ,of the three principal ,roots of the ,mussulmauns' faith1 little need be further said in explanation4 ,i have had various opportunities of learning their undisguised thoughts1 and wish only to impart what the people are1 who are so little known to the world in general4 ,all persons having had the opportunity of studying the peculiarities of their particular faith1 will1 ,i think1 give them due credit1 that reverence for1 and belief in ,god1 forms a prominent trait in their character and faith3 ',the ,english translation of the ,khoraun by ,sale1 7imperfect as all works must be1 where the two languages are inadequate to speak each other's meaning17 will tell without a commentary1 that the worship of ,god was the foundation on which ,mahumud built his code of laws2 and that the prophets were all acknowledged by him as messengers sent from ,god to ,his people1 in every age of the world2 and1 lastly1 that ,mahumud was the ,prophet1 who came when the people of the earth1 vicious and profane1 had fallen into the most dissolute habits1 worshipping idols instead of ,god4' ,this passage is the sentiment expressed to me by a worthy man1 and a true ,mussulmaun2 ,i have traced it out for the sake of explaining what is in the hearts of the ,mussulmauns of the present day4 ,when ,i have conversed with some of them on the improbability of ,mahumud's prophetic mission1 ,i have been silenced by a few words1 ',how many prophets were sent to the ,israelites8'--',many4'--',you cannot enumerate them8 then1 is it too much to be probable that ,god's mercy should have been graciously extended to the children of ,ishmael8 they also are ,abraham's seed4 ,the ,israelites had many prophets1 in all of whom we believe2 the ,ishmaelites have one ,prophet only1 whose mission was to draw men from idolatry to the true ,god4 ,all men1 they add will be judged according to their fidelity in the faith they have professed4 ,it is not the outward sign which makes a man the true ,mussulmaun2 neither is it the mere profession of ,christianity which will clear the man at the last day4 ,religion and faith are of the heart4' ,in their collection of writings1 ,i have had access to a voluminous work1 entitled ',hyaatool ,kaaloob'#bf 7,enlightener of the ,heart74 ,my husband has translated for me1 occasionally1 portions of this valuable work1 which bears a striking similarity to our ,holy ,scriptures1 though collected after a different manner2 ,i have acquired1 by this means1 a more intimate acquaintance with the general character of the ,mussulmaun's belief4 ,this book contains all the prophets' lives1 at every age of the world4 ,it was compiled by ,mahumud ,baakur1 first in ,arabic1 and afterwards translated by him into the ,persian language1 for the benefit of the public2 and is of great antiquity--,i cannot now ascertain the exact date4 ,the ,mussulmaun belief on the subject of the resurrection is1 ',when the fulness of time cometh1 of which no man knoweth1 then shall the earth be destroyed by fire--and after this will be the resurrection of the dead'4 ,the branches emanating from the roots of the ,mussulmaun faith will require further explanation which shall follow in due course4 ,i will in this letter merely add what is meant by the ,bridge of ,sirraat1#bg the ,scales1#bh and ,looking into the ,book as noted in the burial service4 ',the ,bridge of ,sirraat'1 they understand1 is to be passed over by every person in their passage to eternity1 and is represented sharp as the keenest sword4#bi ,the righteous will be gifted with power to pass over with the rapidity of lightning1 neither harm nor inconvenience will attend them on the passage4 ,the wicked1 on the contrary1 will be without help1 and must be many times injured and cut down in the attempt4 ,an idea has crept into the minds of some1 that whoever offers up to ,god1 at different periods of his life1 such animals as are deemed clean and fitting for sacrifice1 the same number and kind1 on their day of passing ,sirraat1 shall be in readiness to assist them on the passage over4 ,on this supposition is grounded the object of princes and nobles in ,india offering camels in sacrifice on the day of ,buckrah ,eade4#cj ,this event answers our ,scripture account of ,abraham's offering1 but the ,mussulmauns say1 the son of ,abraham so offered was ,ishmael1 and not ,isaac4 ,i have disputed the point with some of their learned men1 and brought them to search through their authorities2 in some one or two there is a doubt as to which was the son offered1 but the general writers and most of the ,mussulmauns themselves believe ,ishmael was the offering made by ,abraham4 ',the ,scales are true2' the ,mussulmauns believe1 that on the day of judgment1 the good and the bad deeds of every mortal will be submitted to the scales prepared in ,heaven for that purpose4 ',looking into the ,book is true2' the ,mussulmauns believe that every human being from their birth is attended by two angels1#ca one resting on the right shoulder the other on the left1 continually2 their business is to register every action of the individual they attend2 when a good action is to be recorded1 they beseech the ,almighty in ,his mercy to keep the person in the good and perfect way2 when evil ways are to be registered1 they mourn with intercessions to ,god that ,his mercy may be extended1 by granting them repentant hearts1 and then1 ,his forgiveness4 ,thus they explain ',looking into the ,book is true'1 that whatever is contained in this book will be looked into on the day of judgment1 and by their deeds therein registered shall they be judged4 ,in the ',hyaatool ,kaaloob' is to be found the lives of the ,emaums1 from which is gleaned the following remarks3-- ,the ,emaum ,mhidhie was an orphan at nine years old4 ,alrouschid1#cb the ,king of ,bagdad1 advised by his wicked minister1 resolved on destroying this boy 7the last of the ,emaums71 fearing as he grew into favour with the people1 that the power of his sovereignty would decrease4 ,the ,king sent certain soldiers to seize ,mhidhie1 who was at prayers in an inner room when they arrived4 ,the soldiers demanded and were refused admittance they then forced an entrance and proceeded to the room in which the ,emaum was supposed to be at prayers1 they discovered him immersed to the waist in a tank of water2 the soldiers desired him to get out of the water and surrender himself1 he continued repeating his prayer1 and appeared to take no notice of the men nor their demand4 ,after some deliberations amongst the soldiers1 they thought the water was too shallow to endanger their lives1 and one entered the tank intending to take the ,emaum prisoner1 he sank instantly to rise no more1 a second followed who shared the same fate2 and the rest1 deterred by the example of their brother soldiers1 fled from the place1 to report the failure of their plan to the ,king at ,bagdad4 ,this writer reports that ,emaum ,mhidhie was secretly conveyed away1 supposed by the interposition of ,divine ,providence1 and was not again seen1 to be recognized1 on earth2 yet it is believed he still lives and will remain for the fulfilment of that prophecy which sayeth3--',when ,mecca is filled with ,christian people ,emaum ,mhidhie will appear1 to draw men to the true faith2 and then also1 ,jesus ,christ will descend from heaven to ,mecca1 there will be great slaughter amongst men2 after which there will be but one faith--and then shall there be perfect peace and happiness over all the world4' ,the ,mussulmauns of the present age discourse much on the subject of that prophecy--particularly during the contest between the ,greeks and ,turks1 of which however they had no very correct information1 yet they fancied the time must be fast approaching1 by these leading events1 to the fuller accomplishment2 often1 when in conversation with the most religious men of the country1 ,i have heard them declare it as their firm belief that the time was fast approaching when there should be but one mind amongst all men4 ',there is but little more to finish2' ',the time draws near2' are expressions of the ,mussulmauns' belief1 when discoursing of the period anticipated1 as prophesied in their sacred writings2--so persuaded are they of the nearness of that time4 ,in relating the substance of my last serious conversation with the devout ,meer ,hadjee ,shaah1 ,i shall disclose the real sentiments of most1 if not every religious reflecting1 true ,mussulmaun of his sect in ,india4 ,meer ,hadjee ,shaah delighted in religious conversations2 it was his happiest time when1 in the quiet of night1 the ,meer1 his son1 translated1 as ,i read1 the ,holy ,bible to him4 ,we have often been thus engaged until one or two1 and even to a later hour in the morning2 he remembered all he heard1 and drew comparisons1 in his own mind1 between the two authorities of sacred writings--the ,khoraun and ,bible2 the one he had studied through his long life1 the other1 he was now equally satisfied1 contained the word of ,god2 he received them both1 and as the 'two witnesses' of ,god4 ,the last serious conversation ,i had with him1 was a very few days before his death2 he was then nearly in as good health as he had been for the last year2 his great age had weakened his frame1 but he walked about the grounds with his staff1 as erect as when ,i first saw him1 and evinced nothing in his general manner that could excite a suspicion that his hours had so nearly run their course4 ,we had been talking of the time when peace on earth should be universal2 ',my time1 dear baittie#cc 7daughter71 is drawing to a quick conclusion4 ,you may live to see the events foretold1 ,i shall be in my grave2 but remember1 ,i tell you now1 though ,i am dead1 yet when ,jesus ,christ returns to earth1 at ,his coming1 ,i shall rise again from my grave2 and ,i shall be with ,him1 and with ,emaum ,mhidhie also4' ,this was the substance of his last serious conversation with me1 and within one short week he was removed from those who loved to hear his voice2 but he still lives in the memory of many1 and those who knew his worth are reconciled by reflecting on the 'joy that awaits the righteous'4 ',other sheep ,i have1 which are not of this fold3 them also ,i must bring1 and they shall hear ,my voice2 and there shall be one fold1 and one shepherd4' ,also1 ',in ,my ,father's house are many mansions'4 ,these were particularly pleasing passages to him1 and often referred to in our scriptural conversations4 #a ,the ,shi'ahs only wipe or rub the feet1 instead of washing them1 as do the ,sunnis4 ,in the standing posture 7qiyam7 in prayer1 the ,sunnis place the right hand over the left below the navel2 the ,shi'ahs keep their hands hanging on both sides of the body4 #b ,i have met with the creed of the modern ,jews1 some time in the course of my life1 in ,hurd's ,history of all ,religions2 the belief of the ,mussulmauns1 as regards the unity of ,god1 strictly coincides with that of the ,jews1 described in the first four articles of their creed4 ,author4 #c ,namaz1 liturgical prayer1 as contrasted with du'a1 ordinary prayer4 #d ,ramzan1 ,ramazan4 #e ,hajj4 #f ,zakat4 #g ,khalifah1 'successor1' 'lieutenant1' 'viceregent4' #h ',umar1 ,abu ,bakr1 ',usman4 #i ,no son named ,ishmail is recorded4 ,ibrahim1 his son from his slave girl1 ,mary the ,copt1 died ,a4,d4 #fca1 and was buried at ,medina4 ,the daughter of ,abu ,bakr was ',ayishah4 #aj ,the ,prophet married ,hafsah1 daughter of ',umar1 as his third wife4 #aa ,khadijah4 #ab ',whoso is the enemy of ,gabriel--for he has by ,god's leave caused to descend on thy heart the confirmation of previous revelations4'--,koran1 ii4 #ia4 #ac ',the story of the destruction of the library at ,alexandria is first told by ,bar-hebraeus 7,abulfaragius71 a ,christian writer who lived six centuries later3 it is of very doubtful authority4'--,encyclopaedia ,britannica1 i4 #egj4 #ad ,this is incorrect1 ,sunnis very largely preponderating over ,shi'ahs4 ,according to the latest information there were in the ,united ,provinces of ,agra and ,oudh1 nearly #f-a_/b million ,sunnis and #ahc1jjj ,shi'ahs 7,imperial ,gazetteer 7#aijh71 xxiv4 #agb74 ,this information was not collected in recent census reports4 ,in the whole of ,india1 in #ahha1 there were #df-c_/d million ,sunnis1 as compared with #hji1efa ,shi'ahs4 #ae ,the correct list of the ,imams recognized by the ,imamiya or orthodox ,shi'ahs is as follows3 ',ali1 son-in-law of the ,prophet2 ,al-,hasan1 son of ',ali1 ,al-,husain1 second son of ',ali2 ',ali ,zain-ul-',abidin1 son of ,al-,husain2 ,muhammad ,al-,baqir1 son of ,zain-ul-',abidin2 ,ja'afar as-,sadiq1 son of ,muhammad ,al-,baqir2 ,ar-,raza1 son of ,musa2 ,muhammad ,at-,taqi1 son of ,ar-,raza2 ',ali-an ,naqi1 son of ,muhammad ,at-,taqi2 ,al-,hasan ,al-,askari1 son of ',ali-an ,naqi2 ,muhammad1 son of ,al-,hasan ,al-,askari1 or the ,imam ,al-,mahdi1 who is believed to be still alive1 and will appear in the last days as the ,mahdi4 #af ,kafn1 properly 'a winding-sheet'4 #ag ,qanat4 #ah ,the religious man generally prepares his own winding-sheet1 keeping it always ready1 and occasionally taking out this monitor to add another verse or chapter1 as the train of thought may have urged at the time4 ,i have seen this done by the ,meer ,hadjee ,shaah1 who appropriated a piece of fine white cambric muslin1 he had received from me1 to this sacred purpose4 ,i have often been a silent observer of my revered friend whilst he was engaged in writing passages from the book whose rules he lived by4 ,the anticipated moment when he should require this his kuffin dress1 was never clouded by dread1 but always looked forward to with cheerfulness and fervent hope2 for he trusted in the mercy of ,god whom he loved and worshipped4 ,author4 ,many pilgrims buy at ,mecca the shroud in which they desire to be buried1 and wash it in the well ,zamzam1 supposing that the holy water will secure the repose of the soul after death4 #ai ,maccurrub means those angels who are at all times privileged to appear in the presence of ,god2--they are supposed to have eyes of great brilliance4 ,in order that the ,mussulmauns may have the reply ready for that awful moment1 they have a custom of repeating the responses to the angel every evening1 when the lamp is first lighted1 as they say this sudden light resembles the angels' eyes4 ,i had noticed the custom for some time1 and fancied the ,mussulmaun people worshipped light1 until ,i was made acquainted with the real motive for this general observance both with the men and women4 ,author4 ,muqarrab1 'those allowed to come near'4 #bj ,kiblaah is the holy place to which men turn their face when offering up their prayer to ,god1 as the ,jews face ,jerusalem4 ,literally1 'worshipping place'4 ,author4 ,qiblah3 the direction of prayer was changed by the ,prophet from ,jerusalem to ,mecca 7,koran1 ii4 #ach-i1 with ,sale's note74 #ba ,see p4 #gb4 #bb ,munkir1 or ,munkar1 and ,nakir are the two recording angels4 #bc ,see p4 #gh4 #bd ,du'a4 #be ,al-,mahdi1 'the directed one'1 who will appear in the last day4 ,according to the ,shi'ahs1 he has already appeared in the person of ,muhammad ,abu'l-,qasim1 the #abth ,imam4 ,later claimants are ,sayyid ,ahmad1 who fought against the ,sikhs in #ahbf2 ,muhammad ,ahmad ibn ,sayyid ,abdulla1 who fled after the fatal day of ,omdurman1 and was killed in battle in #ahii4 #bf ,hayatu'l-,qulub compiled by ,muhammad ,baqir1 whose last work was published ,a4,d4 #afbg4 ,it has been partly translated into ,english by ,j4,l4 ,morrick1 ,boston1 #ahej4 #bg ,sirat1 the bridge over which the soul must cross on its way to ,paradise4 #bh ,mizan1 the ,balance1 with which the deeds of the dead man are weighed4--,koran1 xxi4 #dg4 #bi ,may not this be a poetical symbol1 similar to the scythe8 ,author4 #cj ,baqarah ',id1 'cow festival1' held on the #ajth of the month ,zu'l-,hijjah1 the month of pilgrimage1 the attempted sacrifice of ,ishmael having1 it is said1 occurred at ,mount ,mina1 near ,mecca4 #ca ,kiramu'l-,katibin1 one recording the good1 the other the evil actions of the dead4 #cb ,harun-al-,rashid1 ',aaron the ,orthodox'1 fifth ,abbasid ,caliph1 of ,baghdad 7,a4,d4 #gfc or #ggf-hji71 best known from ,the ,arabian ,nights4 #cc ,beti4 ,,letter ,,vii ,namaaz 7daily prayer74--,the ,mussulmaun prayers4--,their different names and times4--,extra prayer-service4--,the ,mosque4--,ablutions requisite previous to devotion4--,prostrations at prayers4--,mosque described4--,the ,mussulmauns' ,sabbath4--,its partial observance4--,the amusements of this life not discontinued on the ,sabbath4--,employment of domestics undiminished on this day4--,works of importance then commenced4--,reasons for appropriating ,friday to the ,sabbath4--,the ,jews opposed to ,mahumud4--,the ,prophet receives instructions from the angel ,gabriel4--,their import and definition4 ,remarks of a ,commentator on the ,khoraun4--,prayer of intercession4--,pious observance of ,christmas ,day by a ,native ,lady4--,opinions entertained of our ,saviour4--,additional motives for prayer4--,david's ,mother's prayer4--,anecdote of ,moses and a ,woodcutter4--,remarks upon the piety and devotion of the female ,mussulmauns4 ,the ,mussulmaun ,lawgiver commanded ,namaaz 7daily prayer7 five times a day3 #ast4 ',the ,soobhoo ,namaaz1' to commence at the dawn of day4 #bnd4 ',the ,zohur1' at the second watch of the day1 or mid-day4 #crd4 ',the ,ausur1' at the third day watch4 #dth4 ',the ,muggrib1' at sunset2 and1 #eth4 ',the ,eshaa1' at the fourth ghurrie of the night4#a ,these are the commanded hours for prayer4 ,mahumud himself observed an additional service very strictly1 at the third watch of the night1 which was called by him1 ',tahujjoot1'#b and the most devout men1 in all ages of their faith1 have imitated this example scrupulously4 ',the ,soobhoo ,namaaz' is deemed a necessary duty1 and commences with the earliest dawn of day4 ,the several prayers and prostrations occupy the greatest part of an hour1 with those who are devout in their religious exercises2 many extend the service by readings from an excellent collection1 very similar to our ,psalms1 called ',the ,vazefah'4#c ',the ,zohur ,namaaz'1 an equally essential duty1 commences at mid-day1 and occupies about the same time as ',the ,soobhoo'4 ',the ,ausur ,namaaz' commences at the third day watch4 ,the religious men are not tempted to excuse themselves from the due observance of this hour2 but the mere people of the world1 or those whose business requires their time1 attach this service to the next1 and satisfy their conscience with thinking that the prayer-hours combined1 answers the same purpose as when separately performed4 ',the ,muggrib ,namaaz'4 ,this is rigidly observed at sunset2 even those who cannot make it convenient at other hours1 will leave their most urgent employment to perform this duty at sunset4 ,who that has lived any time in ,india1 cannot call to mind the interesting sight of the labouring classes1 returning to their home after the business of the day is over8 ,the sun sinking below the ,western horizon1 the poor man unbinds his waist1 and spreads his cummerbund on the side of the road2 he performs his ablutions from his brass lota of water1 and facing ,mecca1 bows himself down under the canopy of heaven1 to fulfil what he believes to be his duty at that hour to his merciful ,god4 ',the ,eshaa ,namaaz' commences at the fourth ghurrie of the night4 ,the form of prayer for this ,namaaz is much longer than the rest4 ,the devout men extend their prayers at this still hour of the night2 they tell me that they feel more disposed at this time to pour out their hearts to ,god in praise and thanksgiving1 than at any other period of the day or night2 and ,i have known many of them to be at silent prayer for hours together4 ,many persons in their early life may have neglected that due obedience expected in the commanded daily prayers2 in after life1 they endeavour to make up the deficiency1 by imposing on themselves extra services1 to fulfil the number omitted4 ,by the same rule1 when a member of the family dies1 and it is suspected the due performance of ,namaaz had been neglected by him1 the survivor1 who loved him or her in life1 is anxious for the soul's rest1 and thus proves it by performing additional prayers for the benefit of the soul of that beloved individual4 ,if a ,mussulmaun falls from affluence to penury1 twelve devout men of his faith engage to fast and pray1 on a day fixed by themselves1 to make intercession for their friend3--they believe in the efficacy of good men's prayers2 and ,meer ,hadjee ,shaah has often declared to me1 that he has witnessed the benefit of this exercise by the happiest results1 in many such cases4 ,the ,khoraun1 it is commanded1 shall be read4 ,a person perhaps dies before he has been awakened to a love of sacred things2 his friends therefore engage readers to attend his grave1 and there to read the ,khoraun for the benefit of the departed soul4#d ,they have a firm belief in the efficacy of prayer by proxy2 and the view they have of departed spirits is still more singular4 ,they believe the soul hovers over the body in the grave for some time1 and that the body is so far animated1 as to be sensible of what is passing2 as when the ,maulvee is repeating the service1 the angels visit in the grave1 or when the ,khoraun is read2 hence the belief in the efficacy of prayer and reading as substitutes for neglected or omitted duties whilst on earth4 ,there are in all the mosques men retained to do the requisite service there1#e that is1 to keep it clean1 and to prevent any thing that could pollute the sanctuary from entering2 to call at the stated hours for ,namaaz1 with a loud voice1 so that all the neighbourhood may hear and go to prayers2 he mounts the minaret as the hour is striking1 and pronounces1 ',allah wo uckbaar6' ',mahumudoon ,russool ,allah6'#f--;,god alone is true6 ,mahumud is ,god's ,prophet6--with a voice1 the extent of which can only be imagined by those who have heard it2 this summons is repeated many times over4 ,the mosque is open day and night for all who choose to enter for the purpose of prayer4 ,the ,mussulmauns1 however1 in their prayer-services are not restricted to the mosques2 all places are deemed holy where no unclean animal has been to defile the spot1 as dogs or swine1 nor any idol been set up for worship4 ,the person coming to ,namaaz must not have contaminated himself by touching the dead1 or any other thing accounted unclean1 until he has bathed his whole body and changed his clothes4 ,this resembles the ,mosaic law4 ,ablutions are regarded as essentially necessary3 if any one is ill1 and to use water would be dangerous1 or if there be no water to be found where the ,mussulmaun is about to pray1 there is an allowed substitute1 merely to rub the hands1 feet1 knees1 and head with the dry dust of clay1 and this is counted to them for ablutions4 ,thus prepared1 the devotee spreads his prayer-carpet#g 7generally of fine matting7 in the most convenient place to himself1 if not in the mosque2--perhaps under a tree1 in the verandah1 or in a room1 no matter where1 taking care1 under all circumstances1 that the carpet is spread to face the ,kaabah 7,holy ,house at ,mecca74 ,at the commencement of his prayers1 he stands erect1 his hands lifted up1 the palms held out towards heaven1 where the eyes are also turned whilst expressing adoration and praise to ,god4 ,this ended1 he prostrates himself before the ,almighty1 his forehead touching the ground2 the form of words here used expresses the unworthiness of the creature permitted to approach and worship the ,creator2 again he stands to repeat the glorious perfections of ,god2 he then kneels in worship and prayer1 after which prostrations are resumed1 c4 ,in the performance of some of the services they prostrate five times1 standing up and kneeling an equal number of times2 the shortest services have three1 and all the prayers and praises are arranged in ,arabic1--that most expressive language1--which to translate1 they say1 is to corrupt the meaning of the prayers4 ,for this reason the ,khoraun is not allowed in any other than the original language2 and for the benefit of the unlearned in ,arabic1 it is commented upon1 passage by passage1 in the ,persian language4 ,the mosques are all erected on one plan2 the entrance to the outer court is secured by a gate or door always on the latch1 without locks1 bars1 or bolts2 in the paved yard a tank or reservoir for bathing or ablutions is usually provided4 ,the mosque itself is square1 with a dome and two minarets2 the side next the court-yard is the entrance1 and generally this front is entirely open2 the back of the mosque faces ,mecca1 in which direction the prayer must be offered to be effectual4 ,these houses of prayer are generally kept clean and neat1 but not the slightest ornament allowed within the walls2 the floor is matted1 and a plain wooden mhembur 7pulpit7 is provided4 ,shoes never enter within the precincts of the mosque2 ',put off thy shoes' is strictly observed by ,mussulmauns in all sacred places--a man praying with shoes on his feet would be accounted mad or a heathen4#h ,the ,sabbath of the ,mussulmauns is kept on ,friday1 commencing on the preceding night1 after the manner of the ,jews1 only with the difference of the day4#i ,as a religious rest1 the ,sabbath is but partially observed with ,mussulmauns4 ,the ,soonies1 ,i have remarked1 pay much more attention to its institutions than the ,sheahs2 but with either sect1 the day is less strictly kept1 than might have been expected from people who really seem to make religion their study1 and the great business of their lives4 ,both sects have extra prayers for the day besides the usual ,namaaz1 which1 the religious people perform with1 great punctuality1 whether they carry their devotions to the mosque1 or offer their prayers in due form in their own abode4 ,on the ,sabbath they make it a point to bathe and change their apparel2 the public offices are closed1 and the shops partially shut until mid-day2 the rulers1--as ,kings or ,nuwaubs1--distinguish the day by not receiving their courtiers and the public visitors1 as on other days4 ,charitable donations are likewise more bountifully dispensed from the rich to the poor on ,friday4 ,these observances serve to convince us that they believe in the constituted ,sabbath2 still there is not that strict respect for the holy day which could satisfy the scrupulous feelings of a ,christian2 the servants are quite as much employed on ,friday as on any other day2--the dhurzie#aj 7tailor71 dhobhie#aa 7washerman71 and indeed the whole establishment of servants and slaves1 male and female1 find their work undiminished on the ,sabbath4 ,the ladies amuse themselves with cards or dice1 the singing women even are quite as much in request as on other days2 and all the amusements of life are indulged in without once seeming to suspect that they are disobeying the law of ,god1 or infringing on their actual duties4 ,indeed1 ,i believe they would keep the day strictly1 if they thought doing so was a necessary duty3 but ,i have often observed1 that as ,friday is one of their 'fortunate days'1 works of any importance are commenced on this day2--whether it be building a house1--planting a garden or field1--writing a book1--negotiating a marriage1--going a journey1--making a garment1 or any other business of this life which they wish should prosper4 ,with them1 therefore1 the day of rest is made one of the busiest in the calendar2 but ,i must do them the justice to say1 that they believe their hearts are more pure after the ablutions and prayers have been performed4 ,and that as nothing1 however trifling or important1 according to their praiseworthy ideas1 should ever be commenced without being first dedicated to ,god1--from whose mercy they implore aid and blessings on the labour of their hands1--they set apart ,friday for commencing whatever business they are anxious should prosper4 ,this was the excuse made by the pious ,meer ,hadjee ,shaah4 ,mahumud's biographers notice in many instances the strict observance of the ,sabbath1 at the period in which he flourished2 they also say he selected ,friday to be observed as the ,mussulmaun ,sabbath in distinction from the ,jews1 who it would seem were jealous of ,mahumud's teaching1 and annoyed both him and his followers in every way they could possibly devise4 ,and the ,khoraun commentators1 on the subject of ,mahumud's mission1 declare1 when speaking of the place to which the ,mussulmaun bow in prayer1 ',that when ,mahumud first commenced his task of teaching the ignorant ,arabians to forsake their idol worship1 and to turn to the only true ,god1 he was often reviled and insulted by the ,jews2 who even ridiculed the presumption of the ,mussulmauns in daring to bow down1 in their worship1 towards ,jerusalem1 in the same direction with them4 ,mahumud was sadly perplexed whether to abstain or continue the practice1 as he was unwilling to offend the ,jews3 in this trial he was visited by the angel ,gabriel1 who brought the following command to him from ,god3-- ',turn from ,jerusalem2 and when thou bowest down to ,me1 face that ,holy ,house of ,abraham1 the place of sacrifice3 that shall be thy ,kiblaah1 ,o ,mahumud4' ,kiblaah is the point to which men bow in worship4#ab ,kaabah is the ',holy ,house' where ,abraham's sacrifice was offered4 ,mecca is the city or tract of country surrounding the house4 ,thus they will say3 ',i am making my pilgrimage to ,mecca1 to visit the ,kaabah1 which in my ,namaaz1 has been my ,kiblaah when worshipping my ,god4' ,a ,commentator on the ,khoraun writes1 in allusion to the prevailing worldly-minded men of his day1 the following expressive definition of the objects most worshipped by them1 and concludes with the one only ,kiblaah deserving men's attention4 ',the ,sovereign's ,kiblaah is ,his well-ornamented crown4' ',the ,sensualist's ,kiblaah1 ,the gratification of his appetites4' ',the ,lover's ,kiblaah1 ,the mistress of his heart4' ',the ,miser's ,kiblaah1 ,his hoards of gold and silver4' ',the ,ambitious ,man's ,kiblaah1 ,this world's honours and possessions4' ',the mere ,professor's ,kiblaah1 ,the arch of the ,holy ,house4' ,and ',the ,righteous ,man's ,kiblaah1 ,the pure love of ,god1--which may all men learn and practise4' ,the ,mussulmaun ,faith directs them to believe1 not only in the prophets and their writings1 but also that they are intercessors at the throne of grace2 for this reason ,mahumud taught his followers to call on ,god to hear them for the sake of1-- '#ast4 ,adam1 ,suffee ,ali 7the ,pure is the nearest possible translation74' '#bnd4 ,noah1 the ,prophet of ,god4' '#crd4 ,abraham1 the ,friend of ,god4' '#dth4 ,moses1 who ,conversed with ,god4' '#eth4 ,jesus1 the ,soul of ,god4' '#fth4 ,mahumud1 the ,prophet of ,god4'#ac ,those persons who are devout in the exercise of their religious duties day by day1 in the concluding part of the morning ,namaaz strictly observe the practice of ,mahumud and the ,emaums1 in the prayers of intercession2 and the ',salaam-oon-ali ,khoom'1#ad 7peace or rest be with thee7 ,o ,adam ,suffee ,ali6 and to thee1 ,o ,noah1 the ,prophet of ,god6 and to thee1 ,o ,abraham6 c4 c4 going through the line in the manner and rotation above-described1 concluding with the several ,emaums1 twelve in number 7as in their ,creed74 ,it will be seen by this1 that they have reverence for all who came from ,god1 to teach mankind ,his will4 ,they believe also1 that the ,holy ,prophets are sensible of the respect paid to them by existing mortals1 as also when on earth they knew what was in the hearts of those men they conversed with4 ,i have the honour to be acquainted with a lady of the ,mussulmaun ,religion1 who lives in accordance with the ,faith she professes4 ,there was a period in her life1 within my recollection1 when she had very severe trials of a domestic nature4 ,she trusted in ,god for relief1 and followed in the way she had been instructed1 keeping fasts and holy days2 testifying her respect for the prophets1 by observing those days for extra prayer and giving alms1 which the ,khoraun and commentaries represent as worthy to be done1 by the devout ,mussulmauns4 ,amongst the number of days strictly observed by this pious lady during her troubles1 was the ,nativity of ,jesus ,christ1 for whose sake she fed the hungry1 clothed the naked1 and gave alms to the necessitous4 ,i was the more delighted when first hearing of this circumstance1 because ,i had judged of the ,mussulmaun faith by common report1 and fancied they rejected1 with the ,jews1 our ,redeemer having come4 ,they1 on the contrary1 believe1 according to their ,prophet's words1 'that ,he was born of the ,virgin ,mary2 that ,he worked miracles2 that ,he ascended after ,his earthly commission had ceased1 to the seventh heaven2 that ,he will again visit the earth 7when their ,emaum ,mhidhie will also appear71 to cleanse the world of its corrupt wickedness1 when all men shall live in peace1 and but one faith shall prevail1 in the worship of the true ,god'4 ,the ,mussulmaun work1 ',hyaatool ,kaloob' 7which ,i have so often referred to71 contains1 with the lives of all the prophets1 the ,life of ,jesus ,christ1 ,his acts1 and the ,ungeel#ae 7,gospel74 ,the ,gospel they have is in many things different from ours2 it is not formed into books by the apostles1 neither are the miracles united with the ,gospel1 but are detailed as the acts of ,christ ,jesus4 ,what they understand by the ,ungeel1 is1 'the ,word of ,god by the mouth of ,jesus'2--for instance1 the ,sermon on the ,mount1 or1 in other words1 the precepts of ,jesus4 ,i am indebted to the ,meer for this information4 ,the ,mussulmauns say1 ',all power belongs to ,god4--,who would dare dispute the miracle of ,christ's birth8 ,is there any thing difficult with ,god8 ,god first formed ,adam from the dust2 and by ,his word all things were created4 ,is there any thing too great for ,his power8 ,let no man1 then1 dispute the birth of ,christ by a pure ,virgin4' ,they believe that ,jesus ,christ was the ,prophet of ,god1 but they believe not that ,he is ,god2 and they deem all who thus declare ,christ to be ,god1 as unfaithful both to ,god and to ,christ4 ,i have said the ,mussulmauns of each sect have extra prayers1 beside the ,namaaz1 or daily services of prayer4 ,i suppose there are a greater variety of prayers amongst these people than with those of any other religion4 ,very few1 if any1 of the devout men1 in the early ages of their religion1 have omitted to leave behind them some testimony of their regard for posterity in the form of 'prayers'1 dictating the words most likely to lead the heart of the creature to the worship of the ,creator2 and also directions how to pray for any particular object they may desire to accomplish by the aid of ,god1 in whom they are instructed and believe the fulness of power1 as of glory1 ever was1 is1 and will be to all eternity4 ,if the ,mussulmaun suffers by persecution1 by sickness1 by loss of property1 or any other distress of mind or body1 he applies himself to the particular prayer of a favourite ,emaum1 or holy scribe1 suited to his exact case4 ,i cannot do better here than copy the translation my husband has made of the leading causes for the use of that prayer called ',daaood's#af 7,david's7 ,mother's ,prayer'1 in which ,i have known so many people to be engaged1 when under difficulties1 at the appointed period1 viz4 the fifteenth day of the month ,rujub4 ,the prayer itself occupies about sixteen closely written pages1 and the person intending to make use of it1 is expected to bathe and fast1 as commanded by ,mahumud1 who instructed his followers in this prayer1 which was then called ',the ,opening of ,difficulties'1#ag afterwards1 and to the present day ',david's ,mother's ,prayer'1 by reason of a miraculous occurrence which followed her having fulfilled the task of fasting1 preparation1 and the prayer alluded to4 ',a very poor woman had been engaged in the family of the ,emaum ,jaffur ,saadick1#ah as wet-nurse to his son2 she was much respected in the family1 who wished to have retained her with them1 when the child was weaned2 but she would return to her own village1 where her son was living1 at some distance from the city of ,koofah4 ',her son1 named ,daaood1 grew up under her maternal care1 and proved the great comfort and solace of her life1 by his dutiful and affectionate bearing towards her4 ,at that period the reigning ,king of ,arabia was a most cruel man1 and an idolater2 he persecuted all the professors of the ,true ,faith whenever they came within his reach1 with the most barbarous brutality4 ',one day1 at an early hour1 ,daaood's mother presented herself at the house of the ,emaum1 in great distress of mind1 and related the heavy affliction which had befallen her1 in the loss of her dearly loved son 7then a fine youth71 who had been decoyed by the wicked emissaries of the ,king1 for the purpose1 it was feared1 of immolation--as it was known to be his custom1 when1 laying the foundation of a building1 to deposit living victims of the ,mussulmaun faith beneath it4 ,the poor woman had no hope her eyes would ever again be blessed with the sight of her fondly-loved son1 and still more agonizing were her fears1 that his protracted sufferings would be of the same terrible description with numbers of the faithful who had fallen into the hands of that wretched heathen ,king4 ',her friends in the ,emaum's family grieved over the sad affliction with which their favourite had been visited4 ,the ,emaum strove to comfort her1 and proposed that she should perform the prayer in which ,mahumud had instructed his followers for ,the ,opening of ,difficulties4 ,alas6 replied the woman1 poor ignorant that ,i am1 how shall ,i repeat that prayer2 ,i cannot read3 knowest thou not1 my ,emaum1 that ,i am not acquainted with letters8 ,but ,i will teach you the prayer1 answered the ,emaum2 you shall repeat it after me1 and by diligence you will acquire it perfectly by that day1 on which our ,prophet commanded his followers to perform the fast and offer this prayer1 that ,god might be pleased to remove their calamities4 ',the poor woman obeyed all the injunctions and advice of the ,emaum ,jaffur ,saadick punctually2 acquired1 by her diligence1 the words of the prayer2 strictly observed the preparation by fast2 and1 on the fifteenth day of ,rujub1 the prayer was duly performed1 with sincere devotion and perfect faith in ,god's power1 and ,his infinite mercy4 ',in the mean time1 it appears1 the ,king having been much troubled in a dream1 he was warned to release his prisoner from captivity without delay1 at the peril of destruction to himself and all he possessed4 ,the warning dream presented him with a view of the gulf to which he was condemned1 if he delayed the release of ,daaood from his confinement4 ,the person of the youth was so clearly represented to the ,king in his dream1 that there could be no possible mistake in the particular captive to be freed1 out of the many he held in bondage4 ,the ,king awakening from his troubled sleep1 demanded of his attendants where the young man was confined2 and learning from the chief officer of his court that ,daaood was sent to a distant place1 to be the offering buried under the foundation of a house1 erecting by his command3 the swiftest camels were ordered immediately1 to convey messengers with two bags of gold1 and the ,king's mandate1 peremptorily ordering the release of the youth1 if happily he yet existed2 and if the building was proceeding with1 the superintendent was cautioned to pull it down with the utmost care and dispatch1 so that nothing should be omitted which could be done to preserve that life now so dear to the hopes of the ,king4 ',the messengers reached the place on the third day after ,daaood had been immured in the foundation of the building4 ,small1 indeed1 were the hopes that the ,king's desires would be gratified4 ,the builder1 however1 more humane than his employer1 had so raised the work round the person of ,daaood1 as to leave him unhurt by its pressure1 and having left a small aperture for air1 his life was preserved2--the masonry being removed promptly1 and with caution1 the youth was discovered not only alive1 but even uninjured by the confinement4 ,the courier mounted the boy on the camel1 with the present of gold contained in two bags1 and conveyed ,daaood1 without loss of time1 to his mother's abode4 ',all the particulars having undergone due investigation1 it was clearly proved that it was on that very day when the poor woman was occupied in her fast and prayer1 that her son ,daaood was released from the foundation of the ,king's house and restored to his home4 ,from this time forward the prayer of ,opening ,difficulties was denominated ,or of ,daaood's ,mother4' ,turning over my collection of curiosities for the story of ,daaood's ,mother1 which the ,meer translated for me many years since1 ,i met with an ancient anecdote which4 ,i received from the same dear revered friend ,i must often quote as my author when ,i am detailing the particulars of things which ,i have heard and not seen1--,meer ,hadjee ,shaah1--who tells me he has found the following anecdote in the ',commentary on ,the ,history of ,moses'4--,it is translated by my husband4 ',when ,huzerut#ai ,moosa 7,moses71 to whose spirit be peace6 was on earth1 there lived near him a poor yet remarkably religious man1 who had for many years supported himself and his wife by the daily occupation of cutting wood for his richer neighbours2 four small copper coins 7equivalent to our halfpence7 proved the reward of his toil1 which at best afforded the poor couple but a scanty meal after his day's exertions4 ',the prophet ,moosa passed the ,woodcutter one morning1 who accosted him with ,o ,moosa6 ,prophet of the ,most ,high2 behold ,i labour each day for my coarse and scanty meal2 may it please thee1 ,o ,huzerut6 to make a petition for me to our gracious ,god1 that ,he may in ,his mercy grant me at once the whole supply for my remaining years1 so that ,i shall enjoy one day of earthly happiness1 and then1 with my wife1 be transferred to the place of eternal rest4 ,moosa promised and made the required petition2 his prayer was answered from ,mount ,tor1 thus3-- ',this man's life is long1 ,o ,moses6 nevertheless1 if he be willing to surrender life when his supply is exhausted1 tell him thy prayer is heard1 the petition accepted1 and the whole amount shall be found beneath his jhaawn namaaz#bj 7prayer-carpet7 after his early prayers4 ',the ,woodcutter was satisfied when ,moosa told him the result of his petition1 and when the first duties of the morning were concluded1 he failed not in looking for the promised remittance1 where1 to his surprise1 he found a heap of silver coins4 ,calling his wife1 the ,woodcutter told her what he had required of the ,lord through his ,holy ,prophet ,moosa2 pointing to the result1 they both agreed it was very good to enjoy a short life of happiness on earth and depart in peace2 although they could not help again and again recurring to the number of years on earth they had thus sacrificed4 ,we will make as many hearts rejoice as this the ,lord's gift will admit1 they both agreed1 and thus we shall secure in our future state the blessed abode promised to those who fulfil the commands of ,god in this1 since to-morrow our term of life must close4 ',the day was spent in providing and preparing provisions for the meal4 ,the whole sum was expended on the best sorts of food1 and the poor made acquainted with the rich treat the ,woodcutter and his wife were cooking for their benefit4 ,the food was cooked for the indigent1 and allotments made to each hungry applicant1 reserving for themselves one good substantial meal1 to be eaten only when the poor were all served and satisfied4 ,it happened at the very moment they were seated to enjoy this their last meal1 as they believed1 a voice was heard1 ,o friend6 ,i have heard of your feast1--,i am late1 yet may it be that you have a little to spare1 for ,i am hungry to my very heart4 ,the blessing of ,god be on him who relieves my present sufferings from hunger6 ,the ,woodcutter and his wife agreed that it would be much1 better for them to go to heaven with half a bellyful1 than leave one fellow-creature on earth famishing for a meal2 they1 therefore1 determined on sharing their own portion with him who had none1 and he went away from them rejoicing4 ,now1 said the happy pair1 we shall eat our half-share with unmixed delight1 and with thankful hearts4 ,by to-morrow eve we shall be transferred to paradise4 ',they had scarcely raised the savoury food to their opening mouths1 when a voice of melancholy bewailing arrested their attention1 and stayed the hands already charged with food2--a poor wretched creature1 who had not tasted food for two whole days1 moaned his piteous tale in accents that drew tears from the ,woodcutter and his wife--their eyes met and the sympathy was mutual2 they were more willing to depart for heaven without the promised benefit of one earthly enjoyment1 than suffer the hungry creature to die from want of that meal they had before them4 ,the dish was promptly tendered to the bewailing subject1 and the ,woodcutter and his wife consoled each other by thinking that1 as their time of departure was now so near at hand1 the temporary enjoyment of a meal was not worth one moment's consideration4 ,to-morrow we die1 then of what consequence to us whether we depart with full or empty stomachs6 ,and now their thoughts were set on the place of eternal rest4 ,they slept1 and arose to their morning orisons with hearts resting humbly on their ,god1 in the fullest expectation that this was their last day on earth3 the prayer was concluded1 and the ,woodcutter in the act of rolling up his carpet1 on which he had bowed with gratitude1 reverence1 and love to his ,creator1 when he perceived a fresh heap of silver on the floor2--he could scarcely believe it was not a dream4 ,how wonderful art ,thou1 ,o ,god6 cried the poor ,woodcutter2 this is ,thy bounteous gift that ,i may indeed enjoy one day before ,i quit this earth4 ,and when ,moosa came to him1 he 7,moosa7 was satisfied with the goodness and power of ,god2 but he retired again to the ,mount to inquire of ,god the cause of the ,woodcutter's respite4 ,the reply given to ,moosa was1 ,that man has faithfully applied the wealth given in answer to his petition4 ,he is worthy to live out his numbered years on earth1 who1 receiving ,my bounty1 thought not of his own enjoyments whilst his fellow men had wants he could supply4 ,and to the end of the ,woodcutter's long life1 ,god's bounty lessened not in substance2 neither did the pious man relax in his charitable duties of sharing with the indigent all that he had1 and with the same disregard to his own enjoyments4' ,i have but little to add1 as regards the manner of worship amongst my ,mussulmaun acquaintance2 but here ,i cannot omit remarking1 that the women are devout in their prayers and strict in their observance of ordinances4 ,that they are not more generally educated is much to be regretted2 this1 however1 is their misfortune1 not their fault4 ,the ,mussulmaun faith does not exclude the females from a participation in the ,eternal world1#ba--;as has so often been assorted by people who could not have known them1--and the good ,mussulmaun proves it by his instruction of the females under his control in the doctrines of ,mahumud1 and who he believes to be as much dependent on him for guidance on the road to heaven1 as for personal protection from want or worldly dangers4 ,the pure life of ,fatima1 ,mahumud's only daughter1 is greatly esteemed as an example of female excellence1 whom they strive to imitate as much as possible1 as well in religious as in moral or domestic duties4 ,they are zealous to fulfil all the ordinances of their particular faith1--and ,i have had the best possible opportunity of studying their character1--devotion to ,god being the foundation on which every principal action of their lives seems to rest4 ,in my delineation of character1 whether male or female1 ,i must not be supposed to mean the whole mass of the ,mussulmaun population4 ,there are good and bad of every class or profession of people2 it has been my good fortune to be an inmate with the pious of that faith1 and from their practice ,i have been aided in acquiring a knowledge of what constitutes a true disciple of ,mahumud4 #a ,the writer mixes up the ,persian and ,arabic names of the hours of prayer4 ,the proper names1 according to this list1 are3 i1 ,namaz-i-,subh1 from dawn to sunrise2 ii1 ,salatu'l-,zuhr1 when the sun has begun to decline2 iii1 ,salatu'l ',asr1 midway between ,nos4 ii and iv2 iv1 ,sala tu'l-,maghrib1 a few minutes after sunset2 v1 ,salatu'l ',isha1 when night has closed in4 #b ,namaz-i-,tahajjid1 the prayer after midnight4 #c ,wazifah1 'a daily ration of food'1 a term used for the daily lesson or portion of the ,koran read by devout ,musalmans4 ,the ,koran is divided into thirty lessons 7siparah7 for use during the month ,ramazan4 #d ,special readers 7muqri7 of the ,koran are needed1 owing to the want of vowels in the ,arabic character 7,sale1 ,preliminary ,discourse1 #dg74 ,readers are often employed to recite the ,koran over a corpse on the way to ,karbala4 #e ,known as ,khadim4 #f ,allahu akbar 444 ,muhammadan rasulu'llah4 ,in ,english the entire call runs3 ',allah is most great 7four times71 ,i testify that there is no ,god but ,allah 7twice71 ,i testify that ,muhammad is the ,apostle of ,allah 7twice71 ,come to prayer 7twice71 ,come to salvation 7twice71 ,allah is most great 7twice71 ,there is no ,god but ,allah6' #g ,known as ,ja'e-namaz1 'place of prayer'4 #h ,see p4 #bg4 #i ,the ,salatu'l-,juma'1 the ,friday prayer1 is obligatory4 ,friday was appointed a ,sabbath to distinguish ,musalmans from ,jews and ,christians4 #aj ,darzi4 #aa ,dhobi4 #ab ,see p4 #gd4 #ac ,the correct titles are as follows3 ,adam1 ,safiyu'llah1 ',the ,chosen ,one of ,god'2 ,noah1 ,nabiyu'llah1 ',the ,prophet of ,god'2 ,abraham1 ,khalilu'llah1 ',the ,friend of ,god'2 ,moses1 ,kalimu'llah1 ',he that spoke with ,god'2 ,jesus1 ,ruhu'llah1 ',a ,spirit from ,god'2 ,muhammad1 ,rasulu ',illah1 ',the ,prophet of ,god'4 #ad ,salam-'alai-kum4 #ae ,injil1 ,greek3 e'uagglion1 the ,gospel1 as opposed to taurat1 the ,pentateuch4 #af ,daud4 #ag ,the ,fatiha1 or opening chapter of the ,koran1 used like the ,pator-noster4 #ah ,ja'afar as-,sadiq4 #ai ,hazrat1 ',reverend'1 or ',superior'4 #bj ,ja'e-namaz1 known also as sajjadah1 or musalla4 #ba ,the assertion that the ,koran teaches that women have no souls is incorrect4 ,see the texts collected by ,hughes1 ,dictionary of ,islam1 pp4 #fgg ff4 ,,letter ,,viii ,the ,fast of ,rumzaun4--,motives for its strict observance4--,its commencement and duration4--,sentiments of ,meer ,hadjee ,shaah on the duty of fasting4--,adherence of the females to the observing this fast4--,how first broken4--,devout persons extend the term to forty days4--,children permitted to try their zeal4--,calamitous effects of the experiment4--,exemptions from this duty4--,joyful termination of the fast4--,celebration of ,eade on the last day4--,the ,nuzza4--,nautchwomen and ,domenie4--,surprise of the ,natives at ,european dancing4--,remarks on their ,music4--,anecdotes of ,fatima4--,the ,chuckee4 ',the poor man fasts1 because he wanteth meat2 ,the sick man fasts1 because he cannot eat4 ,the miser fasts1 with greedy mind1 to spare2 ,the glutton fasts1 to eat a greater share4 ,the hypocrite1 he fasts to seem more holy2 ,the righteous man1 to punish sinful folly4' ,the secret motive of the heart1 man cannot fathom in his neighbour's deeds4 ,there are some actions so praiseworthy in themselves1 that the charitably disposed will pass over the probable actuating motive1 when looking only to the fair example4 ,i have1 however1 reason to think that the ,mussulmauns generally1 in fulfilling the commanded fast of ,rumzaun1 have an unexceptionable motive4 ,they are taught by their ,lawgiver1 that the due performance of this rigid fast is an acceptable service to ,god the ,creator1 from man the creature3 they believe this1 and therefore they fast8 ,amongst the well-informed it is persevered in as a duty delightful to be permitted to perform2 the ignorant take some merit to themselves in having faithfully observed the command2 yet all the fasting population are actuated more or less by the same motive1---the desire to please ,god by fulfilling ,his commands1 delivered to them by their acknowledged ,prophet4 ,the severity of a ,mussulmaun's fast can alone be understood by those who have made the trial1 as ,i frequently have1 of the strict rules of abstinence which they observe2 and with the additional privations to be endured at the period of the hottest months and the longest days in the same climate1 as will sometimes be the case with all their movable fasts4 ,the ,mussulmaun fast commences when the first streak of light borders the ,eastern horizon1 and continues until the stars are clearly discerned in the heavens4 ,during this period not the slightest particle of food1 not one single drop of water1 or any other liquid1 passes the lips2 the hookha1 even1 is disallowed during the continuance of the fast1 which of itself forms not only a luxury of great value1 but an excellent antidote to hunger4 ,amongst the really religious ,mussulmauns the day is passed in occasional prayer1 besides the usual ,namaaz1 reading the ,khoraun1 or the ,lives of the ,prophets4 ,i have witnessed some1 in their happy employment of these fatiguing days1 who evinced even greater animation in their conversation than at other times2 towards the decline of a day1 when the thermometer has stood at eighty-nine in the shade of a closed house1 they have looked a little anxious for the stars appearing1 but1--to their credit be it told1--without the slightest symptom of impatience or fretfulness at the tardy approach of evening4 ,my revered friend1 ,meer ,hadjee ,shaah1 always told me that the great secret of a fast1 to be beneficial1 was to employ time well1 which benefited both soul and body2 employment suited to the object of the fast being the best possible alleviation to the fatigue of fasting4 ,he adds1 if the temper be soured either by the abstinence or the petty ills of life1 the good effects of the fast are gone with the ruffled spirit1 and that the person thus disturbed had much better break his fast1 since it ceases to be of any value in the sight of ,him to whom the service is dedicated2 the institution of the fast having for its object to render men more humble1 more obedient to their ,god2 all dissensions must be forgotten2 all vicious pursuits abandoned1 to render the service of a fast an acceptable offering to ,god4 ,in the zeenahnah1 the females fast with zealous rigidness2 and those who have not the happiness to possess a knowledge of books1 or a husband or father disposed to read to them1 will still find the benefit of employment in their gold embroidery of bags and trimmings1 or other ornamental needle-work2 some will listen to the ,khaaunie#a 7tales71 related by their attendants2 others will overlook1 and even assist in the preparations going forward for opening the fast4 ,ladies of the first quality do not think it a degradation to assist in the cooking of choice dishes4 ,it is one of the highest favours a lady can confer on her friends1 when she sends a tray of delicate viands cooked by her own hands4 ,so that with the prayers1 usual and occasional1 the daily nap of two hours1 indulged in throughout the year1 occupation is made to fill up the day between dawn and evening2 and they bear the fatigue with praiseworthy fortitude4 ,those who are acquainted with letters1 or can afford to maintain hired readers1 pass this month of trials in the happiest manner4 ,the fast is first broken by a cooling draught called tundhie#b2 the same draught is usually resorted to in attacks of fever4 ,the tundhie is composed of the seeds of lettuce1 cucumber1 and melon1 with coriander1 all well pounded and diluted with cold water1 and then strained through muslin1 to which is added rose-water1 sugar1 syrup of pomegranate1 and kurah#c 7a pleasant-flavoured distilled water from the blossom of a species of aloe74 ,this cooling draught is drank by basins' full amongst the ,rozedhaars#d 7fasters71 and it is generally prepared in the zeenahnah apartments for the whole establishment1 male and female4 ,some of the aged and more delicate people break their fast with the juice of spinach#e only1 others choose a cup of boiling water to sip from4 ,my aged friend1 ,meer ,hadjee ,shaah1 has acquired a taste for tea1 by partaking of it so often with me2 and with this he has broken his fast for several years1 as he says1 with the most comforting sensations to himself4 ,i have seen some people take a small quantity of salt in the first instance1 preparatory to a draught of any kind of liquid4 ,without some such prelude to a meal1 after the day's fast1 the most serious consequences are to be apprehended4 ,after indulging freely in the simple liquids1 and deriving great benefit and comfort from a hookha1 the appetite for food is generally stayed for some time3 many persons prefer a rest of two hours before they can conveniently touch the food prepared for them1 and even then1 seldom eat in the same proportion as they do at other meals4 ,many suffice themselves with the one meal1 and indulge in that very sparingly4 ,the servants and labouring classes1 however1 find a second meal urgently necessary1 which they are careful to take before the dawning day advances4 ,in most families1 cold rice-milk is eaten at that early hour4 ,meer ,hadjee ,shaah1 ,i have before noticed1 found tea to be the best antidote to extreme thirst1 and many are the times ,i have had the honour to present him with this beverage at the third watch of the night1 which he could enjoy without fear of the first streaks of light on the horizon arriving before he had benefited by this luxury4 ,the good things provided for dinner after the fast are 7according to the means of the party7 of the best1 and in all varieties2 and from the abundance prepared1 a looker-on would pronounce a feast at hand2 and so it is1 if to feed the hungry be a feast to the liberal-hearted bestower1 which with these people ,i have found to be a part and parcel of their nature4 ,they are instructed from their infancy to know all men as brothers who are in any strait for food2 and they are taught by the same code1 that for every gift of charity they dispense with a free good will1 they shall have the blessing and favour of their ,creator abundantly in return4 ,on the present occasion1 they cook choice viands to be distributed to the poor1 their fellow-labourers in the harvest2 and in proportion to the number fed1 so are their expectations of blessings from the great ,giver of all good1 in whose service it is performed4 ,in my postscript you will find several anecdotes of the daughter of ,mahumud on the subject of charity4 ,when any one is prevented fulfilling the fast of ,rumzaun in his own person he is instructed to consider himself bound to provide food for opening the fast of a certain number of poor men who are ,rozedhaars4 ,the general food of the peasantry and lower orders of the people--bread and dhall#f--;is deemed sufficient1 if unable to afford anything better4 ,when any one dies without having duly observed the fast1 pious relatives engage some devout person to perform a month's fast1 which they believe will be accepted for the neglectful person4 ,many devout ,mussulmauns extend the fast from thirty to full forty days1 by the example of ,mahumud and his family2 and it is no unusual thing to meet with others who1 in addition to this month1 fast every ,thursday through the year2 some very rigid persons even fast the month preceding and the following month1 as well as the month of ,rumzaun4 ,some very young people 7children we should call them in happy ,england7 are permitted to try their fasting powers1 perhaps for a day or two during the month of ,rumzaun4 ,the first fast of the noviciate is an event of no small moment to the mother1 and gives rise to a little festival in the zeenahnah2 the females of the family use every sort of encouragement to induce the young zealot to persevere in the trial when once commenced1 and many are the preparations for the opening last with due clat in their circle--sending trays of the young person's good things to intimate friends1 in remembrance of the interesting event2 and generally with a parade of servants and music1 when the child 7,i must have it so7 belongs to the nobility1 or persons of consequence1 who at the same time distribute money and food to the poor4 ,these first fasts of the young must be severe trials1 particularly in the hot season4 ,i have heard1 it is no uncommon thing for the young sufferers to sink under the fatigue1 rather than break the fast they have had courage to commence4 ,the consolation to the parents in such a case would be1 that their child was the willing sacrifice1 and had died 'in the road of ,god'1 as all deaths occurring under performances of a known duty are termed4 ,within my recollection a distressing calamity of this nature occurred at ,lucknow1 in a very respectable family4 ,i did not know the party personally1 but it was the topic in all the houses ,i visited at that period4 ,i made a memorandum of the circumstance at the time1 from which the following is copied3 ',two children1 a son and daughter of respectable parents1 the eldest thirteen and the youngest eleven years of age1 were permitted to prove their faith by the fast1 on one of the days of ,rumzaun2 the parents1 anxious to honour their fidelity1 expended a considerable sum of money in the preparations for celebrating the event amongst their circle of friends4 ,every delicacy was provided for opening their fast1 and all sorts of dainties prepared to suit the ,epicurean palates of the ,asiatics1 who when receiving the trays at night would know that this was the testimony of the children's perseverance in that duty they all hold sacred4 ',the children bore the trial well throughout the morning1 and even until the third watch of the day had passed1 their firmness would have reflected credit on people twice their age1 making their first fast4 ,after the third watch1 the day was oppressively hot1 and the children evinced symptoms of weariness and fatigue2 they were advised to try and compose themselves to sleep2 this lulled them for a short time1 but their thirst was more acute when they awoke than before4 ,the mother and her friends endeavoured to divert their attention by amusing stories1 praising their perseverance1 c4 ,the poor weak lady was anxious that they should persevere2 as the day was now so far gone1 she did not like her children to lose the benefit of their fast1 nor the credit due to them for their forbearance4 ,the children endeavoured to support with patience the agony that bowed them down--they fainted1 and then the mother was almost frantic1 blaming herself for having encouraged them to prolong their fast against their strength4 ,cold water was thrown over them2 attempts were made to force water into their mouths2 but1 alas6 their tender throats were so swollen1 that not a drop passed beyond their mouths4 ,they died within a few minutes of each other2 and the poor wretched parents were left childless through their own weakness and mistaken zeal4 ,the costly viands destined for the testimony of these children's faith1 it may be supposed1 were served out to the hungry mendicants as the first offerings dedicated to the now happy spirits of immortality4' ,this is a sad picture of the distressing event1 but ,i have not clothed it in the exaggerated garb some versions bore at the time the circumstance happened4 ,there are some few who are exempt from the actual necessity of fasting during ,rumzaun2 the sick1 the aged1 women giving nourishment to infants1 and those in expectation of adding to the members of the family1 and very young children1 these are all commanded not to fast4#g ,there is a latitude granted to travellers also2 but many a weary pilgrim whose heart is bent heavenward will be found taking his rank amongst the ,rozedhaars of the time1 without deeming he has any merit in refraining from the privileges his code has conferred upon him2 such men will fast whilst their strength permits them to pursue their way4 ,towards the last week of ,rumzaun the haggard countenances and less cheerful manners of the fasting multitude seem to increase1 but they seldom relax unless their health is likely to be much endangered by its continuance4 ,the conclusion of the month ,rumzaun is celebrated as an ,eade#h 7festival71 and1 if not more splendid than any other in the ,mussulmaun calendar1 it is one of the greatest heart-rejoicing days4 ,it is a sort of thanksgiving day amongst the devout people who have been permitted to accomplish the task2 and with the vulgar and ignorant1 it is hailed with delight as the season of merriment and good living--a sort of reward for their month's severe abstinence4 ,the namaaz of the morning1 and the prayer for ,eade1 commence with the dawn2 after which the early meal of ,eade is looked forward to with some anxiety4 ,in every house the same dainties are provided with great exactness 7for they adhere to custom as to a law73 plain boiled rice1 with dhie#i 7sour curd7 and sugar1 forms the first morning repast of this ,eade2 dried dates are eaten with it 7in remembrance of the ,prophet's family1 whose greatest luxury was supposed to be the dates of ,arabia74#aj ,a preparation of flour 7similar to our vermicelli7#aa eaten with cold milk and sugar1 is amongst the good things of this day1 and trifling as it may appear1 the indulgence is so great to the native population1 that they would consider themselves unfortunate ,rozedhaars1 if they were not gratified1 on this occasion1 with these simple emblems of long-used custom4 ,the very same articles are in request in ,mussulmaun society1 by this custom1 from the ,king to the meanest of his subjects4 ,the ladies' assemblies1 on this ,eade1 are marked by all the amusements and indulgences they can possibly invent or enjoy1 in their secluded state4 ,some receiving1 others paying visits in covered conveyances2 all doing honour to the day by wearing their best jewellery and splendid dresses4 ,the zeenahnah rings with the festive songs and loud music1 the cheerful meeting of friends1 the distribution of presents to dependants1 and remembrances to the poor2 all is life and joy1 cheerful bustle and amusement1 on this happy day of ,eade1 when the good lady of the mansion sits in state to receive nuzzas from inferiors1 and granting proofs of her favour to others4 ,nuzza#ab is an offering of money from inferiors to those who rank in society above the person presenting2 there is so much of etiquette observed in ,native manners1 that a first visit to a superior is never made without presenting a nuzza4 ,when we arrived in ,india1 an old servant of my husband's family1 named ,muckabeg1 was sent to meet us at ,patna to escort us to ,lucknow2 on entering our budgerow#ac he presented fourteen rupees to me1 which were laid on a folded handkerchief4 ,i did not then understand what was intended1 and looked to the ,meer for explanation2 he told me to accept ,muckabeg's ',nuzza'4 ,i hesitated1 remarking that it seemed a great deal more than a man in his situation could afford to give away4 ,my husband silenced my scruples by observing1 ',you will learn in good time that these offerings are made to do you honour1 together with the certain anticipation of greater benefits in return2 ,muckabeg tenders this nuzza to you1 perhaps it is all the money he possesses1 but he feels assured it will be more than doubly repaid to him in the value of a khillaut#ad 7dress of honour7 he expects from your hands to-day4 ,he would have behaved himself disrespectfully in appearing before you without a nuzza1 and had you declined accepting it1 he would have thought that you were either displeased with him1 or did not approve of his coming4' ,this little incident will perhaps explain the general nature of all the nuzzas better than any other description ,i could offer4 ,kings and ,nuwaubs keep the festival in due form1 seated on the throne or musnud1 to receive the congratulations and nuzzas of courtiers and dependants1 and presenting khillauts to ministers1 officers of state1 and favourites4 ,the gentlemen manage to pass the day in receiving and paying visits1 all in their several grades having some inferiors to honour them in the presentation of offerings1 and on whom they can confer favours and benefits2 feasting1 music1 and dancing-women1 filling up the measure of their enjoyments without even thinking of wine1 or any substitute stronger than such pure liquids as graced the feasts of the first inhabitants of the world4 ,the ,nautchwomen in the apartments of the gentlemen1 and the ,domenie#ae in the zeenahnahs are in great request on this day of festivity1 in every house where the pleasures and the follies of this world are not banished by hearts devoted solely to the service of ,god4 ',the ,nautch' has been1 so often described that it would here be superfluous to add to the description1 feeling as ,i do an utter dislike both to the amusement and the performers4 ,the nautchunies are entirely excluded from the female apartments of the better sort of people2 no respectable ,mussulmaun would allow these impudent women to perform before their wives and daughters4 ,but ,i must speak of the ,domenie1 who are the singers and dancers admitted within the pale of zeenahnah life2 these1 on the contrary1 are women of good character1 and their songs are of the most chaste description1 chiefly in the ,hindoostaunie tongue4 ,they are instructed in ,native music and play on the instruments in common use with some taste1--as the saattarah#af 7guitar71 with three wire strings2 the surringhee#ag 7rude-shaped violin72 the dhome or dholle#ah 7drum71 in many varieties1 beaten with the fingers1 never with sticks4 ,the harmony produced is melancholy and not unpleasing1 but at best all who form the several classes of professors in ,native societies are indifferent musicians4 ,amateur performers are very rare amongst the ,mussulmauns2 indeed1 it is considered indecorous in either sex to practise music1 singing1 or dancing2 and such is the prejudice on their minds against this happy resource amongst genteel people of other climates1 that they never can reconcile themselves to the propriety of ',the ,sahib ,logue'1--a term in general use for the ,english people visiting ,india1--figuring away in a quadrille or country dance4 ,the nobles and gentlemen are frequently invited to witness a 'station-ball'2 they look with surprise at the dancers1 and ,i have often been asked why ,i did not persuade my countrywomen that they were doing wrong4 ',why do the people fatigue themselves1 who can so well afford to hire dancers for their amusement8' ,such is the difference between people of opposite views in their modes of pleasing themselves3 a ,native gentleman would consider himself disgraced or insulted by the simple inquiry1 ',can you dance1 sing1 or play8' ,the female slaves are sometimes taught to sing for their ladies' amusement1 and amongst the many ,hindoostanie airs there are some that would please even the most scientific ear2 although1 perhaps1 they are as old as the country in which they were invented1 since here there are neither composers of modern music1 nor competitors for fame to bring the amusement to a science4 ,prejudice will be a continual barrier to improvement in music with the natives of ,india2 the most homely of their national airs are preferred at the present day to the finest composition of modern ,europe4 ,my promised postscript is a translation from the ,persian1 extracted from ',the ,hyaatool ,kaaloob'4 ,the author is detailing the manner of living habitual to ,mahumud and his family1 and gives the following anecdotes 'hudeeth' #ai 7to be relied on71 which occurred at the season of ,rumzaun2 the writer says3-- ',it is well known that they 7,mahumud's family7 were poor in worldly wealth2 that they set no other value on temporal riches 7which occasionally passed through their hands7 but as loans from the great ,giver of all good1 to be by them distributed amongst the poor1 and this was done faithfully2 they kept not in their hands the gifts due to the necessitous4 ,the members of ,mahumud's family invariably lived on the most simple diet1 even when they could have commanded luxuries4 ',at one season of ,rumzaun1--it was in the lifetime of ,mahumud1--,fatima1 her husband ,ali1 and their two sons1 ,hasan and ,hosein1 had fasted two days and nights1 not having1 at that period1 the means of procuring the smallest quantity of food to break their fast with4 ,habitually and from1 principle1 they disguised from the world or their friends all such temporal trials as it seemed good in the wisdom of ,divine ,providence to place in their chequered path2 preferring under any circumstances of need1 to fix their sole trust in the mercy and goodness of ,god for relief1 rather than by seeking aid from their fellow-creatures lessening their dependence on ,him4 ',on the evening above mentioned1 ,mahumud went to the cottage of ,fatima1 and said1 ,daughter1 ,i am come to open my fast with thee4--,in the name of the most merciful ,god1 be it so1 was the reply of ,fatima2 yet secretly she sorrowed1 that the poverty of her house must now be exposed to her beloved father4 ',fatima spread the dustha-khawn#bj 7a large square of calico7 on the floor of the room near her father1 placed empty plates before him1 then retired to her station for prayers2 spreading her mat in the direction of ,kaabah1 she prostrated herself to the earth before ,god in the humblest attitude1 imploring ,his merciful aid1 in this her moment of trial4 ,fatima's fervent prayer was scarcely finished1 when a savoury smell of food attracted her attention2 raising her head from the earth1 her anxious eye was greeted with the view of a large bowl or basin filled with sulleed#ba 7the ,arabian food of that period74 ,fatima again bowed down her head1 and poured out in humble strains that gratitude to ,god with which her heart overflowed4 ,then rising from her devotions1 she took up the savoury food and hurried with it to her father's presence1 and summoned her husband and the children to partake of this joyous meal1 without even hinting her thoughts that it was the gift of ,heaven4 ',ali had been some time seated at the meal1 when he1 knowing they had no means of procuring it1 looked steadily on ,fatima1 and inquired where she had secreted this delicious food2 at the same time recurring to the two days' fast they had endured4 ,rebuke her not1 my son1 said ,mahumud2 ,fatima is the favoured of ,heaven1 as was ,myriam#bb 7,mary71 the mother of ,esaee#bc 7,jesus71 who1 living in her uncle ,zechareah's#bd 7,zachariah's7 house1 was provided by ,god with the choicest of fruits4 ,zechareah was poor1 and oft he hungered for a meal2 but when he entered ,myriam's apartment1 a fresh supply of rare fruits was wont to greet his eye4 ,zechareah asked1 ,whence had ye these precious gifts8 ,myriam answered1 ,an angel from ,god places the fruit before me2 eat1 my uncle1 and be satisfied4' ,the writer thus leaves the story of the miraculous food to ,fatima's prayer1 and goes on as follows3-- ',at another season of the fast1 this family of charity endured a severe trial1 which was miraculously and graciously rewarded4 ,fatima had a female slave1 who shared with her equally the comforts and the toils of life4 ',the food allotted to every member of ,ali's family was two small barley cakes for each day2 none had more or less throughout the family4 ,the labour of domestic affairs was shared by ,fatima with her female slave1 and each took their day for grinding the barley at the chuckee1#be with which the cakes were made4 ',on the--day of ,rumzaun1 the corn was ground as usual1 the cakes made1 and the moment for opening the fast anxiously anticipated1 by this abstemious family4 ,the evening arrived1 and when the family had fulfilled their prayer-duty1 the party assembled round the homely dustha-khawn with thankful hearts1 and countenances beaming with perfect content4 ,all had their allotted portions1 but none had yet tasted of their cakes1 when the voice of distress caught their ears4 ,give me1 oh1 give me1 for the love of ,god6 something to relieve my hunger and save my famishing family from perishing4 ,fatima caught up her barley cakes1 and ran out to the supplicant1 followed by her husband1 the two children1 and the slave4 ,the cakes were given to the distressed creature1 and as they comprised their whole stock1 no further supply awaited their returning steps1 nor even a substitute within the bare walls of their cottage2 a few grains of salt had been left from cooking the barley cakes1 and each took a little of the small quantity1 to give a relish to the water they now partook of freely2 and then retired to sleep away the remembrance of hunger4 ',the next day found them all in health1 and with hearts at peace2 the day was passed in useful occupation1 and when evening drew nigh1 the same humble fare was ready for the fasting family1 whose appetites were doubly keen by the lengthened abstinence4 ,again they meet to partake in gratitude the great gift of ,divine goodness1 wholesome sustenance2 when1 lo6 the sound of sorrowing distress1 petitioning in the holy name adored by these pious souls1--,for the ,love of ,god6--arrested their attention4 ,an appeal so urgently made carried with it a command to their devout hearts1 and the meal so long delayed to their own necessities was again surrendered to the beggar's prayers4 ',this family of charity had returned to their empty hut1 and were seated in pious conversation to beguile their sufferings2 not a murmuring word or sigh escaped their sanctified mouths4 ,as the evening advanced thus occupied1 a pleasing joy seemed to fill the heart of ,fatima1 who secretly had sorrowed for her good dear children's privations2 presently a bright and powerful light filled the room1 an angel stood before them2 his appearance gave them no alarm2--they beheld his presence with humility4 ,thy good deeds1 said the angel 7,gabriel71 are acceptable to ,god1 the ,all ,merciful6 by whose command ,i come to satisfy the demands of mortal nature2 this fruit 7dates7 is the gift of ,him you serve2 eat and be at peace4 ,the meal was ample which the angel brought to this virtuous family1 and having placed it before them1 he vanished from their sight4' ,the ,chuckee1 before mentioned1 is two flat circular stones 7resembling grindstones in ,england71 the upper stone has a peg or handle fixed in it1 near the edge1 with which it is forced round1 by the person grinding1 who is seated on the floor2 the corn is thrown in through a circular hole on the upper stone1 and the flour works out at the edges between the two stones4 ,this is the only method of grinding corn for the immense population throughout ,oude1 and most other parts of ,hindoostaun even to the present day4 ,the late ,king of ,oude1 ,ghauzieood deen ,hyder1 was at one time much pressed by some ,english friends of his1 to introduce water-mills1 for the purpose of grinding corn2 he often spoke of the proposed plan to the ,meer1 and declared his sole motive for declining the improvement was the consideration he had for the poor women1 who by this employment made an excellent living in every town and village1 and who must1 by the introduction of mills1 be distressed for the means of support4 ',my poor women'1 he would often say1 'shall never have cause to reproach me1 for depriving them of the use and benefit of their chuckee4' ,i have before said it is not my intention to offer opinions on the character of the ,mussulmaun people1 my business being merely to relate such things as ,i have heard and seen amongst them4 ,the several translations and anecdotes ,i take the opportunity of placing in these letters1 are from authorities the ,mussulmauns style1 hudeeth 7authentic71--that are not1 cannot1 be doubted1 as they have been handed down either by ,mahumud or by the ,emaums1 whose words are equally to be relied on4 ,when any passages in their sacred writings are commented on by different authors1 they give their authority for the opinion offered1 as ,emaum ,such-a-one explains it thus4 ,you understand1 therefore1 that the ,mussulmauns believe these miracles to have occurred to the members of their ,prophet's family as firmly as we believe in the truth of our ,holy ,scripture4 #a ,kahani4 #b ,thandi4 #c ,see p4 #ac4 #d ,rozadar1 'one who keeps fast' 7roza74 #e ,spinacea oleracea1 or ,basella alba4 #f ,dhall dal is a sort of pea1 sometimes cooked in a savoury way with garlic1 salt1 ghee1 pepper and herbs4 ,it is about the consistence of thick pea-soup--but without meat4 ,author4 #g ,but it is directed that infirm people1 unable to fast1 should feed a poor person when the fast is over4 ,women in child and those suckling children are advised to fast at some other more convenient season4 #h ',idu'l-fitr1 'the ,festival of the ,breaking of the ,fast'4 #i ,dahi4 #aj ,the ,ajwah date is never sold in ,arabia1 because the ,prophet advised that whosoever break the fast every day with1 six or seven of those fruits need fear neither poison nor magic4--,burton1 ,pilgrimage1 i4 #dja f4 #aa ,known as siwayan1 which ,musalman servants present on this day to their ,european masters in ,india4 #ab ,nazr1 nazar4 #ac ,a lumbering1 keelless barge1 formerly much used by ,europeans travelling on the ,ganges and its tributaries3 bajra meaning 'heavy'4 #ad ,khil'at4 #ae ,domni1 a woman of the ,dom or singer class4 #af ,sitara1 'three-stringed'1 but often possessing four or more strings of steel and brass wire1 played with a steel wire frame4 #ag ,saranyi4 #ah ,dhol3 'dhome' is a mistake4 #ai ,hadis1 the sayings of the ,prophet1 not of an uninspired divine or teacher4 #bj ,dastarkhwan1 a modification of the ,arab leathern table-spread 7sufra74 #ba ,tharid1 bread moistened with broth and mixed with scraps of meat4 #bb ,maryam4 #bc ',isa'l-,masih4 #bd ,zakariya 7,koran1 iii4 #cb1 vi4 #he1 xix4 #a-ab1 xxi4 #hi74 #be ,chakki4 ,,letter ,,ix ,the ,hadje 7,pilgrimage to ,mecca74--,commanded to be performed by ,mahumud4--,eagerness of both sexes to visit the ,prophet's tomb4--,qualifications requisite for the undertaking4--,different routes from ,india to ,mecca4--,duties of the pilgrims at the ,holy ,house4--,mecca and its environs4--,place of ,abraham4--,the ,bedouins4--,anecdote of a devotee and two pilgrims4--,a ,bedouin ,arab1 and the travellers to ,mecca4--,the ,kaabah 7,holy ,house74--,superstitious regard to a chain suspended there4--,account of the gold water-spout4--,tax levied on pilgrims visiting the tomb of ,mahumud by the ,sheruff of ,mecca4--,sacred visit to the tombs of ,ali1 ,hasan1 and ,hosein4--,the importance attached to this duty4--,travellers annoyed by the ,arabs4--,an instance recorded4--,the ,nudghiff ,usheruff4--,anecdotes of ,syaad ,harshim4 ',the ,pilgrimage to ,mecca' is commanded by ,mahumud to his followers at least once during their lifetime1 provided the obstacles are not insurmountable4 ,indulgences are made for the sick1 or individual poverty4 ,all who have the means at command1 whatever may be their distance from the place1 are expected to perform the ,hadje themselves if possible2 or1 if prevented by any circumstances they cannot control1 they are required to pay the expenses of other persons willing to be their proxies4 ,whatever information ,i have acquired on the subject of this pilgrimage has been gleaned from frequent conversations with ,meer ,hadjee ,shaah1 who1 as ,i have before remarked1 performed the ,hadje from ,hindoostaun to ,mecca1 at three different periods of his eventful life4 ,if the fatigues1 privations1 and difficulties of the pilgrimage to ,mecca be considered1 the distance from ,hindoostaun must indeed render the ,hadje a formidable undertaking2 yet1 the piously disposed of both sexes yearn for the opportunity of fulfilling the injunctions of their ,lawgiver1 and at the same time1 gratifying their laudable feelings of sympathy and curiosity--their sympathy1 as regards the religious veneration for the place and its purposes2 their curiosity1 to witness with their own eyes those places rendered sacred by the words of the ,khoraun in one instance1 and also for the deposits contained in the several tombs of prophets1 whom they have been taught to reverence and respect as the servants of ,god4 ,every year may be witnessed in ,india the ,mussulmauns of both sexes forming themselves into ,kauflaahs#a 7parties of pilgrims7 to pursue their march on this joyous expedition1 believing1 as they do1 that they are fulfilling a sacred duty4 ,the number of women is comparatively few1 and those chiefly from the middling and lower classes of the people1 whose expenses are generally paid by the rich females4 ,the great obstacle to the higher classes performing the pilgrimage themselves is1 that the person must at times be necessarily exposed to the view of the males4 ,the lower orders are less scrupulous in this respect1 who1 whilst on the pilgrimage1 wear a hooded cloak#b of white calico1 by which the person is tolerably well secreted1 so that the aged and youthful have but one appearance2 the better sort of people1 however1 cannot reconcile themselves to go abroad1 unless they could be permitted to have their covered conveyances1 which in this case is impossible4 ,the qualifications necessary for all to possess1 ere they can be deemed fit subjects for the ,hadje1 are1 as ,i learn1 the following3 ',they must be true ,mussulmauns in their faith2 that is1 believe in one only true ,god1 and that ,mahumud is ,his ,prophet4 ',they must strictly obey the duties commanded by ,mahumud2 that is1 prayer five times daily1 the fast of ,rumzaun1 c4 ',they must be free from the world2 that is1 all their debts must be paid1 and their family so well provided for1 according to their station1 that no one dependent on them may be in want of the necessaries of life during the absence of the pilgrim from his home and country4 ',they must abstain from all fermented or intoxicating liquors1 and also from all things forbidden to be eaten by the law 7which is strictly on the ,mosaic principle74 ',they must freely forgive their enemies2 and if they have given any one cause of offence1 they must humble themselves1 and seek to be forgiven4 ',they must repent of every evil they have committed1 either in thought1 word1 or deed1 against ,god or their neighbour4' ,thus prepared1 the pious ,mussulmaun sets out on his supposed duty1 with faith in its efficacy1 and reliance on the goodness of ,divine ,providence to prosper him in the arduous undertaking4 ,many ,kauflaahs from the ,upper ,provinces of ,india1 travel overland to ,bombay2 others make ,calcutta their place of embarkation1 in the ,arab ships1 which visit those ports annually with returning pilgrims from ,arabia1 cargoes of coffee1 ,arabian fruits1 and drugs4 ,some few enterprising people make the whole pilgrimage by land2 this is1 however1 attended with so many and severe difficulties1 that but few of the present day have courage to attempt it4 ,in those cases their road would be from ,delhie to ,cashmire1 through ,buckaria1#c making a wide circuit to get into ,persia4 ,this is the most tedious route1 but possesses the advantages of more inhabited places on the line of march1 and therefore provisions are the more readily procured4 ,there is one route from the ,lahore ,province1--the ,english territory here is bounded by the river ,suttledge1 which the traveller crosses into the ,sikh country1--through ,afghastaan and ,persia4 ,i have not heard of the ,kauflaahs making this their road of late2 there seems to be always a disposition to fear the ,sikhs1#d who are become a powerful nation under ,runjeet ,singh2 but ,i am not aware what ground the pilgrims have for their distrust1 except that they can scarcely expect the same courtesy from these people as from the ,mussulmauns1 who would naturally aid and assist the pilgrims1 and respect the persons thus labouring to accomplish the command of their ,prophet4 ,whatever may be the chosen route1 the pilgrims must make up their minds to many trials necessarily incident to the undertaking2 and to the habits of the ,mussulmauns of ,india1 ,i cannot suppose any fatigue or trial greater than the voyage by sea1 in an ,arab vessel4 ,it is well for those persons whose hearts have undergone that thorough change1 which by the law fits them for the ,hadje2 with such men1 earthly calamities1 privations1 or any other mere mortal annoyances1 are met with pious fortitude1 having consolations within which strengthen the outward man3 in all their trials they will say1 ',it is in the road of ,god1 by ,him cometh our reward'4 ,the duty of the pilgrims1 on their arrival at the ,holy ,place1 is to worship ,god1 and visit the tombs of the ,prophets4 ,there are forms and regulations to be observed in the manner of worship2 certain circuits to be made round the ,kaabah2 saluting with the lips the sacred stone therein deposited2 and calling to remembrance the past wonders of ,god1 with reverence and piety of heart4 ,i have often heard ,meer ,hadjee ,shaah speak of the comfort a humble-minded pilgrim enjoys at the time he is making his visit to the ,holy ,house2 he says1 ',there the heart of the faithful servant of ,god is enlightened and comforted2 but the wicked finds no rest near ,kaabah'4 ,the pilgrims visit the tombs of every prophet of their faith within their reach2 as the mausoleum of ,hasan and ,hosein1 the ,nudghiff ,usheruff of ,ali1 and1 if it be possible1 ,jerusalem also4 ,at ,dimishk 7,damascus7 they pay respect to the burying-place of ,yieyah#e 7,st4 ,john71 over whose earthly remains is erected1 they say1 the ,jumna ,musjud#f 7mosque71 to which the faithful resort on ,fridays 7their ,sabbath7 to prayer4 ,within the confines of the ,holy ,house1 life is held so sacred that not the meanest living thing is allowed to be destroyed2 and if even by accident the smallest insect is killed1 the person who has caused the death is obliged to offer in atonement1 at the appointed place for sacrificing to ,god1 sheep or goats according to his means4#g ,according to the description of ,meer ,hadjee ,shaah the city of ,mecca is situated in the midst of a partially barren country2 but at the spot called ,taaif1#h--only one day's journey from ,mecca1--the soil is particularly fertile1 producing all kinds of fruit and vegetables in great abundance1 and the air remarkably pure and healthy4 ,the word ,taaif implies in the ,arabic 'the circuits completed'4 ,it is recorded 'that the angel ,gabriel brought this productive soil1 by ,god's command1 and placed it at a convenient distance from ,mecca1 in order that the pilgrims and sojourners at the ,holy ,house might be benefited by the produce of the earth1 without having them sufficiently near to call off their attention from the solemn duty of worshipping their ,god1 which they are expressly called upon to perform at ,mecca'4 ,my informant tells me that there is a stone at ,mecca known by the appellation of ',ibraahim ,mukhaun' 7,place of ,abraham73#i on this is seen the mark of a human foot1 and believed by pilgrims1 on good authority1 to be the very stone on which ,abraham rested his foot when making occasional visits to his son ,ishmael3 at the performance of this duty he never dismounted from his camel1 in compliance with his sacred promise made to ,sarah the mother of ,isaac4 ,the pilgrimage to ,mecca is most securely performed by those persons who travel in a humble way2 riches are sure to attract the cupidity of the ,bedouins4 ,a poor pilgrim they respect1 and with him they will share their last meal or coin4 ,the ,bedouin ,arab delights in hospitably entertaining men of his own faith1 provided they are really distressed2 but the consequence of deception would be a severe visitation on the delinquent4 ,the two following stories ,i have received from ,meer ,hadjee ,shaah1 descriptive of some of the incidents that occur to pilgrims1 and therefore may be acceptable here4 ',a good ,mussulmaun of ,hindoostaun resolved on undertaking the ,hadje1 being under the strong impression of a warning dream that his earthly career would speedily terminate4 ,he travelled on foot1 with one companion only1 who was a faithfully-attached friend2 they had no worldly wealth1 and journeyed on their way as mendicants1 trusting for each day's food to the bountiful care of ,divine ,providence3 nor was their trust in vain1 since the hearts of all who saw these pious travellers were moved by the power of ,god to yield them present relief4 ',on a certain day these pilgrims had journeyed from the dawn until eve without a meal1 or meeting any one to assist them1 when they were at last encountered by a religious devotee of another nation1 with whom they conversed for some time4 ,their new acquaintance having found they were indeed poor1 not even possessed of a single coin to purchase corn or food of any kind1 expressed his hearty sympathy1 and desired to be of service to the pilgrims2 he therefore disclosed to them that he was in possession of a secret for the transmutation of metals1#aj and offered some of his prepared powder to the elder ,hadjee1 by which he would have persuaded him want should never again intrude2 adding1 ,you will with this be independent of all future care about subsistence on your pilgrimage4 ',the pious ,hadjee1 however1 was of a different mind from the devotee1 and politely rejected the offer of the powder by which he was to acquire riches1 declaring that the possession of such an article would rob him of the best treasure he enjoyed1 namely1 the most perfect reliance on ,him1 by whom the birds of the air are fed from day to day without labour or care1 and who had hitherto fed him both in the city and in the desert2 and that in this trust he had comforts and consolations which the whole world could not grant him3 ,my ,god1 in whom ,i trust1 will never desert me whilst ,i rely on ,him alone for succour and support4' ,my excellent friend says1 such pilgrims as the one described may pass through the haunts of the ,bedouins without fear or sorrow1 and they are always respected4 ,the next anecdote ,i am about to relate will develop more particularly the ,arab's natural disposition1 and how necessary it is for men really to be that they would seem1 when placed by circumstances within their reach4 ,some of the parties were known to my venerable relative4 ',six ,mussulmauns from ,india were travelling on foot in ,arabia2 they assumed the title of pilgrim mendicants4 ,on a certain day they drew nigh to the tent of a ,bedouin ,arab1 who went out to meet them1 and entering into conversation1 soon discovered by their talk that they were poor pilgrims from ,india1 who depended on casual bounties from men of their faith for their daily meal4 ,the ,bedouin1 though a robber1 had respect for the commands of his religion2 and with that respect he boasted a due share of hospitable feeling towards all who were of his own faith2 he accordingly told them they were welcome to his home1 and the best meal he could provide for them1 which offers they very gladly accepted1 and followed him to the tent4 ',the ,arab desired his wife to take water to his guests and wash their feet after the fatigue of their day's march1 and told her in secret to divert their attention whilst he went out in search of plunder1 that the hospitality of an ,arab might be shown to the strangers4 ,then mounting his fleet-camel1 he was quickly out of sight4 ,many a weary circuit the ,arab made1 his ill stars prevailed2 not a ,kauflaah nor a traveller could he meet1 whence a supply might be extracted1 to be the means of providing for his guests2 his home was penniless1 and with the ,bedouins1 none give credit4 ,his bad success dispirited him1 and he returned to the back of his tent1 to consult what was best to be done in this emergency4 ,the only thing he possessed in the world fit for food was the animal on which he rode1 from day to day1 to levy contributions upon the passing traveller4 ',his only immediate resource was to kill his favourite camel4 ,his honour was at stake2 the sacrifice would be great2 he was attached to the beast2 the loss would be irreparable1 he thought3--yet every weighty argument on one side to preserve the camel's life1 was as quickly overturned in the reflection of his ,arabian honour2--his visitors must be fed1 and this was the only way he could contrive the meal4 ,with trembling hands and half-averted eyes1 the camel's blood was shed2 with one plunge his favourite ceased to breathe4 ,for some minutes1 the ,arab could not look on his poor faithful servant2 but pride drove pity from her haunt1 and the animal was quickly skinned and dressed in savoury dishes1 with his wife's assistance4 ,at length1 the food prepared1 the ,arab and his wife placed the most choice portions before their guests1 and whilst they dined attended them with respectful assiduity2 selecting for each the most delicate pieces1 to induce the travellers to eat1 and evince the cordial welcome tendered by the host4#aa ',the travellers having dined2 the ,arab and his wife took their turn at the feast with appetites most keen1--forgetful even1 for the time1 whence the savoury dishes were procured2 and if an intruding thought of his favourite camel shot across the mind of the ,arab1 it was quickly chased in the reflection that his prided honour was secured by the sacrifice1 and that reflection was to him a sufficient compensation4 ',the pilgrims1 refreshed by food1 were not inclined to depart1 and as they were urged to stay by their friendly host1 they slept comfortably in the ,arab's tent1 on coarse mats1 the only bed known to the wandering ,bedouins4 ,the morning found them preparing to pursue their march2 but the ,arab pressed their continuance another day1 to share with him in the abundance his camel afforded for the whole of the party4 ,the travellers were not unwilling to delay their departure1 for they had journeyed many days without much ease1 and with very little food2 their host's conversation also was amusing1 and this second day of hospitality by the ,arab was an addition to the comfort and convenience of the weary pilgrims4 ',the following morning1 as was fixed1 the travellers rose to take leave of their benevolent host and his attentive wife2 each as he embraced the ,arab1 had some grateful word to add1 for the good they had received at his hands4 ,the last of the pilgrims1 having embraced the ,arab1 was walking from the tent1 when the dog belonging to the host seized the man by his garment and held him fast4 ,what is this8 inquired the ,arab1 surely you must have deceived me2 my dog is wise as he is trusty1--he never yet lied to his master4 ,this labaadhar of yours he has taken a fancy to it seems2 but you shall have my coat of better-looking stuff for your old chintz garment4 ,we will exchange labaadhars1#ab my friend1 said the ,arab1 throwing his own towards the hesitating traveller4 ,his fellow-pilgrims1 hearing altercation1 advanced1 and with surprise listened to the parley going on between the host and guest4--,i have a veneration for my chintz1 old as it is1 said the pilgrim2 it has been my companion for many years1 brother2 indeed ,i cannot part with it4 ,the dog held fast the garment1 and the ,arab1 finding persuasion was but loss of words1 cast a frown of deep meaning on the travellers1 and addressed them3--,ye came to me beggars1 hungry and fatigued2 ,i believed ye were poor1 and ,i sheltered ye these two days1 and fed ye with my best2 nay1 more1 ,i even killed my useful camel1 that your hunger might be appeased4 ,had ,i known there was money with any of ye1 my poor beast's life might yet have been spared2 but it is too late to repent the sacrifice ,i made to serve you1 ,then1 looking steadfastly at the chintz-robed traveller1 he added1 in a tone of sharp authority1 ,come1 change garments6--here1 no one disputes my commands6 ',the trembling pilgrim reluctantly obeyed4 ,the ,arab took up the garment and proceeded with it to where the fire was kindled4 ,now we shall see what my trusty dog discovered in your tattered chintz1 said the ,arab1 as he threw it on the fire4 ,all the pilgrims hovered round the flames to watch what would result from the consuming garment1 with intense anxiety4 ,the ,arab drew from the embers one hundred gold mohurs1 to the surprise and wonder of all the travellers1 save him who owned the chintz garment2 he had kept his treasures so secretly1 that even in their greatest distress he allowed his brother pilgrims to suffer1 with himself1 want and privations which1 owing to his lust for gold1 he had no heart to relieve4 ',the ,arab selected from the prize he had obtained1 by the exchange of garments1 ten gold mohurs1 and presented them to the owner with a sharp rebuke for his duplicity1 alluding to the meanness he had been guilty of in seeking and accepting a meal from a ,bedouin1 whilst he possessed so much wealth about his person2 then adding1--,there is nothing hidden from ,god2 ,i killed my sole treasure to give food to the poor hungry travellers2 my deed of charity is rewarded2 deceit in you is punished by the loss of that wealth you deserved not to possess4--,depart1 and be thankful that your life is spared2 there are some of my tribe who would not have permitted you to go so easily3 you have enough spared to you for your journey2 in future1 avoid base deceptions4' ,of the ,kaabah 7,holy ,house7 many wonderful things are recorded in the several commentaries on the ,khoraun1 and other ancient authorities1 which it would fill my letter to detail4 ,i will1 however1 make mention of the mystic chain as a sample of the many superstitious habits of that age4 ,it is said1 ',a chain was suspended from the roof of ,kaabah1 whither the people assembled to settle 7by the touch7 disputed rights in any case of doubt between contending parties4' ,many curious things are related as having been decided by this mystic chain1#ac which it should seem1 by their description1 could only be reached by the just person in the cause to be decided1 since1 however long the arm of the faulty person1 he could never reach the chain2 and however short the person's arm who was in the right1 he always touched the chain without difficulty4 ,i will here relate one of the anecdotes on this subject4 ',two pilgrims travelled together in ,arabia2 on the way one robbed the other of his gold coins1 and secreted them carefully in the hollow of his cane or staff4 ,his companion missing his cash1 accused him of the theft1 and when disputes had risen high between them1 they agreed to visit the mystic chain to settle their difference4 ,arriving at ,kaabah1 their intentions being disclosed to the keepers of the place1 the thief claimed the privilege1 being the accused1 of first reaching to touch the chain2 he then gave the staff in which he had deposited the money into his fellow-pilgrim's hands1 saying1 ,keep this1 whilst ,i go to prove my innocence4 ,he next advanced and made the usual prayer1 adding to which1 ,lord1 whatever ,i have done amiss ,i strive to remedy2 ,i repent1 and ,i restore2 then raising his arm1 he touched the chain without difficulty4 ,the spectators were much surprised1 because all believed he was actually the thief4 ,the man who lost his gold1 freely forgave his fellow-traveller1 and expressed sorrow that he had accused him wrongfully2 yet he wished to prove that he was not guilty of falsehood--having really lost his gold1--and declared he also would approach the chain to clear himself from such a suspicion4 ,here1 said he to the criminal1 take back your staff2 and he advanced within the ,kaabah1 making the required prayer1 and adding1 ,now my ,creator will grant me mercy and favour1 for ,he knoweth my gold was stolen1 and ,i have not spoken falsely in that1 yet ,i know not who is the thief4 ,he raised his hand and grasped the chain1 at which the people were much amazed4' ,it is presumed1 by writers of a later period1 that this circumstance threw the mystic properties of the chain out of favour2 for it was soon after removed secretly1 these writers add1 and its disappearance made the subject of much conjecture2 no one could ever ascertain by whom it was taken1 but the general belief is1 that it was conveyed away by supernatural agency4 ,another marvellous story is recorded of the ,kaabah1 as follows3 ',a poor pilgrim1 nearly famishing with hunger1 while encircling the ,holy ,house1 on looking up towards the building observed the water-spout of gold#ad hanging over his head4 ,he prayed that his wants might be relieved1 adding1 ,to ,thee1 ,o ,god1 nothing is difficult4 ,at thy command1 that spout of gold may descend to my relief2 holding the skirt of his garment to receive it1 in answer to his faithful address4 ,the spout had been firmly fixed for ages1 yet it fell as the pilgrim finished his prayer4 ,he lost no time in walking away with his valuable gift1 and offered it to a merchant for sale1 who immediately recognizing the gold spout of ,kaabah1 accused the pilgrim of sacrilege1 and without delay handed him over to the ,sheruff#ae of ,mecca1 to answer for his crime4 ,he declared his innocence to the ,sheruff1 and told him how he became possessed of the treasure4 ,the ,sheruff had some difficulty in believing his confession1 yet perceiving he had not the appearance of a common thief1 he told him1 if what he had declared was true1 the goodness of ,god would again be extended towards him on the trial he proposed to institute4 ,the spout was restored to its original position on the ,kaabah1 and made secure4 ,this done1 the pilgrim was required to repeat his faithful address to ,god1 in the presence of the assembled multitude2 when1 to their astonishment1 it again descended at the instant his prayer was finished4 ,taking up the spout without hesitation1 he was walking away with it very quietly1 when the people flocked round him1 believing him to be some sainted person1 and earnestly requested him to bestow on them small portions of his raiment as relics of his holy person4 ,the ,sheruff then clothed him in rich garments1 and in lieu of the gold spout--which none could now dispute his right to1--the same weight of gold in the current coin of ,arabia was given to him1 thus raising him from beggary to affluence4' ,i have often heard ,meer ,hadjee ,shaah speak of this gold spout which adorns the ,kaabah1 being held in great veneration by the pilgrims who make the ,hadje to that place4 ,all ,mussulmauns performing the pilgrimage pay a kind of tax to the ,sheruff of ,mecca4 ,the present possessors of power in ,mecca are of the ,soonie sect4 ,the admission money1 in consequence1 falls heavy on the ,sheahs1 from whom they exact heavy sums1 out of jealousy and prejudice4 ,this renders it difficult for the poor ,sheah pilgrim to gain admittance1 and it is even suspected that in many cases they are induced to falsify themselves1 when it is demanded of them what sect they belong to1 rather than be denied entrance after their severe trial to reach the confines of ,mecca4 ,the tax levied on the ,soonies is said to be trifling in proportion to that of the ,sheahs4 ,amongst the different places visited by each ,hadjee1--after the circuit is made1--a zeearut to the tomb of ,ali at ,nudghiff ,usheruff1 and the far-famed ,kraabaallah of ,hasan and ,hosein are esteemed indispensable engagements1 if it be possible2 there is not1 however1 any command to this effect in the ,mussulmaun law1 but the ,sheahs1 zealous for their leaders1 are willing to think they do honour to their memory1 by visiting those tombs which contain the mortal remains of their respected ,emaums4 ,travelling through this part of ,arabia1 ,meer ,hadjee ,shaah says1 is attended with much inconvenience and fatigue2 but he failed not at each pilgrimage he made1 to pay a visit to the mausoleums of his forefathers4 ,he tells me that ,kraabaallah was for a long time almost an interdicted visit1 through the power of the ,soonies1 who were so jealous of the respect paid to the ,emaums1 that the ,turks 7who are ,soonies7 raised the price of admission within the gates to one hundred gold pieces4 ,at that time very few people could gratify their yearnings beyond the outside view of the mausoleum2 and even now that the entrance-money is much reduced the sums so collected yield a handsome revenue to the ,turks4 ,i will here introduce an anecdote which proves the value certain individuals set on the zeearut 7sacred visit7 to ,kraabaallah1 which ,i have received from my revered pilgrim-friend and relative4 ',amongst the applicants for admission at the gates of ,kraabaallah was an aged woman clothed in ragged garments4 ,the gate-keeper1 judging from her appearance1 that she was destitute of money1 scoffed at her presumption2 she1 however1 produced the price of admission with much confidence of manner1 and demanded entrance without further delay4 ,the keepers now suspected the old woman to be a thief1 and commenced interrogating her how she became possessed of so large a sum4 ,the poor old woman answered them1 ,i have laboured hard for thirty years at my spinning-wheel1 and have debarred myself during those years of all superfluities1 contenting myself with a bare subsistence2 ,i have done this that the dearest wish of my heart might once in my lifetime be gratified1 to visit and weep over the tomb of my ,emaums4 ,here1 take the fruits of my labour1 and let me have my reward2 every moment delayed is agony to me4' ,in journeying through ,arabia1 pilgrims are much annoyed with the intrusion they so frequently meet with from the idle ,arabs1 who force their way into every stranger's place of sojourn without ceremony1 to strain the nerves of charity from 'brethren of the faith'4 ,there is a maxim well known amongst ,mussulmauns1--the words of ,mahumud1--',with the faithful1 all are brothers'2 and this is the pass-word with those idle men who pretend to have too much pride to beg1 and are yet too indolent to labour for their support4 ,a ,mussulmaun1--however great his rank1--is seated with his friends and attendants2 an ,arab1 who lives by this method1 stalks into the tent or apartment1 salutes the master with1 ',salaam-oon-ali ,koom6' 7health or peace be with you67 and unbidden takes his seat on the nearest vacant spot to the head person of the assembly4 ,after the first surprise excited by the stranger's intrusion1 he looks at the master and says1 ',i claim the privilege of a brother'2 by which it is to be understood the ,arab requires money from the richer man of his faith4 ,a small sum is tendered1 he receives it without indicating any sense of obligation1 rises from his seat1 and moves off with no other than the familiar salute which marked his entrance1 ',salaam-oon-ali ,koom6'#af ,a rich ,eunuch1 of ,lucknow1 accompanied ,meer ,hadjee ,shaah on one of his pilgrimages1 with a large ,kauflaah4 ,upon one occasion1 when the whole party were seated in friendly conclave1 some of these idle ,arabs entered in the way described2 the ,eunuch was unacquainted with the language1 or the manners of ,arabia1 and expressed his dislike to their freedom in warm language1 and evident anger in his countenance2 many had claimed the tribute of brotherhood1 when the ,eunuch1 who was accustomed in his own country to receive respect and deference from inferiors1 lost all patience with the uncourtly intrusion of the ,arabs1 and evinced his wrath to the proud ,arab then present1 who understood by his violent manners1 if not by his language1 that he was offended with him4 ,the good sense and kindly manner of ,meer ,hadjee ,shaah restored tranquillity in the assembly2 he gave money to the man1 and apologized for his friend's ignorance of the customs of ,arabia3 thus preventing the enraged ,arab from fulfilling his threat of forcing the ,eunuch to appear before the ,sheruff of ,mecca4 ,nudghiff ,usheruff1 the burying-place of ,ali1 is the resort of many pious men of the ,mussulmaun persuasion1 as well as the shrine to be visited by 'the faithful' of the ,sheah sect4 ,amongst the many singular stories ,i have heard of the devout men of that religion1 ,i select one from the number relating to a man whose abode was--through choice--near the shrine of their beloved ,emaum ,ali4 ,i shall give it in exactly the style ,i have received it1 through my husband's translation1 from an old work in the ,persian language4 ',in the reign of ,nadir ,shaah1#ag a devout man of the faith took up his abode in the vicinity of ,nudghiff ,usheruff in ,arabia4 ,he was a ,syaad1 named ,harshim2#ah a man of great learning1 whose heart was set on seeking with love the most merciful ,god1 whom he served faithfully4 ,syaad ,harshim1 conscious that the riches and honours of this world are inadequate to procure eternal happiness1 and feeling convinced that the more humble a man's mode of living is1 the greater are the prospects of escaping temptations in this life of probation1 resolved on labouring for his daily bread1 and relinquished with his paternal home1 the abundance and riches which his ancient house had long boasted4 ',syaad ,harshim selected ,nudghiff ,usheruff for his sojourn1 and the business of a woodman for a calling4 ,the piety of his life1 and the goodness of his heart1 drew upon him the respect of the inhabitants of the city4 ,it was his practice to spend every day in the jungle 7wilderness7 cutting fire-wood1 of which he gave a light burthen to his ass2 and returning towards evening to the populated city1 he found ready customers for the load which his day's labour produced4 ,his honesty and love of truth were proverbial3 he asked the price for his wood which he intended to take2 if more was offered1 it was rejected1--if less1 he would not accept it4 ',one evening1 a man of superior address to his usual customers1 but poorly clad1 met him at the entrance of the street1 and bargained for the load of wood4 ,syaad ,harshim was penetrating1 and could not help expressing his surprise at the circumstance of one1 evidently moving in a higher sphere1 being there to purchase wood4 ,i see1 said the ,syaad to the purchaser1 that your station is superior to your circumstances6--,how is this8--,my story1 replied the stranger1 is not1 ,i fear1 uncommon in this age of the world4 ,i will relate it briefly3--,i was once a rich man1 and my mind was set on making the pilgrimage4 ,aware that valuables and money would be an incumbrance to me on my journey1 ,i applied to the ,kauzy of this city to take charge of all my worldly riches during my absence1 to which he readily consented1 and having packed my jewels1 money1 and valuables in a strong chest with a good lock1 ,i gave it into his charge and departed4 ',my pilgrimage accomplished1 and tired of a wandering life1 ,i returned home after a few years' absence1 waited on the ,kauzy1 and applied for the treasure ,i had deposited in his care2 he denied all knowledge of me or my valuables1 pretended not to understand me1 called me an impostor1 and eventually drove me from his house with violence4 ,i again tried the ,kauzy by expostulation1 and sent my friends to him1 but all without benefit2 for here ,i am as you see me1 ,syaad ,harshim1 reduced to penury by the ,kauzy's injustice4 ,the world esteems him a person of great character1 and condemns me as the unjust one4 ,well6 ,i can say no more2 ,i know that ,god is merciful1 ,i put my trust in ,him6 ,ameen1 responded the ,syaad1 do you so1 and it will yet be well with you4 ',the stranger lingered with the sympathizing ,woodman1 and after some time had elapsed he asked him if he would interest himself with the ,kauzy to effect a restitution of his rights1 adding1 ,all are willing to give you1 ,o ,syaad1 great credit for superior virtues4 ,harshim replied he had no merit to call for his fellow-mortals' good opinion1 but as he felt interested in the affair he would certainly visit the unjust man1 and requested the stranger to meet him at the ,kauzy's door on the following morning4 ',arrived at the ,kauzy's residence1 ,harshim was received with evident pleasure1 for though but a woodman1 he yet was known to be a person of superior rank1 and a man universally respected for his great piety4 ,after the common salutations1 the ,syaad stated the object of his visit1 assuring the ,kauzy he was actuated purely by good feelings towards him in the part he had undertaken2--being desirous only of preserving his soul from the evil that attended the unjust men of this world1 who die without repentance and restitution to those whom they have injured4 ,then calling the stranger forward1 he said with firmness of voice and manner1 ,behold this man6 he left money and jewels in your charge whilst he went on his duty to the pilgrimage2 he comes now to demand his property1 give back his chest of treasures without delay1 honestly and justly1 as you hope for mercy in a future state6 ',the ,kauzy answered1 ,i have it not1 ,syaad ,harshim1 you may believe me2 this fellow wickedly raises the falsehood to injure me1 and it is as much to his own dishonour as to my discredit4 ,i beg1 therefore1 you will neither give credit to his base assertions1 nor think so meanly of me2 my station as ,kauzy of this district should1 methinks1 screen me from such imputations4--,true1 said ,harshim1 the station you occupy in the world1 and the place you hold as ,kauzy1 prevent suspicion from attaching to you2 hence this poor man has not yet found redress to the justice of his claims4 ,i would have you believe me sincerely your friend1 in desiring to bring your heart to repentance1 and thus only can your soul's safety be secured4 ,i know you to have this man's property1 and your own heart even now convicts you of the injustice you practise4 ,nothing is hidden from ,god2--reflect on the punishment prepared for the unrepenting hypocrite4 ,listen1 whilst ,i relate to you my own convictions1 or rather experience1 of that terrible punishment which is prepared for the impenitent hardened sinner beyond the grave4 ',i have been a woodman for several years1 and by my daily labour have earned my coarse food4 ,some years since1 ,i was sick and unable to pursue my usual occupation2 my supply was thus cut off4 ,requiring temporary relief1 ,i applied to a rich ,banker of this city for a trifling loan2 my request was promptly complied with1 and ,i engaged to repay the sum by two pice each day upon again resuming my employment4 ,by the mercy of ,god ,i recovered2 and on the evening of each day1 as ,i sold the wood my day's labour produced in the market1 ,i paid the ,banker two pice4 ,on the very day1 however1 that the last two were to have been paid1 the ,banker died4 ,thus ,i remained his debtor still4 ,often had ,i thought of the circumstance that ,i was his debtor1 and with real regret2 yet the sum was small1 and with this ,i became reconciled4 ',not long after his decease ,i was visited with a dream1 important to all the world to know1 and ,i therefore desire to make it public4 ,judgement was opened to my view2 the beauty of heaven was displayed on one side1 and the torments of hell on the other4 ,my dream presented many people waiting their award1 whom ,i had known in life1 and amongst the number my creditor the ,banker2 he was standing on the brink of that fiery yawning gulf which is prepared for the wicked and unjust4 ,his attendant angels produced the documents of their faithful keeping1--good and evil actions of every mortal are thus registered1--one exhibited a small blank book in which not one good deed had been recorded1 and that presented by the other1 containing the evils of his ways on earth1 appeared to me an immense volume filled throughout4 '',take him to his merited torments6' was pronounced in an awful tone of command4--',have mercy6 have pity6' cried the ,banker1 in a supplicating voice4--',produce one claim for pity1' was heard4--,the ,banker in agony looked wildly round1 as if in search of something he might urge in extenuation1 when casting his eyes on me he exclaimed1 ',there6 oh1 there is one6 who when in trouble ,i relieved1 and he is still my debtor6' ',in my dream this appeared too slender a benefit to draw forth the slightest remission of the punishments awarded to his deserts4 ',away with him6' was heard4--',oh6' cried the ,banker's soul1 'draw near to me1 thou good1 virtuous1 and humble ,woodman1 that the reflected light of thy virtues may give one instant's ease to my present torture4 ,let me but touch the righteous ,harshim1 and ,i will depart to my just punishment with submission6' ',i was permitted to gratify the unhappy spirit1 wondering at the same time what benefit he could derive from touching me4 ,advancing near the tortured soul he stretched forth his hand and touched me on the knee2 it was like a firebrand2 ,i drew back hastily and found my knee was scorched4 ',return to men with warnings1' said the wretched spirit4 ',tell them of my unhappy state2 tell them what are the tortures of the wicked2 that touch you have received on your knee1 is of the same nature my whole body suffers in eternal flames4'--,the pain ,i suffered in my knee disordered my sleep2 ,i awoke in agony1 and here it is to this day1 said the ,woodman1 untying a bandage from his knee4 ,examine the place1 and be warned1 ,o ,kauzy1 by the terrible certainty ,i have brought from that ,banker whom you knew1 and who is now suffering for his injustice on earth4 ,i have been lame from that night of my dream1 continued ,syaad ,harshim1 but ,i shall rejoice in the pain1 if the example influence one hardened sinner to repent1 whilst repentance may avail4 ',during the recital of the dream1 ,syaad ,harshim watched the countenance of the ,kauzy1 who tried in vain to hide the guilty changes of his face4 ,the ,syaad at last fixed his keen eyes on him1 ,now1 friend1 said he1 it would be great folly to add guilt to guilt by farther subterfuge4 ,i know the day1 the hour1 you ingeniously substituted a false key to this man's chest2 ,i could tell you what you wickedly took out2 the place where it is secreted1 even1 is not hidden from my knowledge2 go1 bring it from your wife's apartment2 a little labour will remove it from the corner near the bedstead4 ',the ,kauzy was now subdued by the commanding truths of the ,syaad1 and his heart being softened by the fearful relation of the ,banker's torment1 he sank to the earth with shame and remorse1--,i acknowledge my sin1 thou holy man of truth2--forgive me6 he cried1 forgive me1 oh my ,god6 ,i am indeed repentant1 and by this holy man's means ,i am brought to a sense of my guilt6 ,he then went to the women's apartment1 brought out the chest and delivered it to the owner1 entreating ,syaad ,harshim to forgive him4 ',the ,syaad replied1 ,i have nothing to forgive1 nor power to remit2 my advice you have freely1 and may it serve you6 ,seek pardon from ,god who loves to be sought1 and whose mercy never faileth4 ,he is not the ,god of revenge1 where repentance is sincere2 but ,he is the ,god of mercy to all who seek ,him faithfully4 ,his mercy is already extended to you1 for ,he has given you time to repent3--but for ,his mercy1 you had been taken to your punishment1 whilst you had no thoughts of repentance in your guilty heart4 ,farewell6 let me know by your future life1 that ,syaad ,harshim's lost labour in the jungle of this day1 has produced something to the better harvest--awakening one sinner to a sense of his danger4' ,meer ,hadjee ,shaah has related to me many singular anecdotes of this ,syaad ,harshim1 which are generally spoken of1 and believed to be true by the sojourners at ,nudghiff ,usheruff4 ,his memory is much respected by the ,mussulmauns1 and the acts of his life are registered with the veneration paid to saints1 amongst people of more enlightened nations4 ,they confidently assert1 that whenever ,syaad ,harshim presented himself at the entrance to ,nudghiff ,usheruff1 the gates1 which are always kept locked1 flew open to receive him4 ,in proof that he disregarded worldly possessions1 the following is related of him in the ancient works both of ,arabia and ,persia3-- ',the great conqueror1 ,nadir ,shaah1 on one occasion visited the shrine of ,ali1 with a vast retinue of his chiefs1 courtiers1 and followers4 ,the ,king heard1 whilst at ,nudghiff ,usheruff1 of the sainted life led by the ,woodman1 ,syaad ,harshim1 in that neighbourhood1 and he felt disposed to tender a present of money and valuables1 to induce the ,syaad's prayer for his future prosperity4 ,accordingly1 the ,king commanded trays to be filled from his ,indian spoils1 which were sent with a message1 humbly couched1 entreating the good ,syaad would accept his offering of respect1 and make prayers to ,god for him4 ',the trays were conveyed by servants of the ,king1 who arrived at the ,syaad's hut at the moment he was satisfying the demands of nature with a meal of coarse barley bread and pure water4 ,what is all this8 inquired the ,syaad1 on seeing the valuables before him4 ,an humble offering from the great ,nadir ,shaah1 replied the messenger1 who entreats you will honour him by the acceptance of his presents1 and offer your pious prayer for ,god's mercy in his behalf4 ,my prayers1 said the ,syaad1 ,i can promise shall be made duly and truly1 but not my acceptance of his gifts4 ,take back these hateful1 useless things6 ,tell ,nadir ,shaah1 ,syaad ,harshim will not even touch them4 ,the messenger tried persuasions without avail2 he was constrained to return to his royal master1 with his loaded trays4 ',no sooner were the ,king's servants out of sight1 than the wife of ,syaad ,harshim vented her disappointment in no measured strain of anger towards her husband4 ,here am ,i1 said the old lady1 a very slave in consequence of our poverty1 a very beggar in appearance1 and my scanty meal of coarse bread is scarce sufficient to keep me in bodily strength2 surely you ought to have remembered me1 when the ,king's offering was before you--even if you liked not to accept it for yourself4--,i might indeed1 he replied1 have done as you say1 wife1 had ,i known your sentiments sooner2 but ,i believed you were as contented as myself with homely fare and honest labour2 but be comforted1 you shall have a share of the next offering made by the ,king to ,syaad ,harshim1 provided your present inclination remains unchanged by time4 ,this promise quieted the wife's angry humour1 and peace was again restored between them4 ',wife1 said the ,syaad1 this al-kaulock#ai 7,arab's coat of calico7 of mine requires a little of thy labour3 as ,i have now no other garment to change with1 ,i trust you may please to wash it whilst ,i take my sleep2--one caution you must observe1--,i have occasion for the water in which this dress is to be washed2 preserve it carefully for me1 my good wife2 and he laid him down on his mat to sleep4 ,the wife1 obedient to her husband's wishes1 washed his dress1 and took care to preserve the dirty water2 when he awoke1 she brought him the clean garment1 and received his warm commendations for her diligence4 ,she then produced the pan of dirty water1 in which she had cleansed the garment1 saying1 ,there1 ,syaad ,harshim1 ,i have done as you desired4--,very good1 replied her husband1 now you must farther oblige me by drinking it--you know there is nothing in this water but the sweat of my body produced by my daily labour4 ,the wife1 disgusted at the strange request of her husband1 looked with amazement1 and fancied he must have lost his senses4 ,what is this you require of me8 would you poison your wife1 ,o ,syaad ,harshim1 with the filth from your skin1 the accumulation of many days' labour in the jungles8 art thou mad1 to ask thy wife a request so unheard of8 ',listen to me1 wife1 said the ,syaad1 in gentle terms2 you profess to love1 honour1 and respect me1 as your faithful1 lawful husband2 pray can the dirt from my body be more offensive to your palate than the scum of ,nadir ,shaah1 whom you only know by name8 ,you would have accepted the filthy offerings of a cruel man1 who plundered and sacrificed his victims to obtain the treasures he possesses2--you would not have scrupled to obtain your future sustenance by the coins of ,nadir ,shaah1 gained as they were by the spilling of human blood8 ,is this your love for ,syaad ,harshim8 ,the wife threw herself at her husband's feet1 when his speech was finished3 ,pardon me1 my dear husband6 pardon my ignorance and self-love2 ,i see myself disgraced by harbouring one wish for more than is gained by honest industry4 ,no longer have ,i any desire for the gold of ,nadir ,shaah4 ,contented as yourself1 my dear1 good husband6 ,i will continue to labour for the honest bread that sustains1 nor ever again desire my condition to be changed4' ,the ,woodman1 ,syaad ,harshim1 lived to a great age2 many a tear hath fallen on his grave from the good pilgrims visiting the shrine of ,ali1 near which he was buried2 and his resting place is reverenced to this day by the passing traveller of his own faith4 #a ,kafilah4 #b ,the burqa'3 see drawing in ,hughes1 ,dictionary of ,islam1 p4 #ie4 #c ,bokhara4 #d ,the ,origin of the ,sikhs1 by ,h4 ,colebrooke1 ,esq41 gives a faithful picture of those warlike people4 ,the best account of their beliefs is by ,m4 ,macauliffe1 ,the ,sikh ,religion1 ,oxford1 #aiji4 #e ,yahya4 ,on the capture of ,damascus by the ,muhammadans1 the churches were equally divided between the ,christians and their conquerors4 ,the great ,cathedral of ,st4 ,john was similarly divided1 and for eighty years the two religions worshipped under the same roof4--,arnold1 ,the ,preaching of ,islam1 p4 #ej4 #f ,a vulgar corruption of ,jame' ,masjid1 the ,cathedral ,mosque4 #g ,on the taboos attached to the sanctuary1 see ,burton1 ,pilgrimage1 i4 #cgi f4 #h ,at-,ta'if1 meaning 'circumambulation'4 ,when ,adam settled at ,mecca1 finding the country barren1 he prayed to ,allah to supply him with a piece of fertile land4 ,immediately a mountain appeared1 which1 having circumambulated the ,ka'aba1 settled itself down eastward of ,mecca4 ,hence it was called ,kita min ,sham1 'a piece of ,syria1' whence it came4 7,burton1 ii4 #ccf47 ',its fertile lands produce the fruits of ,syria in the midst of the ,arabian desert' 7 ,gibbon1 ,decline and ,fall1 vi4 #bee74 #i ,at ,mecca are 'evident signs1 with the standing place of ,abraham2 and he who enters it is safe' 7,koran1 iii4 #ij74 ,on the north side of the ,ka'aba1 just by its door1 is a slight hollow in the ground1 lined with marble4 ,the spot is called ,mi'jan1 and it is supposed to be the place where ,abraham and ,ishmael kneaded the chalk which they used in building the ,ka'aba3 the stone1 with the mark of ,abraham's feet1 is shown4--,burckhardt1 quoted by ,hughes1 ,dictionary of ,islam1 p4 #ccg2 ,burton1 ii4 #caa2 ,sale1 ,preliminary ,discourse1 p4 #hd4 #aj ,the ,asiatics1 generally1 have faith in certain properties of chemical productions to alter the nature of the common to the precious metals4 ,i have often witnessed the anxious exertions of ,natives in ,india1 who try all sorts of experiments in alchemy1 expecting to succeed2 but ,i have never known any other issue from the many laborious efforts of individuals than waste of time and property in these absurd schemes4 ,author4 #aa ,one of the best-known versions of this famous tale is found in ,the ,decameron of ,boccaccio1 ,day #e1 novel #i4 ,it goes back to ,buddhist times1 and is told of ,hatim ,tai1 the model of ,oriental liberality4 ,for numerous parallels1 see ,a4,c4 ,lee1 ,the ,decameron of ,boccaccio1 its ,sources and ,analogues1 #aiji1 pp4 #agj ff4 #ab ,labada1 'a rain coat1 wrapper'4 #ac ,this is probably some local tradition1 of which no record appears in travellers' accounts of the ,ka'aba4 #ad ,on the north-west side of the ,ka'aba is a water-spout1 called ,mi'zabu'r-,rahmah1 'the spout of ,mercy'4 ,it is made of gold1 and was sent from ,constantinople in ,a4,d4 #aegc4 ,it carries the rain-water from the roof1 and discharges it on the grave of ,ishmael4--,hughes1 ,dictionary of ,islam1 pp4 #beg1 #ccg4 #ae ,the ,sharif1 'honourable1' is the local ruler of ,mecca and the ,hajaz3 see ,encyclopaedia ,britannica1 xvii4 #ieb2 ,burton1 ,pilgrimage1 ii4 #c4 #af ,as-,salamu-'alai-kum1 ',peace be with you6' #ag ,nadir ,shah1 born a shepherd1 ,a4,d4 #afhg1 aided ,shah ,tahmasp against ,ashraf1 leader of the ,afghans1 defeated him1 and restored his master in #agcj4 ,afterwards he deposed ,tahmasp1 and raised his infant son to the throne of ,persia1 under the title of ',abbas ,,iii4 ,but he continued to rule the country1 and on the death of ',abbas in #agcf he became king4 ,he marched on ,india in #agci1 defeated the ,emperor ,muhammad on the historic field of ,panipat1 sacked ,delhi1 and perpetrated a horrible massacre4 ,he returned to ,persia laden with spoil1 but his tyranny excited the hostility of the nobles1 and he was assassinated in #agdg1 and buried at ,mashhad4 #ah ,sayyid ,hashim4 #ai ,alkhalaq1 ,turkish1 'a coat with sleeves'4 ,,letter ,x ,the ,zuckhaut 7,god's portion74--,syaads restricted the benefit of this charity4--,the ,sutkah4--,the ,emaum's ,zaumunee 7protection74--,the ,tenths1 or ,syaads' ,due4--,mussulmauns attribute thanks to ,god only1 for all benefits conferred4--,extracts from the ',hyaatool ,kaaloob'4--,mahumud's advice4--,his precepts tend to inculcate and encourage charity4--,remarks on the benevolence of ,mussulmauns4 ,on the subject of ,zuckhaut1 commanded by ,mahumud to his followers1 ,i shall have little to remark2--the nature of the institute is intended to oblige mankind to share with the poor a due portion of those benefits they have received through the bounty of ,divine ,providence4 ,every ,mussulmaun is expected by this law to set apart from his annual income one-fortieth part1 denominated ,zuckhaut 7,god's portion71 for the sole benefit of the poor4 ,i believe there are not many1--judging by what ,i have witnessed among the ,mussulmaun population of ,hindoostaun1--who do not expend a much larger portion of their yearly income in charitable donations1 than the enjoined fortieth part4 ,the poor ,syaads are not allowed to receive any relief from 'the ,zuckhaut'#a2 they being of the ,prophet's blood1 are not to be included with the indigent for whom these donations are generally set apart4 ,the strict ,mussulmaun of the ,sheah sect usually deducts one-tenth#b from whatever money comes into his possession as 'the ,syaads' due'1 to whom it is distributed1 as proper objects present themselves to his knowledge2 much in the same way as the tribe of ,levi are entitled to the tenth of the produce from their brethren of ,israel by the ,mosaic law4 ,the ,syaads are likewise restricted from accepting many other charitable offerings1--sutkah for instance--by which is meant the several things composing peace-offerings1 offerings in atonement1 c4 ,the better to explain this ,i must here describe some of the habits of the ,mussulmaun population3--,when any person escapes from a threatened danger1 or accident1 their friends send offerings of corn1 oil1 and money2 all that is thus sent to the person preserved1 must be touched by his hand and then distributed amongst the poor and needy4 ,if any member of a family be ill1 a tray is filled with corn1 and some money laid on it3 it is then placed under the bed of the sick person for the night2 in the morning this is to be distributed amongst the poor4 ,some people cook bread1 and place it in the same way with money under the bed of the sick4 ,all these things are called ,sutkah#c in whatever form they are planned1 which is done in a variety of ways2 and1 when distributed to the poor1 are never to be offered to1 nor allowed to be accepted by1 the ,syaad race4 ,the scapegoat1 an animal in good health and without blemish1 is another offering of the ,sutkah denomination3 a ,syaad is not allowed to be one of the number to run after the goat released from the sick chamber4 ,when any one is going a journey1 the friends send bands of silk or riband1 in the folds of which are secured silver or gold coins2 these are to be tied on the arm of the person projecting the journey1 and such offerings are called ',emaum ,zaumunee'1#d or the ,emaum's protection4 ,should the traveller be distressed on his journey1 he may1 without blame1 make use of any such deposits tied on his arm1 but only in emergencies2 none such occurring1 he is expected1 when his journey is accomplished in safety1 to divide all these offerings of his friends amongst righteous people4 ,the ,syaads may accept these gifts1 such being considered holy1--paak#e is the original word used1 literally clean4 ,they believe the ,emaums have knowledge of such things as pertain to the followers of ,mahumud and his descendants4 ,thus they will say1 when desiring blessings and comforts for another person1 ',emaum ,zaumunee1 ,zaumunee toom kero6'#f may the ,emaums protect you1 and give you their safe support6 ,the tenths1 or ,syaads' dues1 are never appropriated to any other use than the one designed4 ,thus they evince their respect to the descendants of ,mahumud2 by these tenths the poorer race of ,syaads are mainly supported2 they rarely embark in trade1 and never can have any share in banking1 or such professions as would draw them into dealings of usury4 ,they are chiefly employed as writers1 moonshies1#g maulvees1 and moollahs1 doctors of law1 and readers of the ,khoraun2 they are allowed to enter the army1 to accept offices of state2 and if they possess any employment sufficient to support themselves and family1 the true ,syaad will not accept from his neighbours such charitable donations as may be of service to the poor brethren of his race4 ,the ,syaads1 however poor1 are seldom known to intrude their distresses1 patiently abiding until relief be sent through the interposing power of divine goodness4 ,such is the way in which they receive the blessings showered by the orderings of the ,almighty1 that one never hears a ,mussulmaun offer thanks to his earthly benefactor1 in return for present benefits2 but ',shooghur ,allah6'#h all thanks to ,god6 ,i was somewhat surprised when first acquainted with these people1 that they accepted any kind of service done them with the same salutation as when first meeting in the morning1 viz4 salaam1 and a bow4 ,i inquired of the ,meer if there was no word in ,hindoostaunie that could express the ',thank you6' so common to us in ,england8 ,he bade me remark that the ,mussulmauns return thanks to ,god whenever they receive a benefit from mortals1 whom they consider but as the agents appointed by ,god to distribute ,his gifts4 ',all thanks to ,god6' is repeated with every benefit received2 and this follows every meal or cup of water as naturally1 as to eat or to drink is preceded by ',bis ma ,allah6'#i--;,in the name1 or to the praise of ,god6 ,amongst the many choice things ,i have gleaned from the work so often quoted in my ,letters1 viz4 ',hyaatool ,kaaloob'1 the following1 through my ,meer's aid in translation1 may here be inserted4 ,,mahumud',s ,,advice ',observe1 ye faithful1 there are five things most acceptable to ,god the ,creator1 from man1 ,his creature3-- #ast4 ',a generous gift1 made when you have the greatest necessity yourself for that which you give away4 #bnd4 ',all gifts that are free-will offerings of the heart1 neither expecting nor desiring your bounty1 should be rewarded1 either by returns or acknowledgements4 #crd4 ',to be most humble1 when in the enjoyment of the greatest prosperity4 #dth4 ',to promote peace1 when the reason for indulging your anger is most enticing4 #eth4 ',to forgive freely from the heart1 when the power to revenge is present with you4' ,you perceive a system of charitable feeling is inculcated by the laws of ,mahumud2 and in every-day practice it is found to be the prominent feature in their general habits4 ,it is common with the meanest of the people to offer a share of their food to any one calling upon them at meal-time4 ,i have seen this amiable trait of character in all classes of the people2 and often on a river voyage1 or a land journey1 when the servants cook their dinner under a tree or by the bank of the river1 if a dog1 which they consider an unclean animal1 advances within their reach1 a portion of their food is thrown to him with that kindliness of feeling which induces them to share with the hungry1 whatever gifts they receive from the ,author of all good4#aj ,except in seasons of famine1 no one need despair of having sufficient to support nature1 wherever the ,mussulmauns congregate4 ,i speak it to their credit1 and in justice to their character4 #a ,see p4 #fg4 #b ,known among ,indian ,musalmans as dasaundh1 'tithes'4 #c ,sadaqah1 used in the ,koran 7ii4 #bfe7 for almsgiving4 ,in ,india the term is applied to the custom by which money1 clothes1 grain1 c41 are waved over a patient1 or only shown to him1 and then given away to beggars2 or they are placed near the foot of a tree1 on the bank of a river1 or where four roads meet1 and are then supposed to carry away the disease with them4--,jaffur ,shurreef1 ,qanoon-e-,islam1 p4 #beb4 #d ,imam zamini1 'a gift to the guardian saint'4 ,when about to go on a journey1 or when any misfortune befalls a person1 a coin or metal ring is tied up in a cloth coloured with turmeric1 in the name of the ,imam ,zamin1 and worn on his left arm4 ,when the traveller reaches his destination1 or gets rid of his affliction1 it is taken off1 and its value1 with some money in addition1 is spent in food or sweetmeats1 which are offered in the name of the saint4--,jaffur ,shurreef1 p4 #ahb4 #e ,pak4 #f ,imam ,zamani1 ,zamani tum karo4 #g ,munshi1 'a writer1 secretary'4 #h ,shukr ,allah4 #i ,bi'smi'llah3 the full form is bi'smi'llah'r-rahmani'r-rahim1 ',in the name of ,allah1 the ,compassionate1 the ,merciful6' ,these latter titles are omitted when going into battle1 or when slaughtering animals4 #aj ,the ,prophet ordered that when a dog drinks from a vessel1 it must be washed seven times1 the first cleansing being with earth4 ,but the dog of the ,seven ,sleepers will be admitted into ,heaven4--,koran1 xviii4 #ag4 ,,letter ,,xi ,mussulmaun festivals4--,buckrah ,eade4--,ishmael believed to have been offered in sacrifice by ,abraham and not ,isaac4--,descent of the ,mussulmauns from ,abraham4--,the ,eade-gaarh4--,presentation of ,nuzzas4--,elephants4--,description of the ,khillaut 7robe of honour74--,customs on the day of ,buckrah ,eade4--,nou-,roze 7,new ,year's ,day74--,manner of its celebration4--,the ,bussund 7,spring-colour74--,the ,sah-bund4--,observances during this month4--,festival of the ,new ,moon4--,superstition of the ,natives respecting the influence of the ,moon4--,their practices during an eclipse4--,supposed effects of the ,moon on a wound4--,medicinal application of lime in ,hindoostaun4--,observance of ,shubh-burraat4 ,an account of the ,mussulmaun festivals1 ,i imagine1 deserves a ,letter2 for in many of them ,i have been able to trace1 not only the habits and manners of the people with whom ,i was sojourning1 but occasionally marks of their particular faith have been strongly developed in these observances1 to most of which they attach considerable importance4 ,buckrah ,eade1 for instance1 is a festival about as interesting to the ,natives1 as ,christmas-day is to the good people of ,england2 and the day is celebrated amongst all classes and denominations of ,mussulmauns with remarkable zeal and energy4 ,the particular event which gives rise to ,buckrah ,eade#a is the well-known circumstance of ,abraham offering his son in sacrifice to ,god4 ,the ,mussulmauns1 however1 insist that the son so offered was ,ishmael1 and not ,isaac1 as our ,scriptures declare4 ,i have before remarked that ,i had frequent arguments with the learned men of that persuasion on this subject1 which provoked a minute investigation of their most esteemed authors1 to decide between our opinions4 ,the author of ',the ,hyaatool ,kaaloob' advances many authorities1 which the ,mussulmauns deem conclusive1 all of whom declare that ,ishmael was the son demanded and offered in sacrifice2 and two only1 ,i think1 of the many names that author quotes1 were disposed to doubt whether it was ,isaac or ,ishmael4 ,an evident proof1 ,i think1 that on some former occasion there had existed a difference of opinion on this subject among men of their persuasion4 ,the result of the present inquiry1 however1 is that they believe ,ishmael was the offering and not ,isaac2 whilst ,i remain equally convinced of the correctness of our sacred book4 ,the ,mussulmauns1 ,i should remark1 as well as the ,jews1 trace their origin to ,abraham1 the former through ,ishmael1 and the latter through ,isaac2 and it is more than probable that to this circumstance may be attributed the decided prejudice of opinion1 in favour of ,ishmael being the person offered in sacrifice4 ,whether this be the case or not1 these children of ,abraham annually testify their reverence for their progenitor1 and respect for his faith towards ,god1 in the way most congenial to their particular ideas of honouring the memory of their forefathers4 ,i have thus attempted to sketch the origin of the festival1 it shall now be my task to describe the way in which the ,mussulmauns of ,hindoostaun celebrate ,buckrah ,eade4 ,on this day all classes of people1 professing 'the faith' sacrifice animals1 according to their circumstances2 some offer up camels1 others sheep and goats1 lambs or kids4 ,it is a day of religious veneration1 and therefore by the pious prayers are added to sacrifice2--it is also a day of joyful remembrances1 consequently one of festivity amongst all ranks of the ,mussulmaun population4 ,kings1 ,princes1 or ,nuwaubs1 with the whole strength of their establishments1 celebrate the event1 by going in great state to an appointed place1 which is designated ',the ,eade-,gaarh'#b where the animals designed for immediate sacrifice are previously conveyed4 ,on the arrival of the cavalcade at the ,eade-gaarh1 the head ,moollah reads the form of prayer appointed for the occasion1 and then presents the knife to the royal personage1 who with his own hand sheds the blood of the camel he offers in sacrifice1 repeating an impressive prayer as he presents the steel to the throat of the animal4 ,the exact moment of the ,king's sacrifice is announced by signal1 when a grand salute from the artillery and infantry commences the day's rejoicing4 ,an account of the procession on these occasions may be interesting to my readers1 though no description can give an adequate idea of its imposing appearance4 ,i have witnessed the ,buckrah ,eade celebrations at ,lucknow1 where expense and good taste are neither wanted nor spared1 to do honour to the great occasion4 ,the several persons forming the ,king's suite1 whether nobles or menials1 together with the military1 both horse and foot1 are all dressed in their best apparel4 ,the elephants have undergone a thorough cleansing in the river1 their hides have been well oiled1 which gives a jetty hue to the surface1 and their heads painted with bright colours1 according to the fancy of their keepers2 their housings and trappings are the most costly and brilliant the possessors can procure1 some with gold1 others with silver howdahs 7seats71 and draperies of velvet or fine cloth embroidered and fringed with gold4 ,the horses of individuals1 and those of the irregular troops1 are1 on this occasion1 caparisoned with embroidered horsecloths and silver ornaments1 necklaces of silver or gold2 or in the absence of these costly adornings1 the less affluent substitute large coloured beads and tufts of variegated silk on their horses' necks4 ,many of the horses have stars and crescents painted upon the chest and haunches3 the tail and mane are dyed red with mayndhie4#c ,the procession is formed in the following order3 ,fifty camels1 in pairs1 carrying swivels1 and each attended by two gunners and a camel-driver2 the men dressed in clean white dresses1 with turbans and sashes of red and green3 the trappings of the camel are composed of broadcloth of the same colours4 ,next to these is a park of artillery1 the men in new regimentals of blue1 faced with red and yellow lace4 ,two troops of horse soldiers1 in new regimentals1 scarlet cloth unrurkas#d 7coats7 and white trousers1 with high-crowned caps of lambskin1 similar to the ,persian caps3 these horsemen have black belts1 and are armed with pistols in the holsters1 a sabre and lance4 ,then follows a regiment of nujeebs#e 7foot soldiers71 their jackets red1 with small cap turban of black leather ornamented with the kirrich#f or dirk 7part of the armorial bearings of the ,house of ,oude73 their trousers reach no lower than the hams1 where they are ornamented with black points turning upwards on the white1 leaving the thighs and legs perfectly bare4 ,the dunkah#g 7kettle drums7 on a horse1 richly ornamented with scarlet cloth drapery1 embroidered and fringed with gold1 the rider dressed in scarlet and gold1 with a turban to correspond1 both being ornamented with the royal insignia1--a fish4#h ,the elephant carriages1 containing first his ,majesty and the ,resident1 the others conveying the ,prime ,minister and the favoured nobles of his ,majesty's suite1 form an impressive feature in the cortge1 from their splendour and novelty4 ,the ,king's carriage is composed chiefly of silver1 open on every side1 with a canopy of crimson velvet1 embroidered and fringed with gold1 the curtains and lining to correspond2 this carriage is drawn by four elephants1 exactly of one size 7the rest have but two71 each very richly attired in velvet and gold coverings4 ,the ,king and his suite are very splendidly dressed in the ,native costume4 ,the chowries and afthaadah are flourished before him1 and on each side2 the royal carriage is guarded by the irregular horse in great numbers1 and immediately followed by led horses1 very richly caparisoned1 their grooms neatly dressed in white1 with turbans of red and green4 ,to these succeed the royal naalkie1#i a species of conveyance supported by bearers1 constructed of beautifully wrought gold2 the bearers in loose scarlet coats1 embroidered with gold1 bearing the royal insignia on their coats and turbans4 ,a gold palkie1 supported in the same style2 an elegant state carriage1 with eight black horses in hand1 the coachman 7a ,european7 dressed in scarlet1 with a cocked-hat and staff feather4 ,hurkaarahs 7running messengers71 chobdhaahs with gold and silver staffs1 are seen on either side and in front of the ,king's carriage1 reiterating the ,king's titles and honours as they proceed4 ,then follow the ,english gentlemen composing the ,king's suite1 in their court dresses1 on elephants4 ,to them succeed the ,native nobility1 great officers of state1 c41 on many elephants1--,i should think more than fifty1--and the whole followed by military1 both horse and foot4 ,the procession has an imposing effect1 particularly when viewed from an open space4 ,the regiments have each their colours unfurled1 and their bands of music playing ,english pieces4 ,i have often thought if our theatrical managers could witness some of these splendid processions1 they might profit by representing on the stage the grand exhibition of an ,eastern monarch1 which loses much of its splendour by my indifferent powers of description4 ,after the ceremony at the ,eade-gaarh has concluded1 the ,king and his suite return in the same well-arranged order1 and arriving at his palace1 enters the throne-room1 where being seated1 he receives nuzzas in due form1 presented in turn by every person belonging to the court1 whether relations1 nobles1 courtiers1 dependants1 servants1 or slaves2 every person observing a proper etiquette in their approach to the throne1 the inferiors keeping back until their superiors retire1--which each one does immediately after presenting his nuzza2 thus confusion is prevented in the hall of audience4 ,as a description of the ceremony of presenting nuzzas1 on such occasions1 may be acceptable to some of my friends1 ,i will describe that which ,i witnessed at the ,court of ,oude4 ,the ,king was seated on his throne of pure gold1 dressed in a very costly habit of ,persian velvet1 embroidered with gold2 on his neck1 valuable haarhs 7necklaces7 of diamonds1 pearls1 rubies and emeralds1 were suspended in many rows1 reaching from the neck nearly to the waist4 ,the throne is a flat surface1 about two yards square1 raised about two feet from the floor1 upon three sides of it is a railing2 a square canopy1 supported by poles1 is attached to the four corners of the throne1 which1 together with the poles1 are formed of wood1 and cased over with pure gold1 into which are set precious stones of great value4 ,the canopy and cushions1 on which the ,king takes his seat1 are of crimson velvet1 very richly embroidered with gold and pearls2 a deep fringe of pearls of a good size finishes the border of the canopy4 ,the chattah is of corresponding costly materials 7crimson velvet and gold71 fringed also with red pearls4 ,the ,king's crown is elegantly formed1 richly studded with diamonds1 and ornamented with handsome plumes of the birds of ,paradise4 ,over his head was supported the velvet chattah4 ,on either side of the throne stood a nobleman with chowries of peacock's-feathers in gold handles1 which they kept waving continually over the ,king's person4 ,to the right of the throne were gilt chairs with velvet seats placed for the accommodation of the ,resident and his lady1 who were accompanied by many ,english ladies and gentlemen standing1 as also by the ,european gentlemen attached to the ,king's suite3 the latter1 in their court dresses of puce cloth1 richly embroidered with gold1 had a very good effect1 mingled with the well-dressed lady-visitors of the ,resident4 ,to the left of the throne stood the ,native gentlemen holding high offices in the ,court of ,oude1 each richly dressed in the ,asiatic costume4 ,at the ,king's feet stood the ,vizier 7,prime ,minister71 whose business it is1 on such occasions1 to deposit the nuzzas on the throne after they have been accepted by his ,majesty4 ,as the company advanced the head ,chamberlain announced the name and rank of each person in the presence of the ,king4 ,the second ,chamberlain directed such persons1 after presenting the nuzza1 the way they must retire from the hall4 ,the nuzzas of the first nobility consisted of twenty-one gold mohurs#aj2 those of less exalted persons were proportioned to their rank and circumstances2 whilst servants and slaves1 with inferior dependants of the ,court1 tendered their humble tribute of respect in rupees of silver4 ,the person presenting has the offering placed on a clean white folded kerchief2 he advances with his head bowed low1 until within ten paces of the throne2 he then stands erect for a few seconds1 with his hands folded and held forward1 after which he bows his head very low three times1 and each time places his open hand to his forehead1--this is called 'salaaming'2 this done1 he advances to the foot of the throne1 repeats the three salaams1 then presents with both hands the nuzza on the kerchief1 which the ,king touches with1 his hand1 and the ,vizier receives and deposits with the collected heap by the side of his ,majesty4 ,when the ceremony of presenting nuzzas has concluded1 the ,king rises and advances with the ,resident to the centre of the audience hall1 where the person in charge of the haarhs#aa is in attendance with several of these marks of distinction1 one of which the ,king selects and places with his own hands over the head of the ,resident2 the ,resident then takes one and places it on the ,king in a similar way4 ,should the ,vizier be in favour at this time1 he is invested with the haarh1 both by his ,majesty and the ,resident2 but if1 unfortunately for him1 he does not enjoy his royal master's confidence1 he takes this opportunity of testifying his dissatisfaction by omitting the favour to his ,vizier4 ,the haarh is actually of very little value but as a badge of distinction peculiar to ,native courts1 to which the ,natives attach so much importance1 that ,i wonder not at their anxiety to be honoured with this distinguishing mark of the ,king's satisfaction4 ,european visitors1 both male and female1 are generally adorned with haarhs on these occasions4 ,the ,king then conducts the ,resident to the entrance1--when taking leave1 he pours otta#ab on his hands1 with the ',khodah ,afiz6'#ac 7,god be with you67 and sometimes out of compliment to the ,resident1 his ,majesty offers otta also to each of the ,english visitors1 as they pass him at the door4 ,on these great court days1 the ,vizier's nuzza is usually of great value1--sometimes a lac of rupees has been presented1 when the ,vizier is much in favour1 who is sure to receive ten times the value of his nuzza ere the day is passed4 ,when this large sum is presented1 the ,minister has his one hundred bags 7each containing a thousand rupees71 covered with crimson silk1 and tied with silver ribands1 placed on each side the throne prior to the ,king's arrival2 who1 on seeing this proof of his faithful servant's attachment1 condescends to embrace him in the presence of the assembled court--an honour of vast magnitude in the estimation of ,natives4 ,the ,king confers favour on1 as well as receives homage from1 his subjects1 on the day of ,buckrah ,eade4 ,on some1 titles or other distinctions are conferred2 to others presents1 according to his good will and pleasure3 many receive khillauts2 and should there be an unfortunate omission1 in the distribution of princely munificence1 that person understands to his sorrow1 that he is out of favour1 without needing to be told so by word of mouth4 ,the title of ,khaun1 ,nuwaub1 ,rajah1 or any other distinction conferred by the ,king1 is accompanied by the dress of honour1 and often by elephants1 horses1 or the particular kind of ,native palkie which are alone used by princes and the nobility4 ,the elephant is always given ready furnished with the several necessary appendages1 as silver howdah1 embroidered jhewls#ad 7draperies71 c42 and the horse richly caparisoned for riding4 ,the naalkie and palkie are vehicles conferred on ,native gentlemen with their titles1 which cannot be used by any persons than those who have received the grant from their ,sovereign2 and there is quite as much ambition to be thus distinguished in a ,native ,court1 as may be traced amongst the aspirants for 'the orders' in the several ,european states4 ,though the naalkie and palkie are restricted to the use of privileged persons1 all are allowed the services of the elephant4 ,i knew a professed beggar1 who made his diurnal tour through the city of ,lucknow on one4 ,a beggar1 however1 in ,native estimation1 is not the despicable creature he is in ,european opinion2 a degree of veneration is always evinced towards men1 who live on the casual bounty of their fellow mortals1 and profess not to have either a worldly calling or other means of support4 ,the beggar1 ,i allude to1 was called ,shaah ,jhee#ae2 he had originally been a travelling mendicant1 and made a visit to ,lucknow1 when the late ,king was a young man1 whom he met by accident outside the town2 and1 ,i believe1 without knowing to whom he was speaking1 predicted some favourable circumstances which should attend him eventually2 the young prince then disclosed himself to the beggar1 and promised him if his predictions were verified1 he would reward him in the way he wished4 ,shaah ,jhee left the ,oude district1 and travelled over most parts of ,hindoostaun4 ,returning after many years' absence to ,lucknow1 he found the prince seated on the throne of his ancestors1 and watching for a favourable opportunity to present himself1 made his claims to the sovereign1 who1 remembering the circumstance and his promise1 conferred the required reward--to be allowed to demand five cowries daily from every shopkeeper in the city of ,lucknow4 ,the ,king added to this humble demand a house to reside in1 and the elephant on which he went to collect his revenue4 ,eighty-five cowries 7shells7 are valued at one pice1 or a halfpenny2 yet so vast is this capital of ,oude1 that ,shaah ,jhee was in the receipt of a handsome daily allowance1 by this apparently trifling collection4 ,most of the respectable gentlemen in ,lucknow maintain an elephant for their own use1 where it is almost as common to meet them as horses4 ,though most persons1 ,i observe1 avoid falling in with1 the royal cortge1 7which is always announced by the sound of the dunkah71 unless they are disposed to court the ,king's observation2 then they draw up their elephant1 and oblige the animal to kneel down whilst the ,king passes on1 the owner standing in his howdah to make salaams2 others1 ,i have seen1 dismount in time1 and stand in a humble posture1 with the hands folded and the head bowed low1 doing reverence and attracting his ,majesty's notice as he passes on4 ,these little acts of ceremonious respect are gratifying to the ,king1 and are frequently the means of advancing the views of the subject to his favour4 ,the khillauts1 presented by the ,king1 vary in the number of the articles composing the gift1 as well as in the quality4 ,the personal rank1 and sometimes the degree of estimation in which the receiver is held1 is defined by the value and number of an individual's khillaut4 ,i have known some gentlemen tenacious to a foible1 about the nature of the khillaut that could consistently be accepted2 ,i have heard it even expressed1 ',i shall be disgraced in the eyes of the world1 if my khillaut has not the full complement usually conferred on men of my rank'4 ,it is the honour they value1 not the intrinsic worth of the articles1 for it is no uncommon thing to find them distributing the dress of honour amongst their dependants1 on the same day they have received it4 ,the splendid articles composing khillauts are as follows3 swords with embroidered belts1 the handle and scabbard either enamelled or embossed silver1 often set with precious stones2 the most inferior have silver mountings and velvet scabbards2 shields studded with silver2 kirrich 7dirk71 the handle and sheath equally as rich as the swords2 embroidered or gold cloth chupkunds#af 7coats72 shawl-stuff labaadahs#ag 7pelisses71 trimmed with sable2 turbans of shawl or muslin2 ornaments for the turban of diamonds and emeralds1 the inferior of paste2 strings of pearls and emeralds for the neck2 shawls1 always in pairs1 of more or less value2 shawl-kerchiefs2 shawl cummerbunds#ah 7girdles72 shawl lahaafs#ai 7counterpanes72 gold cloth1 gold and silver muslins1 and shawl stuff1 in pieces1 each being sufficient to form a dress2 ,benares silks1 or rich satin for trousers2 pieces of fine embroidered muslin for shirts4 ,these are the usual articles of value given in khillauts to the most exalted favourites4 ,in some instances the ,king confers one hundred and one pieces in a khillaut2 in others seventy-five1 and down to five articles1 which is the lowest number given in this much-prized dress of honour4 ,in a khillaut of five pieces1 ,i have observed1 generally1 a coarser kind of gold cloth dress1 a coloured muslin turban1 a pair of coarse shawls1 a coarse shawl romall#bj 7kerchief71 and a girdle4 ,i have also observed1 that the higher the numbers rise1 the quality of the articles increased in value2 consequently1 when we hear of any one being invested with the highest number1 we calculate that each piece is of the very best quality and fabric4 ,when khillauts are conferred1 the investiture usually takes place in the ,king's presence1 who sometimes condescends to place one of the articles on the receiver with his own hands2 at other times he merely touches the turban with his hand1 and the individuals are clothed by the ,prime ,minister4 ,after receiving the khillaut1 each person approaches the throne and does homage to the ,king1 presenting a nuzza in accordance with his rank1 and the value of the khillaut4 ,the ,revenue ,collectors and ,zemindhaars#ba 7landlords of farms7 crowd to the ,court on these days1 to testify their respect and share in the honours distributed with a liberal hand4 ,these persons may well be solicitous to receive this badge of distinction1 which they find increases their influence over the ,ryotts#bb 7cultivators74 ,on the morning of ,buckrah ,eade1 the ,king gives a public breakfast at ,lucknow1 to the ,resident and his suite1 and to such of the ,native nobility as are privileged to 'the chair'#bc at the royal banquets4 ,the breakfast concluded1 many varieties of sports commence1 as elephant-fighting1 tiger sports1 c4#bd ,the entertainment is got up with great magnificence1 neither expense nor trouble being spared to render the festivities of the day conspicuous4 ,after the ,resident and his party have retired1 the ,king returns to his private apartments1 where the forms of state are thrown aside with the splendid robes2 and the ease and comfort of real ,asiatic life is again indulged in1 without the parade so studiously observed in public1 as being essential to the sovereign's dignity4 ,the trammels of state must indeed be irksome to those who indulge in that sort of luxurious ease which forms the chief comfort of ,native life4 ,the evening at ,court is passed by the ,king and his favourite courtiers1 with music and the performances of dancing-girls2 a variety of fire-work exhibitions2 the witticisms of the ,court-jesters1 and such other amusements as are suited to ,asiatic taste4 ,the magnificent style of celebrating ,buckrah ,eade at ,lucknow is perhaps unequalled by any other ,native ,court now existing in ,hindoostaun4 ,the rejoicings on this festival are not confined to the higher classes alone2 but it is a period of equal interest to every individual of the ,mussulmaun community4 ,the custom of the ,court is imitated by the subjects in their several grades1 each striving to do honour to the day according to their ability4 ,the religious classes add1 to their usual ,namaaz1 the appointed prayer for the occasion of ,buckrah ,eade4 ,the rich send presents of goats and sheep to their neighbours and to the poor1 so that the meanest of the people are enabled to offer sacrifice and rejoice in the good things of which they partake3 new suits of clothes are also distributed to the dependants of the family and to the poor4 ,in short1 on this day1 there seems a spirit of benevolence abroad1 that is even remarkable beyond the general generosity of their natural character1 as all who have any thing to share will assuredly1 on this occasion1 impart a blessing to the needy1 and gratify their friends and acquaintances4 ,the bride and bridegroom elect exchange presents of goats1 c42 the tutor writes a copy of verses on the day1 and presents it to his pupil2 the pupil in return sends his tutor a dress and money to enable him to keep ,eade with his family4 ,the ladies dress in their most costly jewels and apparel to receive or pay visits4 ,the children have their sports and amusements4 ,whenever ,i have entered a ,native house on these days1 all seemed cheerful and happy1 and enjoying themselves in whatever way was most congenial to their particular tastes2 'every one must be cheerful 7they say7 on ,buckrah ,eade'4 ,on this day1 millions of animals are sacrificed in remembrance of ,abraham's faith4 ,i have often thought how striking is the similarity between the ,mosaic and ,mussulmaun institutes1--indeed my recollections of ,scripture history have frequently been realized in the views ,i have had of the domestic habits of the ,mussulmauns4 ,they are forbidden the use of unclean animals2 the swine is equally abominable to ,mussulmauns as to the ,jews2 neither are they less scrupulous in discarding from their kitchen any kind of animal food prohibited by their laws1 or which has not been killed by one of their faith4 ,in this process the person1 who is to slay1 turns the animal's head towards ,mecca1 repeats the short appointed prayer1 and with one plunge the animal has ceased to feel3 they are expert in the art of despatching life1 so that the animal's sufferings may not be protracted unnecessarily2--an amiable trait of character and worthy of imitation4 99 99 99 99 99 ',nou-,roze'#be 7,new ,year's ,day7 is a ,festival of ,eade of no mean importance in the estimation of ,mussulmaun society4 ,the exact period of commencing the ,mussulmaun new year is the very moment of the sun's entering the sign ,aries4 ,this is calculated by those practical astronomers1 who are in the service of most great men in ,native cities2--,i should tell you they have not the benefit of published almanacks as in ,england1--and according to the hour of the day or night when the sun passes into that particular sign1 so are they directed in the choice of a colour to be worn in their garments on this ,eade3 if at midnight1 the colour would be dark puce1 almost a black2 if at mid-day1 the colour would be the brightest crimson4 ,thus to the intermediate hours are given a shade of either colour applicable to the time of the night or the day when the sun enters the sign ,aries2 and whatever be the colour to suit the hour of ,nou-,roze1 all classes wear the day's livery1 from the ,king to the meanest subject in the city4 ,the ,king1 on his throne1 sits in state to receive congratulations and nuzzas from his nobles1 courtiers and dependants4 ',mabaarukh ,nou-,roze6'#bf 7,may the ,new ,year be fortunate67 are the terms of salutation exchanged by all classes of society1 the ,king himself setting the example4 ,the day is devoted to amusements1 a public breakfast at the palace1 sending presents1 exchanging visits1 c4 ,the trays of presents prepared by the ladies for their friends are tastefully set out1 and the work of many days' previous arrangement4 ,eggs are boiled hard1 some of these are stained in colours resembling our mottled papers2 others are neatly painted in figures and devices2 many are ornamented with gilding2 every lady evincing her own peculiar taste in the prepared eggs for ',nou-,roze'4 ,all kinds of dried fruits and nuts1 confectionary and cakes1 are numbered amongst the necessary articles for this day's offering3 they are set out in small earthen plates1 lacquered over to resemble silver1 on which is placed coloured paper1 cut out in curious devices 7an excellent substitute for vine leaves7 laid on the plate to receive the several articles forming ',nou-,roze' presents4 ,amongst the young people these trays are looked forward to with child-like anxiety4 ,the ladies rival each other in their display of novelty and good taste1 both in the eatables and the manner of setting them off with effect4 ,the religious community have prayers read in their family1 and by them it is considered both a necessary duty and a propitious commencement to bring in the new year by 'prayer and praises'4 ,when it is known that the ,nou-,roze will occur by daylight1 the ladies have a custom of watching for the moment the year shall commence by a fresh rose1 which being plucked from the stalk is thrown into a basin of water1 the eye downwards4 ,they say1 this rose turns over of itself towards the sun at the very moment of that luminary passing into the sign ,aries4 ,i have often found them thus engaged2 but ,i never could say ,i witnessed the actual accomplishment of their prediction4 ,the ,nou-,roze teems with friendly tokens between the two families of a bride and bridegroom elect1 whose interchange of presents are also strictly observed4 ,the children receive gifts from their elders2 their nurses reap a harvest from the day2 the tutor writes an ode in praise of his pupil1 and receives gifts from the child's parents2 the servants and slaves are regaled with dainties and with presents from the superiors of the establishment2 the poor are remembered with clothes1 money and food2 the ladies make and receive visits2 and the domenie attend to play and sing in the zeenahnah4 ,in short1 the whole day is passed in cheerful amusements1 suited to the retirement of a zeenahnah and the habits of the people4 99 99 99 99 99 ,there is a festival observed at ,lucknow called ,bussund#bg 7spring-colour74 ,i should remark here1 that almost all the trees of ,india have perpetual foliage2 as the season approaches for the new leaves to sprout1 the young buds force off the old leaves2 and when the trees are thus clothed in their first delicate foliage1 there is a yellow tinge in the colour which is denominated ,bussund 7,spring74 ,a day is appointed to be kept under this title1 and then every one wears the ,bussund colour3 no one would be admitted at ,court without this badge of the day4 ,the elephants1 horses and camels of the ,king1 or of his nobles1 are all ornamented with the same colour on their trappings4 ,the ,king holds a ,court1 gives a public breakfast1 and exhibits sports with ferocious animals4 ,the amusements of this day are chiefly confined to the ,court3 ,i have not observed much notice taken of it in private life4 ,the last month of the periodical rains is called ,sahbaund4#bh ,there is a custom observed by the ,mussulmaun population1 the origin of which has never been clearly explained to me2 some say it is in remembrance of the ,prophet ,elisha or ,elijah1 and commences the first ,friday of ,sahbaund1 and is followed up every succeeding ,friday through this concluding month of the rainy season4#bi ,this ceremony may have had its origin with devout persons willing to honour or to invoke the ,prophet ,elijah1 who1 as our ,scripture informs us1 'prayed1 and the clouds gave no rain for the space of three years2 and again he prayed and the heavens were opened to his prayer'4 ,or in that of ,elisha parting the waters with the mantle of ,elijah1 after succeeding him in the ,prophetic office1 #b ,kings ii4 #ad2 or a still more probable event1 calculated to excite the pious to some such annual notice as is observed with these people1 in the same chapter1 the twentieth and following verses1 where we find it said of ,elisha1 ',and he said1 ,bring me a new cruse1 and put salt therein4 ,and they brought it to him4 ,and he went forth unto the spring of the waters1 and cast the salt in there1 and said1 ,thus saith the ,lord1 ,i have healed these waters2 there shall not be from thence any more dearth or barren land4 ,so the waters were healed unto this day1 according to the saying of ,elisha which he spake4' ,the learned men call it a zeenahnah1 or children's custom2 but it is common to see children of all ages amongst the males1 partake of1 and enjoy the festival with as much glee as the females or their juniors4 ,a bamboo frame is formed to the shape of a ,chinese boat3 this frame-work is hidden by a covering of gold and silver tissue1 silk1 or coloured muslin1 bordered and neatly ornamented with silver paper4 ,in this light bark many lamps are secreted1 of common earthenware4 ,a procession is formed to convey the tribute1 called ',elias ky ,kishtee#cj'1 to the river4 ,the servants of the family1 soldiers1 and a band of ,native music attend in due order of march3 the crowd attracted by this childish play is immense1 increasing as they advance through the several streets on the way to the river1 by all the idlers of the place4 ,the kishtee 7boat7 is launched amidst a flourish of trumpets and drums1 and the shouts of the populace2 the small vessel1 being first well lighted1 by means of the secreted lamps1 moves down gently with the stream4 ,when at a little distance1 on a broad river1 in the stillness of evening1 any one--who did not previously know how these little moving bodies of light were produced--might fancy such fairy scenes as are to be met with in the well-told fables of children's books in happy ,england4 ,this custom1 though strongly partaking of the superstitious1 is not so blameable as that which ,i have known practised by some men of esteemed good understanding1 who having a particular object in view1 which they cannot attain by any human stratagem or contrivance1 write petitions to the ,emaum ,mhidhie on ,fridays1 and by their own hands commit the paper to the river1 with as much reverence as if they thought him present in the water to receive it4 ,the petition is always written in the same respectful terms1 as inferiors here well know how to address their superiors2 and every succeeding ,friday the petition is repeated until the object is accomplished1 or the petitioner has no further inducement to offer one4 ,i have made particular inquiries whether such sensible people 7as ,i have seen thus engaged7 placed any dependence on this mode of petitioning4 ,the only answer ,i have received1 is1 ',those who think proper thus to petition1 certainly believe that it will be effectual1 if they persevere in it4' ,the ,new ,moon is a festival in the family of every good ,mussulmaun4#ca ,they date the new moon from the evening it first become visible1 and not as we do--from the moment it changes4 ,the event is announced in ,native cities by firing salutes from the field-pieces of ,kings1 ,nuwaubs1 c4 ,amongst the religious people there is much preparation in bathing and changing the dress against the evening the moon is expected to be visible1 and when the guns have announced that it is visible1 they have the ,khoraun brought1 which they open at the passage where ,mahumud praises ,god for this particular blessing4 ,a small looking glass is then brought1 on which passage it is placed1 and the book held in such a position that the moon may be first seen by the person reflected in the glass4 ,they then repeat the prayer1 expressly appointed for this occasion1 and that done1 the whole family rise and embrace each other1 making salaams and reverence to their superiors and elders4 ,the servants and slaves advance for the same purpose1 and nothing is heard for some minutes1 but ',may the new moon be fortunate6' reiterated from every mouth of the assembled family4 ,i cannot answer for the motives which actuate the ignorant people to bow when they first see the new moon2 but the pious ,mussulmaun1 ,i am assured1 bows to the ,creator for the visible blessing1 and not to the object4 ,the first eatables handed round to secure good luck and health throughout the month are sugar-candy and cheese4 ,i fancy this is a mere zeenahnah custom1 for ,i do not find the males so particular about eating this most extraordinary mixture as the females4 ,the servants' wages are paid by the month1 and in well-regulated families the first day of the moon is hailed by dependants and domestics with no small share of anxiety4 ,indeed1 these people make the moon of much more importance in the regulation of domestic affairs than the inhabitants of more polished countries1 for they attribute the influence of that planet over the inhabitants of the earth in many extraordinary ways4 ,it may be deemed superstitious1 but as my business is to relate the most material ceremonies among this people1 ,i cannot well omit noticing some of their observances at this time4 ,if any person is ill1 and bleeding is the only good remedy to be pursued1 the age of the moon is first discussed1 and if it happens to be near the full1 they are inflexibly resolute that the patient shall not lose blood until her influence is lessened4 ,and should it happen at the commencement of the second quarter1 or a few days after the full1 the difficulty is to be overcome by deprecating the evil influence of the moon over the patient1 by burning a brand of straw which is flourished about the sick person's head1 who is brought out into the moon's presence for this important operation4#cb ,many equally extraordinary things of this sort ,i have been obliged to witness in the zeenahnah4 ,the full moon is deemed propitious for celebrating the marriage festivals4 ,if this be not possible1 care is always to be taken that the ceremony does not fall at the period when she is in the unfavourable sign2 they say the happiness of the young couple depends on this being carefully avoided1 as in the opinion of every ,mussulmaun 'the moon in ,scorpio' is unpropitious for any business of moment4#cc ,when a journey is contemplated the moon's age is the first consideration2 indeed1 the favourable signs of ,madam ,luna's movements are not only selected for commencing a journey1 but for all undertakings of like importance2--whether to build1 to write1 to plant1 to take medicine1 c4 ,what will be said of the singular custom1 'drinking the moon at a draught'8 ,a silver basin being filled with water is held in such a situation that the full moon may be reflected in it2 the person to be benefited by this draught is required to look steadfastly at the moon in the basin1 then shut his eyes and quaff the liquid at one draught4#cd ,this remedy is advised by medical professors in nervous cases1 and also for palpitations of the heart4 ,i have seen this practised1 but ,i am not aware of any real benefit derived by the patient from the prescription4 ,when the planet ,venus is in conjunction with the moon1 they say the time is most favourable to offer prayers to ,god for any particular object they may have in view4 ,at this time they write charms or talismans to be worn by children4 ,i remember having witnessed a gentleman thus occupied1 who wrote little scraps in the ,arabic character to distribute amongst the children of his friends1 who wore them enclosed in silver cases on their arms4 ,an eclipse of the moon is an event of great interest1 both with the ,mussulmaun and the ,hindoo population1 although they have very opposite ideas of the causes of an eclipse4 ,many of the notions entertained by the lower classes of ,mussulmauns upon the nature of an eclipse are borrowed from the ,hindoos4#cd ,some think that it is caused by the anger of ,god towards the people of the earth2 others say the moon is in debt1 and many other equally odd conceits exist amongst the ignorant people1 and among them only4 ,yet a sensation of awe is felt by most2 and where is the intelligent creature who can view an eclipse or any other phenomenon of ,nature without the same feeling of awe1 although all are not equally ready to express the sensation8 ,loud cries from the mixed population1 ,mussulmauns and ,hindoos1 announce the commencement of an eclipse1 whether it be of the sun or the moon4 ,the voice of the ,mussulmaun is distinguished by the ,namaazies'#ce call to prayers--',allah wo uckbaar6#cf 7,god alone is great67 ,to this summons the faithful attend diligently1 and they are generally occupied in the form of prayer appointed by ,mahumud until the shadow has passed over the sun or moon eclipsed4 ,the ladies prepare offerings of corn1 oil1 and money to be distributed amongst the poor4 ,the gentlemen give presents to the needy4 ,the astronomer who predicts to his royal or noble master the exact period of an eclipse1 is rewarded1 when it is over1 with money1 a dress1 and a crescent of pure gold in some instances4 ,a bride elect sends sutkah#ch to her intended husband1 accompanied by a goat or kid1 which must be tied to the leg of his bedstead during the continuance of an eclipse3 these offerings are afterwards distributed in charity4 ,women expecting to become mothers are carefully kept awake during an eclipse1 as they declare the infant's security depends on the mother being kept from sleep2 they are not allowed to use a needle1 scissors1 knife1 or any other instrument during an eclipse1 for fear of drawing blood1 which would be injurious at that period1 both to the mother and child2 neither are the animals in a similar state neglected2 a mixture of cow-dung and drugs is rubbed over the belly of such animals1 whether cows1 sheep1 goats1 c41 and all these are securely housed until the planet is again resplendent3 they fancy that both the animal and its young would be endangered by exposure during the time of the eclipse4 ,the power of the moon on wounded persons is believed universally to be of dangerous tendency4 ,i have heard many extraordinary relations by people who1 as they tell me1 have suffered from exposure to the moon whilst a wound was fresh4 ,one person had received a severe sabre-cut on his arm2 the place was sewed up by the barber 7the only surgeon amongst the ,natives71 and being much exhausted he laid down to sleep in the open air4 ,the moon was near the full1 and after some hours' exposure to her influence he awoke in great agony2 the barber examined the arm early in the morning and found the cut in a state of corruption1 the sewing having burst2 the wound was cleansed1 and dressed with pounded camphor2 the place eventually healed1 and the man lived many years to tell his story1 always declaring his belief that the moon had been the cause of his sufferings2 he was the more certain of this as he dreamed whilst exposed to her influence1 that a large black woman 7an inhabitant of the moon7 had wrestled with him1 and hurt his wound4 ,the usual application in ,india to a fresh wound is that of slacked lime4 ,a man in our employ was breaking wood1 the head of the hatchet came off1 and the sharp edge fell with considerable force on the poor creature's foot2 he bled profusely and fainted1 lime was unsparingly applied1 to the wound1 the foot carefully wrapped up1 and the man conveyed to his hut on a charpoy 7bedstead71 where he was kept quiet without disturbing the wound2 at the end of a fortnight he walked about1 and in another week returned to his labour4#ci ,lime is an article of great service in the domestic economy of the ,natives4 ,i have experienced the good effects of this simple remedy for burns or scalds3 equal proportions of lime1 water1 and any kind of oil1 made into a thin paste1 and immediately applied and repeatedly moistened1 will speedily remove the effects of a burn2 and if applied later1 even when a blister has risen1 the remedy never fails3 ,i cannot say how it might act on a wound1 the consequence of a neglected burn4 ,the lime used with pawn by the natives of ,india is considered very beneficial to health2 and they use it in great quantities1 considering that they never eat pawn without lime1 and the most moderate pawn eaters indulge in the luxury at least eight times in the course of the day4 ,the benefit of lime is worth the consideration of the medical world--as a preventive in some climates1 as a renovater in others4 ,shubh-burraat1#dj is the designation of one of the months of the ,mussulmauns 7you are aware their month is the duration of the moon74 ,the night of the full moon ,shubh-burraat is a period of great and interesting importance to the ,mussulmaun people of every degree2 for on this night they are persuaded the fate of every human being is fixed in heaven2 and that whatever is to be their doom is then registered in the ,book of ,life4 ,those who are to retain health1 life1 prosperity1 or any other blessing1 and those who are to be visited by sickness1 sorrows1 adversity or death2 in short1 whatever is to occur throughout the year is on this night assuredly noted in heaven for each individual on earth4 ,on this night they are instructed also to remember their friends and relatives who have been separated from them by death1 and the injunction is followed up with much pious respect and marked veneration4 ,food is cooked and portioned out in the name of each departed object of their regard1 over which the elder of the family1--if a ,maulvee is not available1--reads a certain form of prayer called ,fahteeah#da2 this done1 each portion 7if convenient7 is conveyed to the several tombs wherein those friends are deposited2 or if not convenient to send the food to the burying ground1 it is distributed amongst the poor of the city and the suburbs2 the beggars congregating in those places to indulge in the luxuries prepared to the memory of the dead4 ,the food prepared on this occasion must not contain any animal food4 ,bread of various kinds1 sweet rice1 and meetah#db 7a mixture of sugar1 ghee1 and flour71 are the usual dainties ,i have observed in these offerings4 ,fireworks are in universal request on the night of ,shubh-burraat1 which is required to be passed in wakefulness2 and to this may be ascribed the never-varying custom of letting them off3 it is an amusement these people take delight in at all times1 and on this occasion most usefully1 to keep them awake4 ,the younger branches1 at all events1 derive this benefit from the pastime4 ,the religious community make it a night of strict devotion2 they offer prayers and intercessions for the souls of their departed friends1 since they imagine that this period1 of all others1 is most favourable to prayer1 as they believe the heart is more open to the throne of mercy1 the prayer more effectual1 and that the real penitent suing for pardon on the night of ,shubh-burraat1 is certainly heard and his sins forgiven4 ,the ,sheah sect attach still greater importance to this night1 as the anniversary of the birth of ,emaum ,mhidhie4#dc ,they also remember ,hasan and ,hosein as martyrs2 and in memory of their sufferings the zeearut#dd 7circuit as at ,mahurrum71 is performed by walking round the ground in front of their apartments1 repeating the burial service1 with some trifling alterations2 likewise the salaams to the ,prophets and ,emaums are duly performed during this night of fate4 ,there is a singular opinion current amongst the ,mussulmauns1 that the trees hold converse at this momentous period4#de ,the really pious characters amongst the ,mussulmauns declare that they discountenance superstition in every way2 but they strictly adhere to every habit or custom on record which was the practice of ,mahumud and his family1 the ,emaums4 ,of course1 they do not think the observances of ,shubh-burraat are at all bordering on superstition1 whatever may be thought of the practice by others4 #a ,see p4 #gh4 #b ',idgah1 the place where the rites of the ',id festival are conducted4 ,it generally consists of a pavement1 with a wall to the west1 facing east4 #c ,see p4 #db4 #d ,angarkha4 #e ,najib1 'noble'2 the half-disciplined militia of ,native ,states4 #f ,kirch1 a straight thrusting sword4 #g ,see p4 #dh4 #h ,see p4 #dc4 #i ,nalki1 a kind of litter1 the use of which was regarded as a mark of dignity3 see ,sleeman1 ,rambles1 p4 #ace4 #aj ,a coin worth1 about ,rs4 #af4 #aa ,haarh is a name given to any sort of ornament which we should designate a necklace4 ,the haarhs presented on these occasions at the ,oude court are composed of silver ribands very prettily platted and confined at each division of plats by knobs covered with silver riband4 ,the prices of these haarhs are from five to twenty-five rupees each1 depending on the size4 ,author4 ,see p4 #fb4 #ab ',itr1 essence of roses4 #ac,khuda hafiz4 #ad ,jhul4 #ae ,shahji1 'my lord'4 #af ,chapkan1 the cassock-like frock1 which is the usual dress of respectable natives4 #ag ,labada1 a sort of overcoat4 #ah ,kamarband1 'loin-band'4 #ai ,lahaf1 a corruption of ghilaf1 'a wrapper'4 #bj ,rumal1 'face-wiper'4 #ba ,zamindar1 'a landowner'4 #bb ,ra'iyat4 #bc ,many native gentlemen are allowed to be seated in the king's presence at court daily1 but not at the banquet1 which is a distinction reserved only for the nobility and favourites4 ,author4 #bd ,for an account of the animal fights before ,lord ,w4 ,bentinck in #ahca see ,mrs4 ,f4 ,parks1 ,wanderings of a ,pilgrim1 i4 #agf ff42 ,w4 ,knighton1 ,private ,life of an ,eastern ,king1 p4 #adg ff4 #be ,nauroz4 ,specially a ,persian feast3 see ,sir ,j4 ,malcolm1 ,history of ,persia1#b ii4 #cda n41 #djd2 ,s4,g4,w4 ,benjamin1 ,persia and the ,persians1 p4 #aih2 ,o4,j4 ,wills1 ,the ,land of the ,lion and the ,sun1 ed4 #ahia1 p4 #dh4 #bf ,nauroz mubarak4 #bg ,basant or spring feast1 held at the vernal equinox4 #bh ,sawan1 the fourth month of the ,hindu year1 ,july-,august4 #bi ,the feast is held in honour of the mythical ,khwaja ,khizr1 'the green one'1 a water spirit identified with the ,prophet ,elisha 7see ,sale on ,koran1 xviii4 #fc74 ,the launching of the little boats is1 in essence1 a form of magic intended to carry away the evils which menace the community1 and to secure abundant rainfall4 #cj ,ilyas ki kishti4 #ca ,this is known as ,hilal4 #cb ,the ,semites1 like other races1 believed in the influence of the moon4 ',the sun shall not strike thee by day1 nor the moon by night' 7,ps4 cxxi4 #f74 ,it was believed to cause blindness and epilepsy4 ,sir ,j4,g4 ,frazer has exhaustively discussed the question of the influence of the moon4 ,the harvest moon1 in particular1 brings fertility1 and hears the prayers of women in travail3 the moon causes growth and decay1 and she is dangerous to children4 ,many practical rules are based on her influence at the various phases 7,the ,golden ,bough#c ,part ,i1 vol4 ii1 p4 #abh2 ,part ,,iv1 vol4 ii1 p4 #acb ff474 #cc ',the sixth house is ,scorpio1 which is that of slaves and servants1 and of diseases' 7,abul ,fazl1 ,akbarnama1 tr4 ,h4 ,beveridge1 ii4 #ab74 #cd ,here the moon is supposed to exert a curative influence4 #ce ,hindus believe that during an eclipse the moon is being strangled by a demon1 ,rahu4 ,cries are raised1 drums and brazen pans are beaten to scare him4 #cf ,properly the ,mu'azzin or official summoner to prayer4 #cg ,allahu akbar4 #ch ,all offerings of intercession or thanksgivings are denominated sutkah ,author 7sadaqah1 see p4 #acf74 #ci ,lime liniment1 composed of equal parts of lime-water and a bland oil1 is recognized in surgical practice4 #dj ,shab-i-bara'at1 'the night of record'1 is a feast held on the #aeth of the month ,sha'ban1 when a vigil is kept1 with prayers and illuminations4 ,on this occasion service in memory of the deceased ancestors of the family is performed4 ,on this night the fortunes of mortals during the coming year are said to be recorded in ,heaven4 ,see p4 #ea4 #da ,al-,fatihah1 'the opening one'1 the first chapter of the ,koran4 #db ,mitha1 mithai1 'sweetmeats'4 #dc ,imam ,mahdi1 see pp4 #gb1 #gf4 #dd ,ziyarat1 see p4 #ae4 #de ,compare the oracular trees of the ,greeks 7,sir ,j4,g4 ,frazer1 ,pausanias1 ii4 #afj74 ,for legends of speaking trees in ,india1 ,w4 ,crooke1 ,popular ,religion and ,folklore of ,n4 ,india1#b ii4 #hi4 ,,letter ,,xii ,the ,zeenahnah4--,its interior described4--,furniture1 decorations1 c4--,the ,purdah 7curtains74--,bedstead4--,the ,musnud 7seat of honour74--,mirrors and ornamental furniture disused4--,display on occasions of festivity4--,observations on the ,mussulmaun ,ladies4--,happiness in their state of seclusion4--,origin of secluding females by ,mahumud4--,anecdote4--,tamerlane's command prohibiting females being seen in public4--,the ,palankeen4--,bearers4--,their general utility and contentedness of disposition4--,habits peculiar to ,mussulmaun ,ladies4--,domestic arrangements of a ,zeenahnah4--,dinner and its accompanying observances4--,the ,lota and ,lugguns4--,the ,hookha4--,further investigation of the customs adopted in ,zeenahnahs4 ,before ,i introduce the ladies of a ,mussulmaun zeenahnah to your notice1 ,i propose giving you a description of their apartments4 ,imagine to yourself a tolerably sized quadrangle1 three sides of which is occupied by habitable buildings1 and the fourth by kitchens1 offices1 lumber rooms1 c42 leaving in the centre an open court-yard4 ,the habitable buildings are raised a few steps from the court2 a line of pillars forms the front of the building1 which has no upper rooms2 the roof is flat1 and the sides and back without windows1 or any aperture through which air can be received4 ,the sides and back are merely high walls forming an enclosure1 and the only air is admitted from the fronts of the dwelling-place facing the court-yard4 ,the apartments are divided into long halls1 the extreme corners having small rooms or dark closets purposely built for the repository of valuables or stores2 doors are fixed to these closets1 which are the only places ,i have seen with them in a zeenahnah or mahul#a 7house or palace occupied by females72 the floor is either of beaten earth1 bricks1 or stones2 boarded floors are not yet introduced4 ,as they have neither doors nor windows to the halls1 warmth or privacy is secured by means of thick wadded curtains1 made to fit each opening between the pillars4 ,some zeenahnahs have two rows of pillars in the halls with wadded curtains to each1 thus forming two distinct halls1 as occasion may serve1 or greater warmth be required3 this is a convenient arrangement where the establishment of servants1 slaves1 c41 is extensive4 ,the wadded curtains are called purdahs#b2 these are sometimes made of woollen cloth1 but more generally of coarse calico1 of two colours1 in patchwork style1 striped1 vandyked1 or in some other ingeniously contrived and ornamented way1 according to their individual taste4 ,besides the purdahs1 the openings between the pillars have blinds neatly made of bamboo strips1 wove together with coloured cords3 these are called jhillmuns or cheeks4#c ,many of them are painted green2 others are more gaudy both in colour and variety of patterns4 ,these blinds constitute a real comfort to every one in ,india1 as they admit air when let down1 and at the same time shut out flies and other annoying insects2 besides which the extreme glare is shaded by them1--a desirable object to foreigners in particular4 ,the floors of the halls are first matted with the coarse date-leaf matting of the country1 over which is spread shutteringhies#d 7thick cotton carpets1 peculiarly the manufacture of the ,upper ,provinces of ,india1 wove in stripes of blue and white1 or shades of blue72 a white calico carpet covers the shutteringhie1 on which the females take their seat4 ,the bedsteads of the family are placed1 during the day1 in lines at the back of the halls1 to be moved at pleasure to any chosen spot for the night's repose2 often into the open courtyard1 for the benefit of the pure air4 ,they are all formed on one principle1 differing only in size and quality2 they stand about half-a-yard from the floor1 the legs round and broad at bottom1 narrowing as they rise towards the frame1 which is laced over with a thick cotton tape1 made for the purpose1 and platted in checquers1 and thus rendered soft1 or rather elastic1 and very pleasant to recline upon4 ,the legs of these bedsteads are in some instances gold1 silver gilt1 or pure silver2 others have enamel paintings on fine wood2 the inferior grades have them merely of wood painted plain and varnished2 the servants' bedsteads are of the common mango-wood without ornament1 the lacing of these for the sacking being of elastic string manufactured from the fibre of the cocoa-nut4 ,such are the bedsteads of every class of people4 ,they seldom have mattresses2 a soojinee#e 7white quilt7 is spread on the lacing1 over which a calico sheet1 tied at each corner of the bedstead with cords and tassels2 several thin flat pillows of beaten cotton for the head1--a muslin sheet for warm weather1 and a well wadded ruzzie#f 7coverlid7 for winter1 is all these children of ,nature deem essential to their comfort in the way of sleeping4 ,they have no idea of night dresses2 the same suit that adorns a lady1 is retained both night and day1 until a change be needed4 ,the single article exchanged at night is the deputtah1#g and that only when it happens to be of silver tissue or embroidery1 for which a muslin or calico sheet is substituted4 ,the very highest circles have the same habits in common with the meanest1 but those who can afford shawls of cashmere prefer them for sleeping in1 when the cold weather renders them bearable4 ,blankets are never used except by the poorest peasantry1 who wear them in lieu of better garments night and day in the winter season3 they are always black1 the natural colour of the wool4 ,the ruzzies of the higher orders are generally made of silk of the brightest hues1 well wadded1 and lined with dyed muslin of assimilating colour2 they are usually bound with broad silver ribands1 and sometimes bordered with gold brocaded trimmings4 ,the middling classes have fine chintz ruzzies1 and the servants and slaves coarse ones of the same material2 but all are on the same plan1 whether for a queen or the meanest of her slaves1 differing only in the quality of the material4 ,the mistress of the house is easily distinguished by her seat of honour in the hall of a zeenahnah2 a musnud#h not being allowed to any other person but the lady of the mansion4 ,the musnud carpet is spread on the floor if possible near to a pillar about the centre of the hall1 and is made of many varieties of fabric1--gold cloth1 quilted silk1 brocaded silk1 velvet1 fine chintz1 or whatever may suit the lady's taste1 circumstances1 or convenience4 ,it is about two yards square1 and generally bordered or fringed1 on which is placed the all-important musnud4 ,this article may be understood by those who have seen a lace-maker's pillow in ,england1 excepting only that the musnud is about twenty times the size of that useful little article in the hands of our industrious villagers4 ,the musnud is covered with gold cloth1 silk1 velvet1 or calico1 with square pillows to correspond1 for the elbows1 the knees1 c4 ,this is the seat of honour1 to be invited to share which1 with the lady-owner1 is a mark of favour to an equal or inferior3 when a superior pays a visit of honour1 the prided seat is usually surrendered to her1 and the lady of the house takes her place most humbly on the very edge of her own carpet4 ,looking-glasses or ornamental furniture are very rarely to be seen in the zeenahnahs1 even of the very richest females4 ,chairs and sofas are produced when ,english visitors are expected2 but the ladies of ,hindoostaun prefer the usual mode of sitting and lounging on the carpet2 and as for tables1 ,i suppose not one gentlewoman of the whole country has ever been seated at one2 and very few1 perhaps1 have any idea of their useful purposes1 all their meals being served on the floor1 where dusthakhawns#i 7table-cloths we should call them7 are spread1 but neither knives1 forks1 spoons1 glasses1 or napkins1 so essential to the comfortable enjoyment of a meal amongst ,europeans4 ,but those who never knew such comforts have no desire for the indulgence1 nor taste to appreciate them4 ,on the several occasions1 amongst ,native society1 of assembling in large parties1 as at births and marriages1 the halls1 although extensive1 would be inadequate to accommodate the whole party4 ,they then have awnings of white calico1 neatly flounced with muslin1 supported on poles fixed in the courtyard1 and connecting the open space with the great hall1 by wooden platforms which are brought to a line with the building1 and covered with shutteringhie and white carpets to correspond with the floor-furniture of the hall2 and here the ladies sit by day and sleep by night very comfortably1 without feeling any great inconvenience from the absence of their bedsteads1 which could never be arranged for the accommodation of so large an assemblage--nor is it ever expected4 ,the usually barren look of these almost unfurnished halls is on such occasions quite changed1 when the ladies are assembled in their various dresses2 the brilliant display of jewels1 the glittering drapery of their dress1 the various expressions of countenance1 and different figures1 the multitude of female attendants and slaves1 the children of all ages and sizes in their variously ornamented dresses1 are subjects to attract both the eye and the mind of an observing visitor2 and the hall1 which when empty appeared desolate and comfortless1 thus filled1 leaves nothing wanting to render the scene attractive4 ,the buzz of human voices1 the happy playfulness of the children1 the chaste singing of the domenies fill up the animated picture4 ,i have sometimes passed an hour or two in witnessing their innocent amusements1 without any feeling of regret for the brief sacrifice of time ,i had made4 ,i am free to confess1 however1 that ,i have returned to my tranquil home with increased delight after having witnessed the bustle of a zeenahnah assembly4 ,at first ,i pitied the apparent monotony of their lives2 but this feeling has worn away by intimacy with the people1 who are thus precluded from mixing generally with the world4 ,they are happy in their confinement2 and never having felt the sweets of liberty1 would not know how to use the boon if it were to be granted them4 ,as the bird from the nest immured in a cage is both cheerful and contented1 so are these females4 ,they have not1 it is true1 many intellectual resources1 but they have naturally good understandings1 and having learned their duty they strive to fulfil it4 ,so far as ,i have had any opportunity of making personal observations on their general character they appear to me obedient wives1 dutiful daughters1 affectionate mothers1 kind mistresses1 sincere friends1 and liberal benefactresses to the distressed poor4 ,these are their moral qualifications1 and in their religious duties they are zealous in performing the several ordinances which they have been instructed by their parents or husbands to observe4 ,if there be any merit in obeying the injunctions of their ,lawgiver1 those whom ,i have known most intimately deserve praise1 since 'they are faithful in that they profess'4 ,to ladies accustomed from infancy to confinement this is by no means irksome2 they have their employments and their amusements1 and though these are not exactly to our taste1 nor suited to our mode of education1 they are not the less relished by those for whom they were invented4 ,they perhaps wonder equally at some of our modes of dissipating time1 and fancy we might spend it more profitably4 ,be that as it may1 the ,mussulmaun ladies1 with whom ,i have been long intimate1 appear to me always happy1 contented1 and satisfied with the seclusion to which they were born2 they desire no other1 and ,i have ceased to regret they cannot be made partakers of that freedom of intercourse with the world we deem so essential to our happiness1 since their health suffers nothing from that confinement1 by which they are preserved from a variety of snares and temptations2 besides which1 they would deem it disgraceful in the highest degree to mix indiscriminately with men who are not relations4 ,they are educated from infancy for retirement1 and they can have no wish that the custom should be changed1 which keeps them apart from the society of men who are not very nearly related to them4 ,female society is unlimited1 and that they enjoy without restraint4 ,a lady whose friendship ,i have enjoyed from my first arrival in ,india1 heard me very often speak of the different places ,i had visited1 and she fancied her happiness very much depended on seeing a river and a bridge4 ,i undertook to gain permission from her husband and father1 that the treat might be permitted2 they1 however1 did not approve of the lady being gratified1 and ,i was vexed to be obliged to convey the disappointment to my friend4 ,she very mildly answered me1 ',i was much to blame to request what ,i knew was improper for me to be indulged in2 ,i hope my husband and family will not be displeased with me for my childish wish2 pray make them understand how much ,i repent of my folly4 ,i shall be ashamed to speak on the subject when we meet4' ,i was anxious to find out the origin of secluding females in the ,mussulmaun societies of ,hindoostaun1 as ,i could find no example in the ,mosaic law1 which appears to have been the pattern ,muhumud followed generally in domestic habits4 ,i am told by the best possible authority1 that the first step towards the seclusion of females occurred in the life of ,mahumud1 by whose command the face and figure of women were veiled on their going from home1 in consequence of some departure from strict propriety in one of his wives 7,ayashur1#aj the daughter of ,omir72 she is represented to have been a very beautiful woman1 and was travelling with ,mahumud on a journey in ,arabia4 ',the beautiful ,ayashur1 on her camel1 was separated from the party2 she arrived at the serai 7inn1 or halting-place7 several hours after they had encamped1 and declared that her delay was occasioned by the loss of a silver bangle from her ankle1 which after some trouble she had discovered1 and which she produced in a bruised state in testimony of her assertion4 ,mahumud was displeased1 and her father enraged beyond measure at his daughter's exposing herself to the censure of the public1 by allowing any thing to detach her from the party4' ,mahumud assuaged ,omir's anger by a command then first issued1 ',that all females1 belonging to the faithful1 should be compelled to wear a close veil over their face and figure whenever they went abroad4' ,in ,arabia and ,persia the females are allowed to walk or ride out with a sort of hooded cloak1 which falls over the face1 and has two eye-holes for the purpose of seeing their way4#aa ,they are to be met with in the streets of those countries without a suspicion of impropriety when thus habited4 ,the habit of strict seclusion1 however1 originated in ,hindoostaun with ,tamerlane the conqueror of ,india4 ,when ,tamerlane#ab with his powerful army entered ,india1 he issued a proclamation to all his followers to the following purport1 ',as they were now in the land of idolatry and amongst a strange people1 the females of their families should be strictly concealed from the view of strangers'2 and ,tamerlane himself invented the several covered conveyances which are to the present period of the ,mussulmaun history in use1 suited to each grade of female rank in society4 ,and the better to secure them from all possibility of contamination by their new neighbours1 he commanded that they should be confined to their own apartments and behind the purdah1 disallowing any intercourse with males of their own persuasion even1 who were not related by the nearest ties1 and making it a crime in any female who should willingly suffer her person to be seen by men out of the prescribed limits of consanguinity4 ,tamerlane1 it may be presumed1 was then ignorant of the religious principles of the ,hindoos4 ,they are strictly forbidden to have intercourse or intermarry with females who are not strictly of their own caste or tribe1 under the severe penalty of losing that caste which they value as their life4 ,to this may be attributed1 in a great degree1 the safety with which female foreigners travel daak#ac 7post7 in their palankeens1 from one point of the ,indian continent to another1 without the knowledge of five words of the ,hindoostaunie tongue1 and with no other servant or guardian but the daak-bearers1 who carry them at the rate of four miles an hour1 travelling day and night successively4 ,the palankeen is supported on the shoulders of four bearers at once1--two having the front pole attached to the vehicle1 and two supporting the pole behind4 ,the four bearers are relieved every five or six minutes by other four1 making the set of eight to each palankeen1--this set conveys their burden from eight to ten miles1 where a fresh party are in waiting to relieve them1 and so on to the extent of the projected journey2 much in the same way as relays of horses are stationed for post-travelling in ,england4 ,perhaps the tract of country passed through may not present a single hut or habitation for miles together1 often through jungles of gloomy aspect2 yet with all these obstacles1 which would excite fear or distrust in more civilized parts of the world1 females travel in ,india with as perfect security from insult as if they were guarded by a company of sepoys1 or a troop of cavalry4 ,i am disposed to think that the invention of covered conveyances by ,tamerlane first gave rise to the bearers4 ,it seems so probable that the conqueror of the ,hindoos should have been the first to degrade human nature1 by compelling them to bear the burden of their fellow-creatures4 ,i can never forget the first impression1 on my mind1 when witnessing this mode of conveyance on my landing at ,calcutta2 and although ,i am willing to agree that the measure is one of vast utility in this climate1 and to acknowledge with gratitude the benefit ,i have derived by this personal convenience1 yet ,i never seat myself in the palankeen or thonjaun#ad without a feeling bordering on self-reproach1 as being one amongst the number to perpetuate the degradation of my fellow-mortals4 ,they1 however1 feel nothing of this sentiment themselves1 for they are trained from boyhood to the toil1 as the young ox to the yoke4 ,it is their business2 the means of comfort is derived to them by this service2 they are happy in the employment1 and generally cheerful1 and form a class of people in themselves respected by every other both for their services and for their general good behaviour4 ,in the houses of foreigners they are the most useful amongst the whole establishment2 they have charge of property1 keep the furniture in exact order1 prepare the beds1 the lamps1 and the candles1 where wax is used4 ,tallow having beef-fat in its manufacture is an abomination1 to the ,hindoos1 by whom it is considered unholy to slay1 or even to touch any portion of the slaughtered cattle of their respect3 for believing in transmigration1 they affirm that these animals receive the souls of their departed relations4 ,the bearers make the best of nurses to children1 and contribute to the comfort of their employer by pulling the punkah night and day3 in short1 so necessary are these servants to the domestic economy of sojourners in the ,east1 that their merits as a people must be a continual theme of praise2 for ,i know not how an ,english establishment could be concluded with any degree of comfort without these most useful domestics4 ,but ,i have allowed my pen to stray from the subject of female seclusion1 and will here bring that part of my history to a close in very few words4 ,those females who rank above peasants or inferior servants1 are disposed from principle to keep themselves strictly from observation2 all who have any regard for the character or the honour of their house1 seclude themselves from the eye of strangers1 carefully instructing their young daughters to a rigid observance of their own prudent example4 ,little girls1 when four years old1 are kept strictly behind the purdah1 and when they move abroad it is always in covered conveyances1 and under the guardianship of a faithful female domestic1 who is equally tenacious us the mother to preserve the young lady's reputation unblemished by concealing her from the gaze of men4 ,the ladies of zeenahnah life are not restricted from the society of their own sex2 they are1 as ,i have before remarked1 extravagantly fond of company1 and equally as hospitable when entertainers4 ,to be alone is a trial to which they are seldom exposed1 every lady having companions amongst her dependants2 and according to her means the number in her establishment is regulated4 ,some ladies of rank have from two to ten companions1 independent of slaves and domestics2 and there are some of the ,royal family at ,lucknow who entertain in their service two or three hundred female dependants1 of all classes4 ,a well-filled zeenahnah is a mark of gentility2 and even the poorest lady in the country will retain a number of slaves and domestics1 if she cannot afford companions2 besides which they are miserable without society1 the habit of associating with numbers having grown up with infancy to maturity3 'to be alone' is considered1 with women thus situated1 a real calamity4 ,on occasions of assembling in large parties1 each lady takes with her a companion besides two or three slaves to attend upon her1 no one expecting to be served by the servants of the house at which they are visiting4 ,this swells the numbers to be provided for2 and as the visit is always for three days and three nights 7except on ,eades1 when the visit is confined to one day71 some forethought must be exercised by the lady of the house1 that all may be accommodated in such a manner as may secure to her the reputation of hospitality4 ,the kitchen and offices to the zeenahnah1 ,i have remarked1 occupy one side of the quadrangle2 they face the great or centre hall appropriated to the assembly4 ,these kitchens1 however1 are sufficiently distant to prevent any great annoyance from the smoke2--,i say smoke1 because chimneys have not yet been introduced into the kitchens of the ,natives4 ,the fire-places are all on the ground1 something resembling stoves1 each admitting one saucepan1 the ,asiastic style of cooking requiring no other contrivance4 ,roast or boiled joints are never seen at the dinner of a ,native3 a leg of mutton or sirloin of beef would place the hostess under all sorts of difficulties1 where knives and forks are not understood to be amongst the useful appendages of a meal4 ,the variety of their dishes are countless1 but stews and curries are the chief2 all the others are mere varieties4 ,the only thing in the shape of roast meats1 are small lean cutlets bruised1 seasoned and cemented with pounded poppy-seed1 several being fastened together on skewers3 they are grilled or roasted over a charcoal fire spread on the ground1 and then called keebaab1#ae which word implies1 roast meat4 ,the kitchen of a zeenahnah would be inadequate to the business of cooking for a large assembly2 the most choice dishes only 7for the highly favoured guests71 are cooked by the servants of the establishment4 ,the needed abundance required on entertaining a large party is provided by a regular bazaar cook1 several of whom establish themselves in ,native cities1 or wherever there is a ,mussulmaun population4 ,orders being previously given1 the morning and evening dinners are punctually forwarded at the appointed hours in covered trays1 each tray having portions of the several good things ordered1 so that there is no confusion in serving out the feast on its arrival at the mansion4 ,the food thus prepared by the bazaar cook 7naunbye1#af he is called71 is plain boiled-rice1 sweet-rice1 kheer#ag 7rice-milk71 mautungun#ah 7rice sweetened with the addition of preserved fruits1 raisins1 c41 coloured with saffron71 sallons#ai 7curries7 of many varieties1 some cooked with vegetables1 others with unripe fruits with or without meat2 pillaus of many sorts1 keebaabs1 preserves1 pickles1 chatnees1 and many other things too tedious to admit of detail4 ,the bread in general use amongst ,natives is chiefly unleavened2 nothing in the likeness of ,english bread is to be seen at their meals2 and many object to its being fermented with the intoxicating toddy 7extracted from a tree74 ,most of the ,native bread is baked on iron plates over a charcoal fire4 ,they have many varieties1 both plain and rich1 and some of the latter resembles our pastry1 both in quality and flavour4 ,the dinners1 ,i have said1 are brought into the zeenahnah ready dished in the ,native earthenware1 on trays2 and as they neither use spoons or forks1 there is no great delay in setting out the meal where nothing is required for display or effect1 beyond the excellent quality of the food and its being well cooked4 ,in a large assembly all cannot dine at the dustha-khawn of the lady-hostess1 even if privileged by their rank2 they are1 therefore1 accommodated in groups of ten1 fifteen1 or more1 as may be convenient2 each lady having her companion at the meal1 and her slaves to brush off the intruding flies with a chowrie1 to hand water1 or to fetch or carry any article of delicacy from or to a neighbouring group4 ,the slaves and servants dine in parties after their ladies have finished1 in any retired corner of the court-yard--always avoiding as much as possible the presence of their superiors4 ,before any one touches the meal1 water is carried round for each lady to wash the hand and rinse the mouth4 ,it is deemed unclean to eat without this form of ablution1 and the person neglecting it would he held unholy2 this done1 the lady turns to her meal1 saying1 ',bis ma ,allah6'--7,in the name or to the praise of ,god67 and with the right hand conveys the food to her mouth1 7the left is never used at meals7#bj2 and although they partake of every variety of food placed before them with no other aid than their fingers1 yet the mechanical habit is so perfect1 that they neither drop a grain of rice1 soil the dress1 nor retain any of the food on their fingers4 ,the custom must always be offensive to a foreign eye1 and the habit none would wish to copy2 yet every one who witnesses must admire the neat way in which eating is accomplished by these really 'children of ,nature'4 ,the repast concluded1 the lota#ba 7vessel with water71 and the luggun#bb 7to receive the water in after rinsing the hands and mouth71 are passed round to every person1 who having announced by the ',shuggur ,allah6'--,all thanks to ,god6--that she has finished1 the attendants present first the powdered peas1 culled basun1#bc--which answers the purpose of soap in removing grease1 c41 from the fingers1--and then the water in due course4 ,soap has not even yet been brought into fashion by the ,natives1 except by the washermen2 ,i have often been surprised that they have not found the use of soap a necessary article in the nursery1 where the only substitute ,i have seen is the powdered pea4 ,lotas and lugguns are articles in use with all classes of people2 they must be poor indeed who do not boast of one1 at least1 in their family4 ,they are always of metal1 either brass1 or copper lacquered over1 or zinc2 in some cases1 as with the nobility1 silver and even gold are converted into these useful articles of ,native comfort4 ,china or glass is comparatively but little used2 water is their only beverage1 and this is preferred1 in the absence of metal basins1 out of the common red earthen katorah#bd 7cup shaped like a vase74 ,china dishes1 bowls1 and basins1 are used for serving many of the savoury articles of food in2 but it is as common in the privacy of the palace1 as well as in the huts of the peasantry1 to see many choice things introduced at meals served up in the rude red earthen platter2 many of the delicacies of ,asiatic cookery being esteemed more palatable from the earthen flavour of the new vessel in which it is served4 ,i very well remember the first few days of my sojourn at ,lucknow1 feeling something bordering on dissatisfaction1 at the rude appearance of the dishes containing choice specimens of ,indian cookery1 which poured in 7as is customary upon fresh arrivals7 from the friends of the family ,i had become a member of4 ,i fancied1 in my ignorance1 that the ,mussulmaun people perpetuated their prejudices even to me1 and that they must fear ,i should contaminate their china dishes2 but ,i was soon satisfied on this point3 ,i found1 by experience1 that brown earthen platters were used by the nobility from choice2 and in some instances1 the viand would have wanted its greatest relish if served in ,china or silver vessels4 ,custom reconciles every thing3 ,i can drink a draught of pure water now from the earthen katorah of the ,natives with as much pleasure as from a glass or a silver cup1 and feel as well satisfied with their dainties out of an earthen platter1 as when conveyed in silver or ,china dishes4 ,china tea sets are very rarely found in the zeenahnah2 tea being used by the ,natives more as a medicine than a refreshment1 except by such gentlemen as have frequent intercourse with the ',sahib ,logue' 7,english gentry71 among whom they acquire a taste for this delightful beverage4 ,the ladies1 however1 must have a severe cold to induce them to partake of the beverage even as a remedy1 but by no means as a luxury4#be ,i imagined that the inhabitants of a zeenahnah were sadly deficient in actual comforts1 when ,i found1 upon my first arrival in ,india1 that there were no preparations for breakfast going forward3 every one seemed engaged in pawn eating1 and smoking the hookha1 but no breakfast after the morning ,namaaz4 ,i was1 however1 soon satisfied that they felt no sort of privation1 as the early meal so common in ,europe has never been introduced in ,eastern circles4 ,their first meal is a good substantial dinner1 at ten1 eleven1 or twelve o'clock1 after which follow pawn and the hookha2 to this succeeds a sleep of two or three hours1 providing it does not impede the duty of prayer2--the pious1 ,i ought to remark1 would give up every indulgence which would prevent the discharge of this duty4 ,the second meal follows in twelve hours from the first1 and consists of the same substantial fare2 after which they usually sleep again until the dawn of day is near at hand4 ,it is the custom amongst ,natives to eat fruit after the morning sleep1 when dried fruits1 confectionery1 radishes1 carrots1 sugar-cane1 green peas1 and other such delicacies1 are likewise considered wholesome luxuries1 both with the ladies and the children4 ,a dessert immediately after dinner is considered so unwholesome1 that they deem our practice extremely injudicious4 ,such is the difference of custom2 and ,i am disposed to think their fashion1 in this instance1 would be worth imitating by ,europeans whilst residing in ,india4 ,i have been much amused with the curious inquiries of a zeenahnah family when the gardener's dhaullie is introduced4 ,a dhaullie1#bf ,i must first tell you1 is a flat basket1 on which is arranged1 in neat order1 whatever fruit1 vegetables1 or herbs are at the time in season1 with a nosegay of flowers placed in the centre4 ,they will often ask with wonder--',how do these things grow8'--',how do they look in the ground8'--and many such child-like remarks have ,i listened to with pity1 whilst ,i have relieved my heart by explaining the operations of ,nature in the vegetable kingdom1 a subject on which they are perfectly ignorant1 and1 from the habits of seclusion in which they live1 can never properly be made to understand or enjoy4 ,i have said water is the only beverage in general use amongst the ,mussulmaun ,natives4 ,they have sherbet1 however1 as a luxury on occasions of festivals1 marriages1 c4 ,this sherbet is simply sugar and water1 with a flavour of rose-water1 or kurah#bg added to it4 ,the hookha is almost in general use with females4 ,it is a common practice with the lady of the house to present the hookha she is smoking to her favoured guest4 ,this mark of attention is always to be duly appreciated2 but such is the deference paid to parents1 that a son can rarely be persuaded by an indulgent father or mother to smoke a hookha in their revered presence2--this praiseworthy feeling originates not in fear1 but real genuine respect4 ,the parents entertain for their son the most tender regard2 and the father makes him both his companion and his friend2 yet the most familiar endearments do not lessen the feeling of reverence a good son entertains for his father4 ,this is one among the many samples of patriarchal life1 my first ,letter alluded to1 and which ,i can never witness in real life1 without feeling respect for the persons who follow up the patterns ,i have been taught to venerate in our ,holy ,scripture4 ,the hookha1 as an indulgence of a privilege1 is a great definer of etiquette4 ,in the presence of the ,king or reigning ,nuwaub1 no subject1 however high he may rank in blood or royal favour1 can presume to smoke4 ,in ,native courts1 on state occasions1 hookhas are presented only to the ,governor-,general1 the ,commander-in-,chief1 or the ,resident at his ,court1 who are considered equals in rank1 and therefore entitled to the privilege of smoking with him2 and they cannot consistently resist the intended honour4 ,should they dislike smoking1 a hint is readily understood by the hookha-bahdhaar#bh to bring the hookha1 charged with the materials1 without the addition of fire4 ,application of the munall#bi 7mouth-piece7 to the month indicates a sense of the honour conferred4 #a ,mahall4 #b ,parda4 #c ,jhilmil1 chiq1 the ,anglo-,indian 'chick'4 #d ,shatranji1 see p4 #ai4 #e ,sozani 7sozan1 'a needle'71 an embroidered quilt4 #f ,razai1 a counterpane padded with cotton4 #g ,dopatta1 a double sheet3 see p4 #bf4 #h ,see p4 #bd4 #i ,dastarkhwan1 see p4 #ajh4 #aj ',ayishah1 daughter of ,abubakr1 third and best loved wife of the ,prophet1 though she bore him no child4 ,the tale of the scandal about her is historical1 but it is treated as a calumny 7,koran1 xxiv4 ,,ii1 #bb1 with ,sale's note74 #aa ,known as the burqa4 #ab ,amir ,taimur1 known as ,taimur ,lang1 'the lame'1 was born ,a4,d4 #accf2 ascended the throne at ,balkh1 #acgj2 invaded ,india and captured ,delhi1 #acih2 died #adje1 and was buried at ,samarkand4 ,there seems to be no evidence that he introduced the practice of the seclusion of women1 an ancient ,semitic custom1 which1 however1 was probably enforced on the people of ,india by the brutality of foreign invaders4 #ac ,dak4 #ad ,see p4 #cb4 #ae ,kabab1 properly1 small pieces of meat roasted on skewers4 #af ,nanbai1 a baker of bread 7nan74 #ag ,khir1 milk boiled with rice1 sugar1 and spices4 #ah ,mutanjan1 a corruption of muttajjan1 'fried in a pan'2 usually in the form mutanjan pulao1 meat boiled with rice1 sugar1 butter1 and sometimes pine-apples or nuts4 #ai ,salan1 a curry of meat1 fish1 or vegetables4 #bj ,the left hand is used for purposes of ablution4 #ba ,the ,musalman lota1 properly called badhna1 differs from that used by ,hindus in having a spout like that of a teapot4 #bb ,lagan1 a brass or copper pan in which the hands are washed3 also used for kneading dough4 #bc ,besan1 flour1 properly that of gram 7chana74 ,the prejudice against soap is largely due to imitation of ,hindus1 who believe themselves to be polluted by fat4 ,arabs1 after a meal1 wash their hands and mouths with soap 7,burton1 ,pilgrimage1 ii4 #beg74 ,sir ,g4 ,watt 7,economic ,dictionary1 iii4 #hd ff47 gives a long list of other detergents and substitutes for soap4 #bd ,katora4 #be ,the prejudice against the use of tea has much decreased since this book was written1 owing to its cultivation in ,india4 ,musalmans and many ,hindus now drink it freely4 #bf ,dali1 the 'dolly' of ,anglo-,indians4 #bg ,see p4 #ac4 #bh ,huqqahbardar4 #bi ,munhnal4 ,,letter ,,xiii ,plurality of wives4--,mahumud's motive for permitting this privilege4--,state of society at the commencement of the ,prophet's mission4--,his injunctions respecting marriage4--,parents invariably determine on the selection of a husband4--,first marriages attended by a public ceremony4--,the first wife takes precedence of all others4--,generosity of deposition evinced by the ,mussulmaun ladies4--,divorces obtained under certain restrictions4--,period of solemnizing marriage4--,method adopted in choosing a husband or wife4--,overtures and contracts of marriage1 how regulated4--,mugganee1 the first contract4--,dress of the bride elect on this occasion4--,the ceremonies described as witnessed4--,remarks on the bride4--,present from the bridegroom on ,buckrah ,eade4 ,the ,mussulmauns have permission from their ,lawgiver to be pluralists in wives1 as well as the ,israelites of old4#a ,mahumud's motive for restricting the number of wives each man might lawfully marry1 was1 say his biographers1 for the purpose of reforming the then existing state of society1 and correcting abuses of long standing amongst the ,arabians4 ,my authority tells me1 that at the period of ,mahumud's commencing his mission1 the ,arabians were a most abandoned and dissolute people1 guilty of every excess that can debase the character of man3 drunkards1 profligate1 and overbearing barbarians1 both in principle and action4 ,mahumud is said unvariedly to have manifested kindly feelings towards the weaker sex1 who1 he considered1 were intended to be the companion and solace of man1 and not the slave of his ungovernable sensuality or caprice2 he set the best possible example in his own domestic circle1 and instituted such laws as were then needed to restrain vice and promote the happiness of those ,arabians who had received him as a ,prophet4 ,he forbade all kinds of fermented liquors1 which were then in common use2 and to the frequent intoxication of the men1 were attributed their vicious habits1 base pursuits1 and unmanly cruelty to the poor females4 ,mahumud's code of laws relating to marriage restricted them to a limited number of wives2 for at that period they all possessed crowded harems1 many of the inhabitants of which were the victims of their reckless persecution2 young females torn from the bosom of their families and immured in the vilest state of bondage1 to be cast out upon the wide world to starvation and misery1 whenever the base master of the house or tent desired to make room for a fresh supply1 often the spoils of his predatory excursions4 ,by the laws of ,mahumud his followers are restrained from concubinage2 they are equally restricted from forced marriages4 ,the number of their wives must be regulated by their means of supporting them1 the law strictly forbidding neglect1 or unkind treatment of any one of the number his followers may deem it convenient to marry4 ,at the period when ,mahumud issued these necessary laws for the security of female comfort and the moral habits of the males1 there existed a practice with the ,arabs of forcing young women to marry against their inclination1 adding1 year by year1 to the many wretched creatures doomed1 for a time1 to all the miseries of a crowded hut2 and at last1 when tired of their persons or unable to provide them with sustenance1 turning them adrift without a home1 a friend1 or a meal4 ,to the present day the law against forced marriages is revered1 and no marriage contract can be deemed lawful without the necessary form of inquiry by the ,maulvee1 who1 in the presence of witnesses1 demands of the young lady1 'whether the contract is by her own free will and consent8' ,this1 however1 ,i am disposed to think1 in the present age1 is little else than a mere form of 'fulfilling the law' since the engagement is made by the parents of both parties1 the young couple being passive subjects to the parental arrangement1 for their benefit as they are assured4 ,the young lady1 from her rigid seclusion1 has no prior attachment1 and she is educated to be 'obedient to her husband'4 ,she is taught from her earliest youth to look forward to such match as her kind parents may think proper to provide for her2 and1 therefore1 can have no objection to accepting the husband selected for her by them4 ,the parents1 loving their daughter1 and aware of the responsibility resting on them1 are cautious in selecting for their girls suitable husbands1 according to their particular view of the eligibility of the suitor4 ,the first marriage of a ,mussulmaun is the only one where a public display of the ceremony is deemed necessary1 and the first wife is always considered the head of his female establishment4 ,although he may be the husband of many wives in the course of time1 and some of them prove greater favourites1 yet the first wife takes precedence in all matters where dignity is to be preserved4 ,and when the several wives meet--each have separate habitations if possible--all the rest pay to the first wife that deference which superiority exacts from inferiors2 not only do the secondary wives pay this respect to the first1 but the whole circle of relations and friends make the same distinction1 as a matter of course2 for the first wife takes precedence in every way4 ,should the first wife fortunately present her husband with a son1 he is the undisputed heir2 but the children of every subsequent wife are equals in the father's estimation4 ,should the husband be dissolute and have offspring by concubines--which is not very common1--those children are remembered and provided for in the distribution of his property2 and1 as very often occurs1 they are cherished by the wives with nearly as much care as their own children2 but illegitimate offspring very seldom marry in the same rank their father held in society4 ,the latitude allowed by 'the law' preserves the many-wived ,mussulmaun from the world's censure2 and his conscience rests unaccused when he adds to his numbers1 if he cannot reproach himself with having neglected or unkindly treated any of the number bound to him1 or their children4 ,but the privilege is not always indulged in by the ,mussulmauns2 much depends on circumstances1 and more on the man's disposition4 ,if it be the happy lot of a kind-hearted1 good man to be married to a woman of assimilating mind1 possessing the needful requisites to render home agreeable1 and a prospect of an increasing family1 then the husband has no motive to draw him into further engagements1 and he is satisfied with one wife4 ,many such men ,i have known in ,hindoostaun1 particularly among the ,syaads and religious characters1 who deem a plurality of wives a plague to the possessors in proportion to their numbers4 ,the affluent1 the sensualist1 and the ambitious1 are most prone to swell the numbers in their harem4 ,with some men1 who are not highly gifted intellectually1 it is esteemed a mark of gentility to have several wives4 ,there are some instances of remarkable generosity in the conduct of good wives 7which would hardly gain credit with females differently educated71 not necessary to the subject before me2 but ,i may here add to the praise of a good wife among these people1 that she never utters a reproach1 nor gives evidence by word or manner in her husband's presence that she has any cause for regret2 she receives him with undisguised pleasure1 although she has just before learned that another member has been added to his well-peopled harem4 ,the good and forbearing wife1 by this line of conduct1 secures to herself the confidence of her husband2 who1 feeling assured that the amiable woman has an interest in his happiness1 will consult her and take her advice in the domestic affairs of his children by other wives1 and even arrange by her judgment all the settlements for their marriages1 c4 ,he can speak of other wives without restraint1--for she knows he has others1--and her education has taught her1 that they deserve her respect in proportion as they contribute to her husband's happiness4 ,the children of her husband are admitted at all times and seasons1 without restraint or prejudice2 she loves them next to her own1 because they are her husband's4 ,she receives the mothers of such children without a shade of jealousy in her manner1 and delights in distinguishing them by favours and presents according to their several merits4 ,from this picture of many living wives in ,mussulmaun society1 it must not be supposed ,i am speaking of women without attachment to their husbands2 on the contrary1 they are persons who are really susceptible of pure love1 and the generosity of their conduct is one of the ways in which they prove themselves devoted to their husband's happiness4 ,this1 they say1 was the lesson taught them by their amiable mother1 and this is the example they would set for the imitation of their daughters4 ,i do not mean to say this is a faithful picture of all the females of zeenahnah life4 ,the mixture of good and bad tempers or dispositions is not confined to any class or complexion of people1 but is to be met with in every quarter of the globe4 ,in general1 ,i have observed those females of the ,mussulmaun population who have any claim to genteel life1 and whose habits are guided by religious principles1 evince such traits of character as would constitute the virtuous and thoroughly obedient wife in any country2 and many1 whom ,i have had the honour to know personally1 would do credit to the most enlightened people in the world4 ,should the first wife prove a termagant or unfaithful--rare occurrences amongst the inmates of the harem1--the husband has the liberty of divorcing her by paying down her stipulated dowry4 ,this dowry is an engagement made by the husband on the night of ,baarraat#b 7when the bridegroom is about to take his bride from her parents to his own home74 ,on which occasion the ,maulvee asks the bridegroom to name the amount of his wife's dowry1 in the event of separation2 the young man is at liberty to name any sum he pleases4 ,it would not prevent the marriage if the smallest amount were promised2 but he is in the presence of his bride's family1 and within her hearing also1 though he has not yet seen her2--it is a critical moment for him1 thus surrounded4 ,besides1 as he never intends to separate from the lady1 in the strict letter of the law1 he cannot refrain from gratifying those interested in the honour he is about to confer by the value of the promised dowry1 and1 therefore1 he names a very heavy sum1 which perhaps his whole generation never could have collected in their joint lives4 ,this sum would of itself be a barrier to divorce2 but that is not the only object which influences the ,mussulmaun generally to waive the divorce2 it is because they would not publish their own disgrace1 by divorcing an unfaithful or undutiful wife4 ,if the first wife dies1 a second is sought after on the same principle which guided the first--'a superior to head his house'4 ,in this case there would be the same public display which marked the first wife's marriage2 all the minor or secondary wives being introduced to the zeenahnah privately2 they are in consequence termed ,dhollie#c wives1 or brought home under cover4 ,many great men appear to be close imitators of ,king ,solomon1 with whose history they are perfectly conversant1 for ,i have heard of the sovereign princes in ,hindoostaun having seven or eight hundred wives at one time in their palaces4 ,this is hearsay report only1 and ,i should hope an exaggeration4#d ,the first marriage is usually solemnized when the youth is eighteen1 and the young lady thirteen1 or fourteen at the most2 many are married at an earlier age1 when1 in the opinion of the parents1 an eligible match is to be secured4 ,and in some cases1 where the parents on both sides have the union of their children at heart1 they contract them at six or seven years old1 which marriage they solemnly bind themselves to fulfil when the children have reached a proper age2 under these circumstances the children are allowed to live in the same house1 and often form an attachment for each other1 which renders their union a life of real happiness4 ,there are to be found in ,mussulmaun society parents of mercenary minds1 who prefer giving their daughters in marriage as dhollie wives to noblemen or men of property1 to the preferable plan of uniting them with a husband of their own grade1 with whom the girl would most likely live without a rival in the mud-walled tenement2 this will explain the facilities offered to a sovereign or nobleman in extending the numbers of his harem4 ,some parents excuse themselves in thus disposing of their daughters on the score of poverty1 and the difficulty they find in defraying the expenses of a wedding3 this ,i conceive to be one great error in the economy of the ,mussulmaun people1--unnecessary expense incurred in their marriage ceremonies1 which hampers them through life in their circumstances4 ,parents1 however poor1 will not allow their daughter to be conveyed from their home1 where the projected union is with an equal1 without a seemingly needless parade of music1 and a marriage-portion in goods and chattels1 if they have no fortune to give beside2 then the expense of providing dinners for friends to make the event conspicuous1 and the useless articles of finery for the girl's person1 with many other ways of expending money1 to the detriment of the parents' finances1 without any very substantial benefit to the young couple4 ,but this dearly-loved custom cannot be passed over2 and if the parents find it impossible to meet the pecuniary demands of these ceremonies1 the girl has no alternative but to live out her days singly1 unless by an agent's influence she is accepted as a dhollie wife to some man of wealth4 ,girls are considered to have passed their prime when they number from sixteen to eighteen years2 even the poorest peasant would object to a wife of eighteen4 ,there has been the same difficulty to encounter in every age of ,mussulmaun history in ,hindoostaun2 and in the darker periods of civilization1 the obstacles to settling their daughters to advantage induced the villagers and the uneducated to follow the example of the ,rajpoots1 viz41 to destroy the greater proportion of females at their birth4 ,in the present age1 this horrid custom is never heard of amongst any classes of the ,mussulmaun population#e2 but by the ,rajpoot ,hindoos it is still practised1 as one of their chiefs very lately acknowledged in the presence of a friend of mine4 ,i have often heard ,meer ,hadjee ,shaah declare that it was a common occurrence within his recollection1 among the lower classes of the people in the immediate vicinity of ,loodeeanah1#f where he lived when a boy2 and that the same practice existed in the ,oude territory1 amongst the peasantry even at a much later date4 ,one of the ,nuwaubs of ,oude1--,i think ,asoof ood ,dowlah1--hearing with horror of the frequent recurrence of this atrocity in the remote parts of his province1 issued a proclamation to his subjects1 commanding them to desist from the barbarous custom#g2 and1 as an inducement to the wicked parents to preserve their female offspring alive1 grants of land were to be awarded to every female as a marriage-portion on her arriving at a proper age4 ,it is generally to be observed in a ,mussulmaun's family1 even at this day1 that the birth of a girl produces a temporary gloom1 whilst the birth of a boy gives rise to a festival in the zeenahnah4 ,some are wicked enough to say1 ',it is more honourable to have sons than daughters'1 but ,i believe the real cause is the difficulty to be encountered in settling the latter suitably4 ,the important affair of fixing upon a desirable match for their sons and daughters is the source of constant anxiety in the family of every ,mussulmaun1 from the children's earliest years to the period of its accomplishment4 ,there is a class of people who make it the business of their lives to negotiate marriages4 ,both men and women of this description are of course ingeniously expert in the art of talking1 and able to put the best colouring on the affair they undertake2 they occupy every day of their lives in roving about from house to house1 and1 as they have always something entertaining to say1 they generally gain easy admittance2 they make themselves acquainted with the domestic affairs of one family in order to convey them to another1 and so continue in their line of gossiping1 until the economy of every person's house is familiar to all4 ,the female gossip in her researches in zeenahnahs1 finds out all the expectations a mother entertains for her marriageable sons or daughters1 and details whatever she learns in such or such a zeenahnah1 as likely to meet the views of her present hostess4 ,every one knows the object of these visits1 and if they have any secret that the world may not participate in1 there is due caution observed that it may not transpire before this ,mrs4 ,gad-about4 ,when intelligence is brought1 by means of such agency1 to the mother of a son who happens to be marriageable1 that a lady of proper rank has a daughter to be sought1 she consults with her husband1 and further inquiries are instituted amongst their several friends1 male and female2 after due deliberation1 the connexion being found desirable1 the father will consult an omen before negotiations are commenced4 ,the omen to decide the important step is as follows3--,several slips of paper are cut up1 on half the number is written 'to be'1 on the other half1 'not to be'2 these papers are mixed together and placed under the prayer-carpet4 ,when the good ,mussulmaun is preparing for his evening ,namaaz 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 son4 ,at the portion of the service when he bows down his head to ,god1 he beseeches with much humility1 calling on the great power and goodness of ,god to instruct and guide him for the best interest of his child2 and then he repeats a short prayer expressive of his reliance on the wisdom of ,god1 and his perfect submission to whatever may be ,his wise decree in this important business4 ,the prayer concluded1 he seats himself with solemn gravity on the prayer-carpet1 again and again imploring ,divine guidance1 without which he is sure nothing good can accrue3 he then draws one slip from under his carpet2 if 'to be' is produced1 he places it by his left side2--a second slip is drawn out1 should that also bear the words 'to be' the business is so far decided4 ,he then offers thanks and praises to ,god1 congratulates his wife on the successful issue of the omen1 and discusses those plans which appear most likely to further the prospects of their dearly-loved son4 ,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 err3' to whom he gives praise and glory for all mercies received at ,his hand3 after this no overture or negotiation would be listened to by the pious father from the same quarter4#h ,the omen1 however1 proving favourable1 the affair is decided2 and in order to gain the best possible information of the real disposition of all parties concerned1 a confidential friend is sent to the zeenahnah of the young lady's mother to make her own observations on what passes within2 and to ascertain1 if possible1 whether the report brought by the female agent was true or exaggerated2 and finally1 to learn if their son would be received or rejected as a suitor1 provided advances were made4 ,the female friend returns1 after a day or two's absence1 to the anxious parents of the youth1 and details all she has seen or heard during her visit4 ,the young lady may1 perhaps1 have been seen 7this is not always conceded to such visitors71 in which case her person1 her manners1 her apparent disposition1 the hospitality and good breeding of the mother and other members of the zeenahnah1 are described2 and lastly1 it is hinted that1 all other things suiting1 the young lady being yet disengaged1 the projected offer would not be disagreeable to her parents4 ,the father of the youth then resolves on sending a male agent in due form to negotiate a marriage1 unless he happens to be personally acquainted with the girl's father2 in which case the lady is desired to send her female agent on the embassy1 and the father of the youth speaks on the subject in the meantime to the girl's father4 ,a very intimate friend of mine was seeking for a suitable match for her son1 and being much in her confidence1 ,i was initiated in all the mysteries and arrangements 7according to ,mussulmaun rule7 of the affair pending the marriage of her son4 ,the young lady to be sought 7wooed we should have it71 had been described as amiable and pretty--advantages as much esteemed as her rank2--fortune she had none worth mentioning1 but it was what is termed in ,indian society a good and equal match4 ,the overture was1 therefore1 to be made from the youth's family in the following manner3 ,on a silver tray covered with gold brocade and fringed with silver1 was laid the youth's pedigree1 traced by a neat writer in the ,persian character1 on richly embossed paper ornamented and emblazoned with gold figures4 ,the youth being a ,syaad1 his pedigree was traced up to ,mahumud1 in both paternal and maternal lines1 and many a hero and ,begum of their noble blood filled up the space from the ,prophet down to the youthful ,meer ,mahumud1 my friend's son4 ,on the tray1 with the pedigree1 was laid a nuzza1 or offering of five gold mohurs1 and twenty-one 7the lucky number7 rupees2 a brocaded cover1 fringed with silver1 was spread over the whole1 and this was conveyed by the male agent to the young ,begum's father4 ,the tray and its contents are retained for ever1 if the proposal is accepted3 if rejected1 the parties return the whole without delay1 which is received as a tacit proof that the suitor is rejected3 no further explanation is ever given or required4 ,in the present instance the tray was detained1 and in a few days after a female from their family was sent to my friend's house to make a general scrutiny of the zeenahnah and its inmates4 ,this female was pressed to stay a day or two1 and in that time many important subjects underwent discussion4 ,the youth was introduced1 and everything according with the views entertained by both parties1 the fathers met1 and the marriage1 it was decided1 should take place within a twelvemonth1 when the young lady would have accomplished her thirteenth year4 ',do you decide on having ,mugganee#i performed8' is the question proposed by the father of the youth to the father of the young maiden4 ,in the present case it was chosen1 and great were the preparations of my friend to do all possible honour to the future bride of her son4 ,mugganee is the first contract1 by which the parties are bound to fulfil their engagement at an appointed time4 ,the dress for a bride#aj differs in one material point from the general style of ,hindoostaunie costume3 a sort of gown is worn1 made of silver tissue1 or some equally expensive article1 about the walking length of an ,english dress2 the skirt is open in front1 and contains about twenty breadths of the material1 a tight body and long sleeves4 ,the whole dress is trimmed very richly with embroidered trimming and silver riband2 the deputtah 7drapery7 is made to correspond4 ,this style of dress is the original ,hindoo fashion1 and was worn at the ,court of ,delhi for many centuries2 but of late years it has been used only on marriage festivals amongst the better sort of people in ,hindoostaun1 except ,kings or ,nuwaubs sending khillauts to females1 when this dress1 called a jhammah1#aa is invariably one of the articles4 ,the costly dresses for the present ,mugganee my friend prepared at a great expense1 and with much good taste2 to which were added a ruby ring of great value1 large gold ear-rings1 offerings of money1 the flower-garlands for the head1 neck1 wrists1 and ankles1 formed of the sweet-scented jessamine2 choice confectionery set out in trays with the pawns and fruits2 the whole conveyed under an escort of soldiers and servants with a band of music1 from the residence of ,meer ,mahumud to that of his bride elect1 accompanied by many friends of the family4 ,these offerings from the youth bind the contract with the young lady1 who wears his ring from that day to the end of her life4 ,the poorer sort of people perform ,mugganee by the youth simply sending a rupee in a silk band1 to be tied on the girl's arm4 ,being curious to know the whole business of a wedding ceremony amongst the ,mussulmaun people1 ,i was allowed to perform the part of 'officiating friend' on this occasion of celebrating the ,mugganee4 ,the parents of the young lady having been consulted1 my visit was a source of solicitude to the whole family1 who made every possible preparation to receive me with becoming respect2 ,i went just in time to reach the gate at the moment the parade arrived4 ,i was handed to the door of the zeenahnah by the girl's father1 and was soon surrounded by the young members of the family1 together with many lady-visitors1 slaves1 and women-servants of the establishment4 ,they had never before seen an ,english-woman1 and the novelty1 ,i fancy1 surprised the whole group2 they examined my dress1 my complexion1 hair1 hands1 c41 and looked the wonder they could not express in words4 ,the young ,begum was not amongst the gazing throng2 some preliminary customs detained her behind the purdah1 where it may be supposed she endured all the agony of suspense and curiosity by her compliance with the prescribed forms4 ,the lady of the mansion waited my approach to the dulhaun#ab 7great hall7 with all due etiquette1 standing to receive and embrace me on my advancing towards her4 ,this ceremony performed1 ,i was invited to take a seat on the musnud-carpet with her on the ground2 a chair had been provided for me1 but ,i chose to respect the lady's preference1 and the seat on the floor suited me for the time without much inconvenience4 ,after some time had been passed in conversation on such subjects as suited the taste of the lady of the house1 ,i was surprised at the servants entering with trays1 which they placed immediately before me1 containing a full-dress suit in the costume of ,hindoostaun4 ,the hostess told me she had prepared this dress for me1 and ,i must condescend to wear it4 ,i would have declined the gaudy array1 but one of her friends whispered me1 ',the custom is of long standing2 when the face of a stranger is first seen a dress is always presented2 ,i should displease ,sumdun ,begum by my refusal2--besides1 it would be deemed an ill omen at the ,mugganee of the young ,bohue#ac ,begum if ,i did not put on the ,native dress before ,i saw the face of the bride elect4' ,these ,i found to be weighty arguments1 and felt constrained to quiet their apprehensions of ill-luck by compliance2 ,i therefore forced the gold dress and the glittering drapery over my other clothes1 at the expense of some suffering from the heat1 for it was at the very hottest season of the year1 and the dulhaun was crowded with visitors4 ,this important point conceded to them1 ,i was led to a side hall1 where the little girl was seated on her carpet of rich embroidery1 her face resting on her knees in apparent bashfulness4 ,i could not directly ascertain whether she was plain1 or pretty as the female agent had represented4 ,i was allowed the privilege of decorating the young lady with the sweet jessamine guinahs1#ad and placing the ring on the forefinger of the right hand2 after which1 the ear-rings1 the gold-tissue dress1 the deputtah were all in their turn put on1 the offering of money presented1 and then ,i had the first embrace before her mother4 ,she looked very pretty1 just turned twelve4 ,if ,i could have prevailed on her to be cheerful1 ,i should have been much gratified to have extended my visit in her apartment1 but the poor child seemed ready to sink with timidity2 and out of compassion to the dear girl1 ,i hurried away from the hall1 to relieve her from the burden my presence seemed to inflict1 the moment ,i had accomplished my last duty1 which was to feed her with my own hand1 giving her seven pieces of sugar-candy2 seven1 on this occasion1 is the lucky number1 ,i presume1 as ,i was particularly cautioned to feed her with exactly that number of pieces4 ,returning to the assembly in the dulhaun1 ,i would have gladly taken leave2 but there was yet one other custom to be observed to secure a happy omen to the young people's union4 ,once again seated on the musnud with ,sumdun ,begum1#ae the female slaves entered with sherbet in silver basins4 ,each person taking sherbet is expected to deposit gold or silver coins in the tray2 the sherbet-money at this house is collected for the bride2 and when during the three days' performance of the marriage ceremony at the bridegroom's house sherbet is presented to the guests1 the money collected there is reserved for him4 ,the produce of the two houses is afterwards compared1 and conclusions drawn as to the greatest portion of respect paid by the friends on either side4 ,the poor people find the sherbet-money a useful fund to help them to keep house2 but with the rich it is a mere matter to boast of1 that so much money was collected in consequence of the number of visitors who attended the nuptials4 ,after the ,mugganee ceremony had been performed1 and before the marriage was solemnized1 the festival of ,buckrah ,eade occurred2--in the eleventh ,letter you will find it remarked1 the bride and bridegroom elect then exchange presents2--my friend was resolved her son's presents should do honour to both houses1 and the following may give you an idea of an ,eade-gift4 ,thirty-five goats and sheep of the finest breed procurable1 which ,i succeeded in having sent in their natural dress1 instead of being adorned with gold-cloth and painted horns3 it was1 however1 with some persuasion the folly of this general practice was omitted in this instance4 ,the guinah or garland1 of flowers on a tray covered with brocade4 ,the guinah are sweet-scented flowers without stalks1 threaded into garlands in many pretty ways1 with great taste and ingenuity1 intermixed with silver ribands2 they are formed into bracelets1 necklaces1 armlets1 chaplets for the head1 and bangles for the legs4 ,there are people in ,lucknow who make the preparing of guinahs a profitable business1 as the population is so extensive as to render these flower-ornaments articles of great request4 ,a tray filled with pawns1 prepared with the usual ingredients1 as lime1 cuttie#af 7a bitter gum71 betel-nut1 tobacco1 spices1 c42 these pawns are tied up in packets of a triangular form and covered with enamelled foil of many bright colours4 ,several trays of ripe fruits of the season1 viz41 kurbootahs#ag 7shaddock71 kabooza#ah 7melons71 ununas#ai 7pine apple71 guavers1#bj sherreefha#ba 7custard-apple71 kummeruck1#bb jarmun#bc 7purple olives71 orme#bd 7mango71 falsah1#be kirhnee1#bf baer1#bg leechie1#bh ormpeach1#bi carounder1#cj and many other kinds of less repute4 ,confectionery and sweetmeats1 on trays1 in all the varieties of ,indian invention2 a full-dress suit for the young lady2 and on a silver tray the youth's nuzza of five gold mohurs1 and twenty-one rupees4 ,the ,eade offering of ,meer ,mahumud was escorted by servants1 soldiers1 and a band of music2 and the young lady returned a present to the bridegroom elect of thirty-five goats and sheep1 and a variety of undress skull-caps1 supposed to be her own work1 in spangles and embroidery4 ,i may state here1 that the ,natives of ,india never go bare-headed in the house4 ,the turban is always worn in company1 whatever may be the inconvenience from heat2 and in private life1 a small skull-cap1 often of plain white muslin1 just covers the head4 ,it is considered disgraceful in men to expose the head bare2 removing the turban from the head of an individual would be deemed as insulting as pulling a nose in ,europe4 ,whatever ,eade or festival may occur between the ,mugganee and the final celebration of nuptials1 presents are always interchanged by the young bride and bridegroom2 and with all such observances there is one prevailing custom1 which is1 that though there should be nothing at hand but part of their own gifts1 the trays are not allowed to go back without some trifling things to keep the custom in full force4 #a ,the ,koran 7iv4 #c7 allows ,musalmans to marry 'by twos1 or threes1 or fours'2 but the passage has been interpreted in various ways4 #b ,barat4 #c ,duli1 'the ,anglo-,indian 'dhooly'4 ,such wives are so called because they are brought to the houses of their husbands in an informal way1 without a regular marriage procession4 #d ,the ,king of ,vijayanagar had twelve thousand wives3 four thousand followed him on foot and served in the kitchen2 the same number marched with him on horseback2 the remainder in litters1 and two or three thousand of them were bound to burn themselves with his corpse 7,nicolo ,conti1 ,india in the ,fifteenth ,century1 part iii1 p4 #f74 ,in ,orissa a palm-leaf record states that one monarch died prematurely just as he had married his sixty-thousandth wife1 and a ,european traveller speaks of a later prince who had four thousand ladies 7,sir ,w4 ,hunter1 ,orissa4 ii1 #acb f474 ,manucci states that there were more than thirty thousand women in the palace of ,shah ,jahan at ,dheli1 and that he usually had two thousand women of different races in his zenana 7,storia de ,major1 i4 #aie1 ii4 #ccj74 ,tippoo ,sultan of ,mysore married nine hundred women 7,jaffur ,shurreef1 ,qanoon-e-,islam1 #ic74 #e ,there in evidence that infanticide did prevail among some ,musalman tribes4 ,where actual infanticide has disappeared1 it has often been replaced by neglect of female infants1 except in those castes where1 owing to a scarcity of girls1 they command a high price4--,reports ,census of ,india1 #aiaa1 i4 #baf ff2 ,panjab1 #aiaa1 i4 #bca4 #f ,ludhiana4 #g ,no record of this proclamation has been traced in the histories of the time4 #h ,the bride is often selected by praying for a dream in sleep1 by manipulating the rosary1 or by opening the ,koran at random1 and reading the first verse which comes under the eye4 ,another method is to ascertain to which of the elements--fire1 air1 earth1 water--the initials of the names of the pair correspond4 ,if these agree1 it is believed that the engagement will be prosperous4--,jaffur ,shurreef1 ,qanoon-e-,islam1 #cg4 #i ,mangni1 'the asking'4 #aj ,compare the full account of brides' dress in ,mrs4 ,f4 ,parks1 ,wanderings of a ,pilgrim1 i4 #dbe4 #aa ,jama4 #ab ,dalan4 #ac ,bahu1 properly a son's wife or daughter-in-law3 commonly applied to a bride or young wife4 #ad ,probably the genda or ,french marigold 7,tagetes erecta74 #ae ,sumdun is always the title of the bride's mamma2 ,bohue1 that of the young wife1 and1 therefore1 my thus designating her here is premature4 ,samdhan means a connexion by marriage4 ,the mothers of bride and bridegroom are samdhan to each other4 #af ,kuth1 kuttha1 the gum of ,acacia catechu4 #ag ,the shaddock 7,citrus decumana7 is called chakoira2 possibly confused with the next4 #ah ,kharbuzah1 ,cucumis melo4 #ai ,ananas1 ,ananassa saliva4 #bj ,guava4 #ba ,sharifah1 ,anona squamosa4 #bb ,kamrak1 ,averrhoa ,carambola4 #bc ,jamun1 jaman1 ,eugenia ,jambolana4 #bd ,am1 ,mangifera indica4 #be ,falsa1 phalsa1 ,greuria asiatica4 #bf ,kirni1 ,canthium parviflorum4 #bg ,ber1 ,zizyphus ,jujuba4 #bh ,lichi1 ,nephelium ,lichi4 #bi ,possibly some confusion between um1 the mango1 and alu1 aru1 the peach4 #cj ,karaunda1 ,carissa ,carandas4 ,,letter ,,xiv ,wedding ceremonies of the ,mussulmauns4--,the new or full moon propitious to the rites being concluded4--,marriage settlements unknown4--,control of the wife over her own property4--,three days and nights occupied in celebrating the wedding4--,preparations previously made by both families4--,ostentatious display on those occasions4--,day of ,sarchuck4--,customs on the day of ,mayndhie4--,sending presents4--,day of ,baarraat4--,procession of the bridegroom to fetch the bride4--,the bride's departure to her new home4--,attendant ceremonies explained4--,similarity of the ,mussulmaun and ,hindu ceremonies4--,anecdote of a ,moollah4--,tying the ,narrah to the ,moosul4 ,when the young lady's family have made all the necessary arrangements for that important event 7their daughter's nuptials71 notice is sent to the friends of the intended bridegroom1 and the gentlemen of both families meet to settle on what day the celebration is to take place4 ,they are guided in the final arrangement by the state of the moon--the new or full moon has the preference2 she must1 however1 be clear of ,scorpio1 which1 as ,i have before stated1 they consider the unfortunate sign4#a ,there are some moons in the year considered very unpropitious to marry in4 ,at ,mahurrum1 for instance1 no emergency as to time or circumstance would induce the female party to consent to the marriage solemnities taking place4 ,in ,rumzaun they have scruples1 though not equal to those which they entertain against fulfilling the contract in ,mahurrum1 the month of mourning4 ,marriage settlements are not known in ,mussulmaun society4 ,all contracts are made by word of mouth2 and to their credit1 honourable reliance is usually followed by honourable fulfilment of agreements4 ,the husband is expected to be satisfied with whatever portion of his wife's fortune the friends may deem consistent or prudent to grant with their daughter4 ,the wife is at liberty to keep under her own control any separate sum or allowance her parents may be pleased to give her1 over and above the marriage portion granted to the husband with his wife4#b ,the husband rarely knows the value of his wife's private property unless1 as sometimes happens1 the couple in after years have perfect confidence in each other1 and make no separate interests in worldly matters4 ,occasionally1 when the married couple have not lived happily together1 the wife has been known to bury her cash secretly2 and perhaps she may die without disclosing the secret of her treasure to any one4 ,in ,india the practice of burying treasure is very common with females1 particularly in villages1 or where there are fears entertained of robbers4 ,there is no difficulty in burying cash or other treasure1 where the ground floors of the houses are merely beaten earth--boarded floors1 indeed1 are never seen in ,hindoostaun--in the houses of the first classes of ,natives they sometimes have them bricked and plastered1 or paved with marble4 ,during the rainy season ,i have sometimes observed the wooden tuckht#c 7a portable platform7 in use with aged or delicate females1 on which they make their seats from fear of the damp from the mud floor2 but they complain that these accommodations are not half so comfortable as their ordinary seat4 ,the division of personal property between married people has the effect of rendering the wife much more independent than the married lady of other countries4 ,the plan is a judicious one in the existing state of ,mussulmaun society1 for since the husband could at his pleasure add other wives1 the whole property of the first wife might be squandered on these additions4 ,in the middling classes of society1 and where the husband is a religious person1 this division of property is not so strictly maintained2 yet every wife has the privilege1 if she chooses to exercise it1 of keeping a private purse1 which the good wife will produce unasked to meet her husband's emergencies2 and which the good husband is never known to demand1 however great may be his necessities4 ,there are many traits of character in the ,mussulmaun world that render them both amiable and happy1 wherever politeness of behaviour is brought to bear4 ,i have seen some bright examples of forbearance and affectionate solicitude in both sexes1 which would do honour to the most refined societies of the civilized world4 ,the marriage ceremony occupies three days and nights3--,the first is called1 ,sarchuck2#d the second1 ,mayndhie2#e and the third1 ,baarraat1#f 7fate or destiny is the meaning of this word74 ,i am not aware that three days are required to accomplish the nuptials of the young couple in any other society of ,mussulmauns distinct from those of ,hindoostaun4 ,judging by similar usages among the ,hindoo population1 ,i am rather disposed to conjecture that this is one of the customs of the aborigines1 imitated by the invaders1 as the outward parade and publicity given to the event by the ,mussulmauns greatly resemble those of the surrounding ,hindoos4 ,there are no licences granted1 nor any form of registry kept of marriages4 ,any person who is acquainted with the ,khoraun may read the marriage ceremony1 in the presence of witnesses if it be possible2 but they usually employ a professed ,moollah or ,maulvee1 in consideration of such persons being the most righteous in their lives2 for they make this engagement a religious1 as well as a civil contract4#g ,the day being fixed1 the elders1 male and female1 of the two families1 invite their several relatives1 friends1 and acquaintances to assemble1 according to their means and convenience for entertaining visitors4 ,the invitations are written in the ,persian character on red paper1 describing the particular event which they are expected to honour4 ,during the week previous to ,sarchuck1 both families are busily engaged in sending round to their several friends trays of ready-cooked dinners4 ,rich and poor share equally on these occasions2 the reason assigned for which is1 that the persons' nuptials may be registered in the minds of those who partake of the food1 who in the course of time1 might otherwise forget that they had ever heard of the young couple's nuptials4 ,the mother of ,bohue ,begum actively employed the intervening time1 in finishing her preparations for the young lady's departure from the parental roof with suitable articles1 which might prove the bride was not sent forth to her new family without a proper provision4 ,there is certainly too much ostentation evinced on these occasions2 but custom1 prided custom1 bids defiance to every better argument2 and thus the mother1 full of solicitude that her daughter should carry with her evident marks of parental affection1 and be able to sustain her rank in life1 loads her child with a profusion of worldly goods4 ,the poorest people1 in this instance1 imitate their superiors with a blameable disregard to consequences4 ,many parents among the lower orders incur heavy debts to enable them to make a parade at their children's wedding1 which proves a source of misery to themselves as long as they live4 ,it may be presumed the ,sumdun ,begum prepared more suits of finery than her daughter could wear out for years4 ,a silver bedstead with the necessary furniture1 as before described2 a silver pawn-dawn1#h round1 and shaped very like a modern spice-box in ,england2 a silver chillumchee#i 7wash-hand basin71 and lota 7water-jug with a spout1 nearly resembling an old-fashioned coffee-pot72 a silver luggun#aj 7spittoon72 silver surraie#aa 7water-bottle72 silver basins for water2 several dozens of copper saucepans1 plates and spoons for cooking2 dishes1 plates1 and platters in all variety needful for the house1 of metal or of stone4 ,china or glass is rarely amongst the bride's portion1 the only articles of glass ,i remember to have seen was the looking-glass for the bride's toilette1 and that was framed and cased in pure silver4 ,stone dishes are a curious and expensive article1 brought from ,persia and ,arabia1 of a greenish colour1 highly polished2 the ,natives call them racaab-puttie1#ab and prefer them to silver at their meals1 having an idea that poisoned food would break them2 and he who should live in fear of such a calamity1 feels secure that the food is pure when the dish of this rare stone is placed before him perfect4 ,amongst the various articles sent with the bride to her new home is the much prized musnud1 cushions and carpet to correspond2 shutteringhies1 and calico carpets1 together with the most minute article used in ,native houses1 whether for the kitchen1 or for the accommodation of the young lady in her apartments2 all these are conveyed in the lady's train when she leaves her father's house to enter that of her husband4 ,i am afraid my descriptions will be deemed tediously particular1 so apt are we to take the contagion of example from those we associate with2 and as things unimportant in other societies are made of so much consequence to these people1 ,i am in danger of giving to trifles more importance than may be agreeable to my readers4 ,on the day of ,sarchuck the zeenahnahs of both houses are completely filled with visitors of all grades1 from the wives and mothers of noblemen1 down to the humblest acquaintance of the family4 ,to do honour to the hostess1 the guests appear in their best attire and most valuable ornaments4 ,a wedding in the family of a respectable ,mussulmaun is very often the medium of reconciling long standing estrangements between friends4 ,human nature has the same failings in every climate2 there will be some who entertain jealousies and envyings in all societies1 but a wedding with these people is a perfect peace-maker1 since none of the invited can consistently stay away2 and in such an assembly1 where is the evil mind to disturb harmony1 or recur to past grievances8 ,the day of ,sarchuck is the first time the young lady receives the appellation of ,dullun1#ac at which time also the bridegroom is designated ,dullha4#ad ,dullun is kept in strict confinement1 in a dark room or closet1 during the whole three days' merriment going forward under the parental roof2 whilst the bridegroom is the most prominent person in the assembly of the males1 where amusements are contrived to please and divert him1 the whole party vieing in personal attentions to him4 ,the ladies are occupied in conversation and merriment1 and amused with the native songs and music of the dominie1 smoking the hookha1 eating pawn1 dinner1 c4 ,company is their delight1 and time passes pleasantly with them in such an assembly4 ,the second day1 ,mayndhie1 is one of bustle and preparation in the ,sumdun ,begum's department2 it is spent in arranging the various articles that are to accompany the bride's ,mayndhie1 which is forwarded in the evening to the bridegroom with great parade4 ,it is so well known that ,i need hardly mention the fact1 that the herb mayndhie#ae is in general request amongst the natives of ,india1 for the purpose of dyeing the hands and feet2 it is considered by them an indispensable article to their comfort1 keeping those members cool and a great ornament to the person4 ,long established custom obliges the bride to send mayndhie on the second night of the nuptials to the bridegroom2 and1 to make the event more conspicuous1 presents proportioned to the means of the party accompany the trays of prepared mayndhie4 ,the female friends of the bride's family attend the ,mayndhie procession in covered conveyances1 and the male guests on horses1 elephants1 and in palkies2 trains of soldiers1 servants1 and bands of music swell the procession 7among people of distinction7 to a magnitude inconceivable to those who have not visited the ,native cities of ,hindoostaun1 or witnessed the parade of a marriage ceremony4 ,amongst the bride's presents with mayndhie1 may be noticed every thing requisite for a full-dress suit for the bridegroom1 and the etceteras of his toilette2 confectionery1 dried fruits1 preserves1 the prepared pawns1 and a multitude of trifles too tedious to enumerate1 but which are nevertheless esteemed luxuries with the ,native young people1 and are considered essential to the occasion4 ,one thing ,i must not omit1 the sugar-candy1 which forms the source of amusement when the bridegroom is under the dominion of the females in his mother's zeenahnah4 ,the artush bajie1#af 7fireworks7 sent with the presents1 are concealed in flowers formed of the transparent uberuck3#ag these flowers are set out in frames1 called chumund1#ah and represent beds of flowers in their varied forms and colours2 these in their number and gay appearance have a pretty effect in the procession1 interspersed with the trays containing the dresses1 c4 ,all the trays are first covered with basket-work raised in domes1 and over these are thrown draperies of broadcloth1 gold-cloth1 and brocade1 neatly fringed in bright colours4 ,the ,mayndhie procession having reached the bridegroom's house1 bustle and excitement pervade through every department of the mansion4 ,the gentlemen are introduced to the father's hall2 the ladies to the youth's mother1 who in all possible state is prepared to receive the bride's friends4 ,the interior of a zeenahnah has been already described2 the ladies crowd into the centre hall to witness1 through the blinds of bamboo1 the important process of dressing the young bridegroom in his bride's presents4 ,the centre purdah is let down1 in which are openings to admit the hands and feet2 and close to this purdah a low stool is placed4 ,when all these preliminary preparations are made1 and the ladies securely under cover1 notice is sent to the male assembly that1 ',dullha is wanted'2 and he then enters the zeenahnah court-yard1 amidst the deafening sounds of trumpets and drums from without1 and a serenade from the female singers within4 ,he seats himself on the stool placed for him close to the purdah1 and obeys the several commands he receives from the hidden females1 with childlike docility4 ,the moist mayndhie is then tied on with bandages by hands he cannot see1 and1 if time admits1 one hour is requisite to fix the dye bright and permanent on the hands and feet4 ,during this delay1 the hour is passed in lively dialogues with the several purdahed dames1 who have all the advantage of seeing though themselves unseen2 the singers occasionally lauding his praise in extempore strains1 after describing the loveliness of his bride1 7whom they know nothing about71 and foretelling the happiness which awaits him in his marriage1 but which1 in the lottery1 may perhaps prove a blank4 ,the sugar-candy1 broken into small lumps1 is presented by the ladies whilst his hands and feet are fast bound in the bandages of mayndhie2 but as he cannot help himself1 and it is an omen of good to eat the bride's sweets at this ceremony1 they are sure he will try to catch the morsels which they present to his mouth and then draw back1 teasing the youth with their banterings1 until at last he may successfully snap at the candy1 and seize the fingers also with the dainty1 to the general amusement of the whole party and the youth's entire satisfaction4 ,the mayndhie supposed to have done its duty1 the bandages are removed2 his old unnah1#ai the nurse of his infancy 7always retained for life71 assists him with water to wash off the leaves1 dries his feet and hands1 rubs him with otta1#bj robes him in his bride's presents1 and ornaments him with the guinah4 ,thus attired he takes leave of his tormentors1 sends respectful messages to his bride's family1 and bows his way from their guardianship to the male apartment1 where he is greeted by a flourish of trumpets and the congratulations of the guests1 many of whom present nuzzas and embrace him cordially4 ,the dinner is introduced at twelve amongst the bridegroom's guests1 and the night passed in good-humoured conviviality1 although the strongest beverage at the feast consists of sugar and water sherbet4 ,the dancing-women's performances1 the display of fireworks1 the dinner1 pawn1 and hookha1 form the chief amusements of the night1 and they break up only when the dawn of morning approaches4 ,the bride's female friends take sherbet and pawn after the bridegroom's departure from the zeenahnah1 after which they hasten away to the bride's assembly1 to detail the whole business of their mission4 ,i have often heard the ladies complain1 that the time hangs very heavy on their hands whilst the party have gone to perform ,mayndhie1 until the good ladies return with their budget of particulars4 ,hundreds of questions are then put to them by the inquisitive dames1 how the procession passed off8--whether accident or adventure befel them on the march8--what remarks were made on the bride's gifts8---but most of all they want to know1 how the bridegroom looked1 and how he behaved under their hands8 ,the events of the evening take up the night in detailing1 with the occasional interruptions of dinner1 pawn1 and sherbet2 and so well are they amused1 that they seldom feel disposed to sleep until the crowing of the cock warns them that the night has escaped with their diversified amusements4 ,the eventful ,baarraat arrives to awaken in the heart of a tender mother all the good feelings of fond affection2 she is1 perhaps1 about to part with the great solace of her life under many domestic trials2 at any rate1 she transfers her beloved child to another protection4 ,all marriages are not equally happy in their termination2 it is a lottery1 a fate1 in the good mother's calculation4 ,her darling child may be the favoured of ,heaven for which she prays2 she may be1 however1 the miserable first wife of a licentious pluralist2 nothing is certain1 but she will strive to trust in ,god's mercy1 that the event prove a happy one to her dearly-loved girl4 ,i have said the young bride is in close confinement during the days of celebrating her nuptials2 on the third she is tormented with the preparations for her departure4 ,the mayndhie must be applied to her hands and feet1 the formidable operations of bathing1 drying her hair1 oiling and dressing her head1 dyeing her lips1 gums1 and teeth with antimony1 fixing on her the wedding ornaments1 the nut 7nose-ring7 presented by her husband's family3 the many rings to be placed on her fingers and toes1 the rings fixed in her ears1 are all so many new trials to her1 which though a complication of inconveniences1 she cannot venture to murmur at1 and therefore submits to with the passive meekness of a lamb4 ,towards the close of the evening1 all this preparation being fulfilled1 the marriage portion is set in order to accompany the bride4 ,the guests make their own amusements for the day2 the mother is too much occupied with her daughter's affairs to give much of her time or attention to them2 nor do they expect it1 for they all know by experience the nature of a mother's duties at such an interesting period4 ,the bridegroom's house is nearly in the same state of bustle as the bride's1 though of a very different1 description1 as the preparing for the reception of a bride is an event of vast importance in the opinion of a ,mussulmaun4 ,the gentlemen assemble in the evening1 and are regaled with sherbet and the hookha1 and entertained with the nuutch-singing and fireworks until the appointed hour for setting out in the procession to fetch the bride to her new home4 ,the procession is on a grand scale2 every friend or acquaintance1 together with their elephants1 are pressed into the service of the bridegroom on this night of ,baarraat4 ,the young man himself is mounted on a handsome charger1 the legs1 tail1 and mane of which are dyed with mayndhie1 whilst the ornamental furniture of the horse is splendid with spangles and embroidery4 ,the dress of the bridegroom is of gold-cloth1 richly trimmed with a turban to correspond1 to the top of which is fastened an immense bunch of silver trimming1 that falls over his face to his waist1 and answers the purpose of a veil1#ba 7this is in strict keeping with the ,hindoo custom at their marriage processions74 ,a select few of the females from the bridegroom's house attend in his train to bring home the bride1 accompanied by innumerable torches1 with bands of music1 soldiers1 and servants1 to give effect to the procession4 ,on their arrival at the gate of the bride's residence1 the gentlemen are introduced to the father's apartments1 where fireworks1 music1 and singing1 occupy their time and attention until the hour for departure arrives4 ,the marriage ceremony is performed in the presence of witnesses1 although the bride is not seen by any of the males at the time1 not even by her husband1 until they have been lawfully united according to the common form4 ,in the centre of the hall1 in the zeenahnah1 a tuckht 7platform7 six feet square is placed1 on which the musnud of gold brocade is set4 ,this is the bride's seat when dressed for her nuptials2 she is surrounded by ladies who bear witness to the marriage ceremony4 ,the purdahs are let down1 and the ,maulvee1 the bridegroom1 the two fathers1 and a few male friends are introduced to the zeenahnah court-yard1 with a flourish of trumpets and deafening sounds of drums4 ,they advance with much gravity towards the purdahs1 and arrange themselves close to this slender partition between the two sexes4 ,the ,maulvee commences by calling on the young maiden by name1 to answer to his demand1 ',is it by your own consent this marriage takes place with ----8' naming the person who is the bridegroom2 the bride answers1 ',it is by my consent4' ,the ,maulvee then explains the law of ,mahumud1 and reads a certain chapter from that portion of the ,khoraun which binds the parties in holy wedlock4#bb ,he then turns to the young man1 and asks him to name the sum he proposes as his wife's dowry4 ,the bridegroom thus called upon1 names ten1 twenty1 or perhaps a hundred lacs of rupees2 the ,maulvee repeats to all present the amount proposed1 and then prays that the young couple thus united may be blessed in this world and in eternity4 ,all the gentlemen then retire1 except the bridegroom1 who is delayed1 as soon as this is accomplished1 entering the hall until the bride's guests have retreated into the side rooms3 as soon as this is accomplished he is introduced into the presence of his mother-in-law and her daughter by the women servants4 ,he studiously avoids looking up as he enters the hall1 because1 according to the custom of this people1 he must first see his wife's face in a looking-glass1 which is placed before the young couple1 when he is seated on the musnud by his bride4 ,happy for him if he then beholds a face that bespeaks the gentle being he hopes ,fate has destined to make him happy2 if otherwise he must submit2 there is no untying the sacred contract4 ,many absurd customs follow this first introduction of the bride and bridegroom4 ,when the procession is all formed1 the goods and chattels of the bride are loaded on the heads of the carriers2 the bridegroom conveys his young wife in his arms to the chundole 7covered palankeen71 which is in readiness within the court1 and the procession moves off in grand style1 with a perpetual din of noisy music until they arrive at the bridegroom's mansion4 ,the poor mother has perhaps had many struggles with her own heart to save her daughter's feelings during the preparation for departure2 but when the separation takes place the scene is affecting beyond description4 ,i never witnessed anything to equal it in other societies3 indeed1 so powerfully are the feelings of the mother excited1 that she rarely acquires her usual composure until her daughter is allowed to revisit her1 which is generally within a week after her marriage4 ,p4,s4--,i have remarked that1 in important things which have nothing to do with the religion of the ,mussulmauns1 they are disposed to imitate the habits of the ,hindoos2 this is more particularly to be traced in many of their wedding customs4 ,in villages where there are a greater proportion of ,hindoos than ,mussulmauns the females of the two people mix more generally than is usually allowed in cities or large towns2 and it is among this mingled population that we find the spirit of superstition influencing the female character in more marked manner than it does in more populous places1 which the following anecdote1 will illustrate4 ,the parties were known to the person who related the circumstance to me4 ',a learned man1 a moollah#bc or head-teacher and expounder of the ,mahumudan law1 resided in a village six koss 7twelve miles ,english7 distant from ,lucknow1 the capital of ,oude4 ,this moollah was married to a woman of good family1 by whom he had a large progeny of daughters4 ,he lived in great respect1 and cultivated his land with success1 the produce of his farm not only supporting his own family1 but enabling the good moollah to distribute largely amongst the poor1 his neighbours1 and the passing traveller4 ,a hungry applicant never left his door without a meal of the same wholesome1 yet humble fare1 which formed his own daily sustenance4 ,bread and dhall he preferred to the most choice delicacies1 as by this abstemious mode of living1 he was enabled to feed and comfort the afflicted with the residue of his income4 ',this moollah was one of the most pious men of the age1 and alive to the interests of his fellow-mortals1 both temporal and eternal4 ,he gave instruction gratis to as many pupils as chose to attend his lectures1 and desired to acquire from his matured knowledge an introduction to the points of faith1 and instruction in the ,mussulmaun laws4 ,numbers of young students attended his hall daily1 to listen to the expounding of the rules and maxims he had acquired by a long life devoted to the service of ,god1 and his duty to mankind4 ,in him1 many young men found a benefactor who blended instruction with temporal benefits2 so mild and persuasive were this good moollah's monitions1 that he lived in the affection1 venerations and respect of his pupils1 as a fond father in the love of his children4 ',the wife of this good man managed the domestic affairs of the family1 which were very little controlled by her husband's interference4 ,on an occasion of solemnizing the nuptials of one of their daughters1 the wife sent a message to the moollah1 by a female slave1 requiring his immediate presence in the zeenahnah1 that he might perform his allotted part in the ceremony1 which1 as elder of the house1 could not be confided to any other hands but his4 ,this was to tie the naarah to the moosul4#bd ',the moollah was deeply engaged in expounding to his pupils a difficult passage of the ,khoraun when the slave entered and delivered her message4 ,coming1 he answered1 without looking at the messenger1 and continued his exposition4 ',the good woman of the house was in momentary expectation of her husband's arrival1 but when one hour had elapsed1 her impatience overcame her discretion1 and she dispatched the slave a second time to summon the moollah1 who1 in his anxiety to promote a better work1 had forgotten the subject of tying the naarah to the moosul4 ,the slave again entered the hall1 and delivered her lady's message2 he was then engaged in a fresh exposition1 and1 as before1 replied coming1 but still proceeding with his subject as if he heard not the summons4 ',another hour elapsed1 and the wife's ordinary patience was exhausted2 ,go to your master1 slave6 she said with authority in her voice and manner2 go ask your master from me1 whether it is his intention to destroy the peace of his house1 and the happiness of his family4 ,ask him1 why he should delay performing so important a duty at this ceremony1 when his own daughter's interest and welfare are at stake8 ',the slave faithfully conveyed the message1 and the moollah1 finding that his domestic peace depended on submitting to the superstitious notions of his wife1 accompanied the slave to the zeenahnah without further delay4 ',the moollah's compliance with the absurd desires of his wife surprised the students1 who discussed the subject freely in his absence4 ,he having always taught them the folly of prejudice and the absurdity of superstition1 they could not1 comprehend how it was the moollah had been led to comply with a request so much at variance with the principles he endeavoured to impress upon them4 ',on his return1 after a short absence1 to his pupils1 he was about to re-commence the passage at which he had left off to attend his wife's summons2 one of the young men1 however1 interrupted him by the inquiry1 ,whether he had performed the important business of tying the naarah to the moosul8--,yes1 answered the moollah1 very mildly1 and by so doing ,i have secured peace to my wife's disturbed mind4--,but how is it1 reverend ,sir1 rejoined the student1 that your actions and your precepts are at variance8 ,you caution us against every species of superstition1 and yet that you have in this instance complied with one1 is very evident4--,i grant you1 my young friend1 said the moollah1 that ,i have indeed done so1 but my motive for this deviation is1 ,i trust1 correct4 ,i could have argued with you on the folly of tying the naarah to the moosul1 and you would have been convinced by my arguments2 but my wife1 alas6 would not listen to anything but the custom--the custom of the whole village4 ,i went with reluctance1 ,i performed the ceremony with still greater2 yet ,i had no alternative if ,i valued harmony in my household3 this ,i have now secured by my acquiescence in the simple desire of my wife4 ,should any evil accident befall my daughter or her husband1 ,i am spared the reproaches that would have been heaped upon me1 as being the cause of the evil1 from my refusal to tie the naarah to the moosul4 ,the mere compliance with this absurd custom1 to secure peace and harmony1 does not alter my faith2 ,i have saved others from greater offences1 by my passive obedience to the wishes of my wife1 who ignorantly places dependance on the act1 as necessary to her daughter's welfare4 ',the students were satisfied with his explanation1 and their respect was increased for the good man who had thus taught them to see and to cherish the means of living peaceably with all mankind1 whenever their actions do not tend to injure their religious faith1 or infringe on the principles of morality and virtue4' #a ,see p4 #aeh4 #b ,for the right of the bride to her private property1 see ,n4,e4,b4 ,baillie1 ,digest of ,moohummudan ,law 7#ahge71 #adf ff4 #c ,takht4 #d ,sachaq1 the fruits and other gifts carried in procession in earthen pots ornamented with various devices4--,jaffur ,shurreef1 ,qanoon-e-,islam1 #gc4 #e ,menhdi4 #f ,barat1 barat3 meaning 'bridegroom's procession'4 #g ,among the ,khojas of ,west ,india a person from the lodge to which the parties belong recites the names of the ,panjtan-i-pak1 the five holy ones--,muhammad1 ',ali1 ,fatimah1 ,hasan1 ,husain--with the invocation3 ',i begin the wedding of ---- with ----1 to wed as did ,fatimah1 the bright-faced ,lady 7on whom be peace67 with the ,lord and ,leader1 the ,receiver of the ,testament of the ,chosen and ,pure1 the ,lord ',ali1 the son of ,abu-,talib4'--,bombay ,gazetteer1 ix1 part ii1 #de4 #h ,pandan4 #i ,chilamchi4 #aj ,lagan4 #aa ,surahi4 #ab ,rikab1 'a cup'2 patthari1 'made of stone'4 ,china dishes are also supposed to betray poison3 see ,j4 ,fryer1 ,a ,new ,account of ,east ,india and ,persia 7,hakluyt ,society's edition71 i4 #hg4 #ac ,dulhin4 #ad ,dulha4 #ae ,menhdi3 the henna plant1 ,lawsonia alba4 #af ,atishbazi1 fire-play4 #ag ,abrak1 talc4 #ah ,chaman1 a flower-bed4 #ai ,anna4 #bj ,otto1 'itr of roses4 #ba ',the dress of the bridegroom consisted entirely of cloth of gold2 and across his forehead was bound a sort of fillet made of an embroidery of pearls1 from which1 long strings of gold hung down all over his face to his saddle-bow2 and to his mouth he kept a red silk handkerchief closely pressed to prevent devils entering his mouth4'--,mrs4 ,f4 ,parks1 ,wanderings of a ,pilgrim1 i4 #dch f4 ,this fillet is called sihra1 and it is intended to avert the influence of the ,evil ,eye and of demons4 #bb ,the officiating ,mulla or ,qazi lifts the bridegroom's veil1 makes him gargle his throat three times with water1 and seating him facing ,mecca1 requires him to repeat a prayer to ,allah for forgiveness 7istighfarullah72 the four ,qul1 or chapters of the ,koran commencing with the word qul1 'say' 7cix1 cxii1 cxiii1 cxiv72 the ,kalima or ,creed3 ',there is no deity but ,allah3 ,muhammad is the ,apostle of ,allah'2 the ,articles of ,belief 7,sifat-i-iman7 in ,allah1 his ,angels1 the ,scriptures1 the ,prophets1 the ,resurrection1 and ,day of ,judgement4 ,his absolute decree and predestination of ,good and ,evil2 the ,prayer of ,obedience1 said standing 7du'a'l-qunut74 ,if he be illiterate1 the meaning of all these should be explained to him4--,jafnir ,shurreef1 ,qanoon-e-,islam1 #hf4 #bc ,mulla4 #bd ,the naarah is a cord of many threads dyed red and yellow2 the moosul the heavy beam in use where rice is to be cleansed from the husks4 ,the custom is altogether of ,hindoo origin4 ,author4 ,when the condiment 7ubtan71 made of the flour of gram1 mixed with oil and perfumes1 which is rubbed on the bride and bridegroom1 is being ground1 the handle of the hand-mill is smeared with sandalwood paste1 powder of a kind of nut 7 ,vangueira spinosa71 and some betel leaves2 betel-nuts wrapped in a piece of new red cloth are tied to it4 ,then seven women1 whose husbands are living1 sit down to grind the condiment4 ,some raw rice is put in a red cloth1 and with a parcel of betel-leaf is tied to the mill-handle with a thread 7nara74 ,women pretend to beat it1 and sing a marriage song4 ,the rite is a form of fertility magic4 ,the handle of the mill here represents the rice-pounder 7musal7 in the rite described in the text4--,bombay ,gazetteer1 ix1 part i1 #aja2 part ii1 #afc f4#g ,,letter ,,xv ,on the birth and management of children in ,hindoostaun4--,increase of joy on the birth of a ,son4--,preference generally shown to male children4--,treatment of ,infants4--,day of ,purification4--,offerings presented on this occasion to the child4--,the anniversary of the birthday celebrated4--,visit of the father to the ,durgah4--,pastimes of boys4--,kites4--,pigeons4--,the ,mhogdhur4--,sword-exercise4--,the ,bow and ,arrows4--,the ,pellet-bow4--,crows4--,sports of ,native gentlemen4--,cock-fighting4--,remarks upon horses1 elephants1 tigers1 and leopards4--,pigeon-shooting4--,birds released from captivity on particular occasions4--,reasons for the extension of the royal clemency in ,native ,courts4--,influence of the ,prime ,minister in the administration of justice4 ,the bustle of a wedding in the family of a ,mussulmaun having subsided1 and the bride become familiar with her new relatives1 the mother also reconciled to the separation from her child by the knowledge of her happiness1--for they are allowed frequent intercourse1--the next important subject which fills their whole hearts with hope and anxiety1 is the expected addition to the living members of the family4 ,should this occur within the first year of their union1 it is included in the catalogue of ',fortune's favours'1 as an event of no small magnitude to call forth their joy and gratitude4 ,many are the trifling ceremonies observed by the females of this uneducated people1 important in their view to the well-being of both mother and infant1 but so strongly partaking of superstition that time would be wasted in speaking of them2 ,i will therefore hasten to the period of the infant's birth1 which1 if a boy1 is greeted by the warmest demonstrations of unaffected joy in the houses both of the parents of the bride and bridegroom4 ,when a female child is born1 there is much less clamourous rejoicing at its birth than when a son is added to honour the family2#a but the good mother will never be dissatisfied with the nature of the gift1 who can appreciate the source whence she receives the blessing4 ,she rests satisfied that unerring ,wisdom hath thus ordained1 and bows with submission to ,his decree4 ,she desires sons only as they are coveted by the father1 and procure for the mother increased respect from the world1 but she cannot actually love her infant less because it is a female4 ,the birth of a son is immediately announced by a discharge of artillery1 where cannon are kept2 or by musketry in the lower grades of the ,native population1 even to the meanest peasant1 with whom a single match-lock proclaims the honour as effectually as the volley of his superiors4 ,the women say the object in firing at the moment the child is born1 is to prevent his being startled at sounds by giving him so early an introduction to the report of muskets2 but in this they are evidently mistaken1 since we never find a musket announcing the birth of a female child4#b ,they fancy there is more honour attached to a house where are many sons4 ,the men make them their companions1 which in the present state of ,mussulmaun society1 girls cannot be at any age4 ,besides which1 so great is the trouble and anxiety in getting suitable matches for their daughters1 that they are disposed to be more solicitous for male than female children4 ,amongst the better sort of people the mother very rarely nourishes her own infant2 and ,i have known instances1 when a wet-nurse could not be procured1 where the infant has been reared by goals' milk1 rather than the good lady should be obliged to fatigue herself with her infant4 ,the great objection is1 that in ,mussulmaun families nurses are required to be abstemious in their diet1 by no means an object of choice amongst so luxurious a people4 ,a nurse is not allowed for the first month or more to taste animal food1 and even during the two years--the usual period of supporting infancy by this nourishment--the nurse lives by rule both in quality and quantity of such food only as may be deemed essential to the well-being of the child4 ,the lower orders of the people benefit by their superiors' prejudices against nursing1 and a wet-nurse once engaged in a family becomes a member of that house to the end of her days1 unless she chooses to quit it herself4 ,on the fourth day after the birth of a son1 the friends of both families are invited to share in the general joy testified by a noisy assembly of singing-women1 people chattering1 smell of savoury dishes1 and constant bustle2 which1 to any other females in the world would be considered annoyances1 but in their estimation are agreeable additions to the happiness of the mother1 who is in most cases screened only by a curtain from the multitude of noisy visitors assembled to rejoice on the important event4 ,i could not refrain1 on one of these occasions1 remarking on the injudicious arrangement at such a time1 when ,i thought quiet was really needed to the invalid's comfort4 ,the lady thought otherwise2 she was too much rejoiced at this moment of her exaltation to think of quiet2 all the world would know she was the mother of a son2 this satisfied her for all that she suffered from the noisy mirth and increased heat arising from the multitude of her visitors1 who stayed the usual time1 three days and nights4 ,the ladies1 however1 recover their strength rapidly4 ,they are attended by females in their time of peril1 and with scarcely an instance of failure4 ,nature is kind4 ,science has not yet stepped within the confines of the zeenahnah4 ,all is ,nature with these uneducated females1 and as they are under no apprehension1 the hour arrives without terror1 and passes over without weakening fears4 ,they trust in ,god1 and suffer patiently4 ,it may be questioned1 however1 whether their pains at that juncture equal those of females in ,europe4 ,their figure has never been tortured by stays and whalebone2 indeed1 ,i do not recollect having met with an instance of deformity in the shape of any inhabitant of a zeenahnah4 ,on the ninth day the infant is well bathed1--,i cannot call any of its previous ablutions a bath1#c--then its little head is well oiled1 and the fillet thrown aside1 which is deemed necessary from the first to the ninth day4 ,the infant from its birth is laid in soft beaten cotton1 with but little clothing until it has been well bathed1 and even then the dress would deserve to be considered more as ornamental covering than useful clothing2 a thin muslin loose shirt1 edged and bordered with silver ribands1 and a small skull-cap to correspond1 comprises their dress4 ,blankets1 robes1 and sleeping-dresses1 are things unknown in the nursery of a zeenahnah4 ,the baby is kept during the month in a reclining position1 except when the nurse receives it in her arms to nourish it2 indeed for many months the infant is but sparingly removed from its reclining position4 ,they would consider it a most cruel disturbance of a baby's tranquillity1 to set it up or hold it in the arms1 except for the purpose of giving it nourishment4 ,the infant's first nourishment is of a medicinal kind1 composed of umultass#d7;cassia71 a vegetable aperient1 with sugar1 and distilled water of aniseed2 this is called gootlie1#e and the baby has no other food for the first three days1 after which it receives the nurse's aid4 ,after the third day a small proportion of opium is administered1 which practice is continued daily until the child is three or four years old4 ,the very little clothing on infants in ,india would of itself teach the propriety of keeping them in a reclining position1 as the mere natural strength of the poor baby has nothing to support it by the aid of bandages or clothing4 ,the nurse receives the baby on a thin pillow of calico quilted together1 called gooderie2#f it is changed us often us required1 and is the only method as yet introduced amongst the ,natives to secure cleanliness and comfort to their infants4 ,in the cold season1 when the thermometer may range from forty-five to fifty1 the method of inducing warmth is by means of cotton or wadded quilts2 flannel1 as ,i have said before1 they know not the use of4 ,the children1 however1 thrive without any of those things we deem essential to the comfort of infancy1 and the mamma is satisfied with the original customs1 which1 it may be supposed1 are 7without a single innovation7 unchanged since the period of ,abraham1 their boasted forefather4 ,on the fortieth day after the infant's birth1 the same rites are observed as by the ,jews 7with the exception of circumcision71 and denominated1 as with them1 the ,day of ,purification4 ,on this day the infant is submitted to the hands of the barber1 who shaves the head1 as commanded by their law4 ,the mother bathes and dresses in her most costly attire4 ,dinner is cooked for the poor in abundance4 ,friends and relatives call on the mother to present nuzzas and offerings1 and to bring presents to the child1 after the manner of the wise men's offerings1 so familiar to us in our ,scriptures4 ,the offerings to the child are often costly and pretty2 bangles and various ornaments of the precious metals4 ,the taawees#g of gold and silver are tablets on which engraved verses from the ,khoraun are inscribed in ,arabic characters2 these are strung on cords of gold thread1 and suspended1 when the child is old enough to bear their weight1 over one shoulder1 crossing the back and chest1 and reaching below the hip on the opposite side2 they have a remarkably good effect with the rich style of dressing ,native children4 ,in some of the offerings from the great people are to be observed precious stones set in necklaces1 and bangles for the arms and ankles4 ,all who visit at these times take something for the baby2 it would be deemed an omen of evil in any one neglecting to follow this immemorial custom2 not that they are avaricious1 but that they are anxious for their infant's prosperity1 which these tributes are supposed to indicate4#h ,the mother thus blessed with a darling son is almost the idol of the new family she has honoured2 and when such a person happens to be an agreeable1 prudent woman1 she is likely to remain without a rival in her husband's heart1 who has no inducement to add dhollie#i wives to his establishment when his home is made happy to him by the only wife who can do him honour by the alliance4 ,the birthday of each son in a family is regularly kept4 ,the term used for the occasion is ,saul-girrah#aj--;derived1 from saul1 a year1 girrah1 to tie a knot4 ,the custom is duly maintained by tying a knot on a string kept for the purpose by the mother1 on the return of her boy's birthday4 ,the girls' years are numbered by a silver loop or ring being added yearly to the gurdonie1#aa or silver neck-ring4 ,these are the only methods of registering the ages of ,mussulmaun children4 ,the ,saul-girrah is a day of annual rejoicing through the whole house of which the boy is a member2 music1 fireworks1 toys1 and whatever amusement suits his age and taste1 are liberally granted to fill up the measure of his happiness2 whilst his father and mother have each their assemblies to the fullest extent of their means4 ,dinner is provided liberally for the guests1 and the poor are not neglected1 whose prayers and blessings are coveted by the parents for their offspring's benefit2 and they believe the blessings of the poor are certain mediations at the throne of mercy which cannot fail to produce benefits on the person in whose favour they are invoked4 ,the boy's nurse is on all occasions of rejoicing the first person to be considered in the distribution of gifts2 she is1 indeed1 only second in the estimation of the parents to the child she has reared and nourished2 and with the child1 she is of more consequence even than his natural parents4 ,the wet-nurse1 ,i have said1 is retained in the family to the end of her days1 and whatever children she may have of her own1 they are received into the family of her employer without reserve1 either as servants or companions1 and their interest in life regarded and watched over with the solicitude of relations1 by the parents of the boy she has nursed4 ,at seven years old the boys are circumcised1 as by their law directed4 ,the thanksgiving when the child is allowed to emerge from confinement1 gives rise to another jubilee in the family4 ,at ,lucknow we see1 almost daily1 processions on their way to the ,durgah 7before described71#ab where the father conveys the young ,mussulmaun to return thanks and public acknowledgements at the sainted shrine4 ,the procession is planned on a grand scale1 and all the male friends that can be collected attend in the cavalcade to do honour to so interesting an occasion4 ,when the prayer and thanksgiving have been duly offered in the boy's name at the ,durgah1 money is distributed amongst the assembled poor2 and on the way home1 silver and copper coins are thrown to the multitude who crowd around the procession4 ,the scrambling and tumult on these occasions can only be relished by the ,natives1 who thus court popularity2 but they rarely move in state without these scenes of confusion following in their train4 ,i have witnessed thousands of people following the ,king's train1 on his visiting the ,durgah at ,lucknow1 when his ,majesty and his ,prime ,minister scattered several thousands of rupees amongst the populace4 ,the noise was deafening1 some calling blessings on the ,king1 others quarrelling and struggling to force away the prize from the happy one who had caught1 in the passing shower1 a rupee or two in his drapery4 ,some of the most cunning secure the prize in their mouths to save themselves from the plunderer2 some are thrown down and trampled under foot2 the sandy soil1 however1 renders their situation less alarming than such a calamity would be in ,london1 but it is altogether a scene of confusion sufficient to terrify any one1 except those who delight in their ancient customs without regarding consequences to individuals4 ,the amusements of boys in ,india differ widely from the juvenile sports of the ,english youth2 here there are neither matches at cricket nor races2 neither hoops nor any other game which requires exercise on foot4 ,marbles they have1 and such other sports as suit their habits and climate1 and can be indulged in without too much bodily exertion4 ,they fly kites at all ages4 ,i have seen men in years1 even1 engaged in this amusement1 alike unconscious that they were wasting time1 or employing it in pursuits fitted only for children4 ,they are flown from the flat roofs of the houses1 where it is common with the men to take their seat at sunset4 ,they are much amused by a kind of contest with kites1 which is carried on in the following manner4 ,the neighbouring gentlemen1 having provided themselves with lines1 previously rubbed with paste and covered with pounded glass1 raise their kites1 which1 when brought in contact with each other by a current of air1 the topmost string cuts through the under one1 when down falls the kite1 to the evident amusement of the idlers in the streets or roadway1 who with shouts and hurrahs seek to gain possession of the toy1 with as much avidity as if it were a prize of the greatest value3 however1 from the numerous competitors1 and their great zeal to obtain possession of it1 it is usually torn to pieces4 ,much skill is shown in the endeavours of each party to keep his string uppermost1 by which he is enabled to cut that of his adversary's kite4 ,the male population are great pigeon-fanciers1 and are very choice in their breed1 having every variety of the species they can possibly procure2 some are brought from different parts of the world at an enormous expense4 ,each proprietor of a flock of pigeons knows his own birds from every other4 ,they are generally confined in bamboo houses erected on the flat roofs of the mansions1 where at early dawn and at sunset the owner takes his station to feed his pets and give them a short airing4 ,perhaps a neighbour's flock have also emerged from their cages at the same time1 when mingling in the circuit round and round the buildings 7as often happens71 one or more from one person's flock will return home with those of another2 in which case1 they are his lawful prize for ever1 unless his neighbour wishes to redeem the captives by a price1 or by an exchange of prisoners4 ,the fortunate holder1 however1 of such prize makes his own terms1 which are perhaps exorbitant1 particularly if he have any ill-will against the proprietor1 or the stray pigeon happen to be of a peculiarly rare kind4#ac ,many are the proofs of good breeding and civility1 elicited on such occasions between gentlemen2 and many1 also1 are the perpetuated quarrels where such a collision of interests happens between young men of bad feelings1 or with persons having any previous dislike to each other4 ,the chief out-door exercise taken by the youth of ,india1 is an occasional ride on horseback or the elephant4 ,they do not consider walking necessary to health2 besides which1 it is plebeian1 and few ever walk who can maintain a conveyance4 ,they exercise the moghdhur#ad 7dumb-bell7 as the means of strengthening the muscles and opening the chest4 ,these moghdhurs1 much resembling the club of ,hercules1 are used in pairs1 each weighing from eight to twenty pounds2 they are brandished in various ways over the head1 crossed behind1 and back again1 with great ease and rapidity by those with whom the art has become familiar by long use4 ,those who would excel in the use of the moghdhurs practise every evening regularly2 when1 after the exercise1 they have their arms and shoulders plastered with a moist clay1 which they suppose strengthens the muscles and prevents them from taking cold after so violent an exercise4 ,the young men who are solicitous to wield the sabre with effect and grace1 declare this practice to be of the greatest service to them in their sword exercise3 they go so far as to say1 that they only use the sword well who have practised the moghdhur for several years4 ,at their sword exercise1 they practise 'the stroke' on the hide of a buffalo1 or on a fish called rooey1#ae the scales of which form an excellent coat of mail1 each being the size of a crown-piece1 and the substance sufficient to turn the edge of a good sabre4 ,the fish is produced alive from the river for this purpose2 however revolting as the practice may appear to the ,european1 it does not offend the feelings of the ,natives1 who consider the fish incapable of feeling after the first stroke2 but1 as regards the buffalo1 ,i am told the most cruel inflictions have been made1 by men who would try their blade and their skill on the staked animal without mercy4 ,the lance is practised by young men of good family as an exercise2 and by the common people1 as the means of rendering them eligible to the ,native military service of ,india4 ,it is surprising to witness the agility of some of the ,natives in the exercise of the lance2 they are generally good horsemen1 and at full speed will throw the lance1 dismount to recover it1 and remount1 often without stirrups1 with a celerity inconceivable4 ,i have seen them at these exercises with surprise1 remembering the little activity they exhibit in their ordinary habits4 ,the ,indian bow and arrow has greatly diminished as a weapon of defence in modern times2 but all practise the use of the bow1 as they fancy it opens the chest and gives ease and grace to the figure2 things of no trifling importance with the ,mussulmaun youth4 ,i have seen some persons seated practising the bow1 who were unable to bear the fatigue of standing2 in those cases1 a heavy weight and pulley are attached to the bow1 which requires as much force in pulling as it would require to send an arrow from sixty to a hundred yards from the place they occupy4#af ,the pellet-bow is in daily use to frighten away the crows from the vicinity of man's abode2 the pellets are made of clay baked in the sun1 and although they do not wound they bruise most desperately4 ,were it not for this means of annoying these winged pests1 they would prove a perfect nuisance to the inhabitants1 particularly within the confines of a zeenahnah1 where these impudent birds assemble at cooking-time1 to the great annoyance of the cooks1 watching their opportunity to pounce upon anything they may incautiously leave uncovered4 ,i have often seen women placed as watchers with the pellet-bow1 to deter the marauders the whole time dinner was preparing in the kitchen4 ,the front of these cooking-rooms are open to the zeenahnah court-yard1 neither doors1 windows1 nor curtains being deemed necessary1 where the smoke has no other vent than through the open front into the court-yard4 ,the crows are so daring that they will enter the yard1 where any of the children may be taking their meals 7which they often do in preference to eating them under the confinement of the hall71 and frequently seize the bread from the hands of the children1 unless narrowly watched by the servants1 or deterred by the pellet-bow4 ,and at the season of building their nests1 these birds will plunder from the habitations of man1 whatever may be met with likely to make a soft lining for their nests2 often1 ,i am told1 carrying off the skull-cap from the children's heads1 and the women's pieces of calico or muslin from their laps when seated in the open air at work4 ,many of the ,natives are strongly attached to the brutal practice of cock-fighting2 they are very choice in their breed of that gallant bird1 and pride themselves on possessing the finest specimens in the world4 ,the gay young men expend much money in these low contests3 the birds are fought with or without artificial spurs1 according to the views of the contending parties4#ag ,they have also a small bird which they call 'the buttaire'1#ah a species of quail1 which ,i hear are most valiant combatants2 they are fed and trained for sport with much care and attention4 ,i am told these poor little birds1 when once brought to the contest1 fight until they die4 ,many are the victims sacrificed to one mornings amusement of their cruel owners1 who wager upon the favourite bird with a spirit and interest equal to that which may be found in more polished countries among the gentlemen of the turf4 ,horse-racing has very lately been introduced at ,lucknow1 but ,i fancy the ,natives have not yet acquired sufficient taste for the sport to take any great delight in it4 ,as long as it is fashionable with ,european society1 so long it may be viewed with comparative interest by the few4 ,but their views of the breed and utility of a stud differ so much from those of a ,european1 that there is but little probability of the sport of horse-racing ever becoming a favourite amusement with them1#ai ,when they are disposed to hunt1 it is always on elephants1 both for security and to save fatigue4 ,a horse of the finest temper1 form1 or breed1 one that would be counted the most perfect animal by an ,english connoisseur1 would be rejected by a ,native if it possessed the slightest mark by them deemed 'unfortunate'4 ,if the legs are not all of a colour1 the horse is not worthy2 if an unlucky turn of the hair1 or a serpentine wave of another colour appears on any part of the animal1 it is an 'omen of ill-luck' to the possessor1 and must not be retained on the premises4 ,a single blemish of the sort would be deemed by a ,native gentleman as great a fault in an otherwise perfect animal1 as if it could only move on three legs4 ,the prejudice is so strongly grounded in their minds to these trifling marks1 that they would not keep such horses in their stables one hour1 even if it belonged to their dearest friend1 fearing the evil consequences that might befall their house4#bj ,the swiftness of a good ,english hunter would be no recommendation to a ,native gentleman2 he rides for pleasant exercise and amusement1 and the pace therefore never exceeds the gentlest canter of an ,english lady's jennet4 ,many of their horses are trained to a pace ,i have never remarked in other countries2 it is more than a walk but not quite a canter1 the steps are taken very short1 and is1 ,i am assured1 an agreeable exercise to the rider4 ,i was once in possession of a strong hill pony1 whose walk was as quick as the swiftest elephant2 very few horses could keep up with him at a trot4 ,the motion was very easy and agreeable1 particularly suited to invalids in that trying climate4 ,the ,native method of confining horses in their sheds or stables appears somewhat remarkable to a ,european4 ,the halter is staked in the ground1 and the two hind legs have a rope fastened to each2 this is also staked in the ground behind4 ,the ropes are left sufficiently long to allow of the animal lying down at his pleasure4 ,the food of horses is fresh grass1 brought from the jungles daily1 by the grass-cutters1 who are kept solely for this purpose4 ,in consequence of these men having to walk a distance of four or more miles before they reach the jungles1 and the difficulty of finding sufficient grass when there1 one man cannot procure more grass in a day than will suffice for one horse2 the consequence is1 that if a gentleman keep twenty horses1 there are forty men to attend them2 viz41 twenty grooms1 and as many grass-cutters4 ,the grass of ,india1 excepting only during the rainy season1 is burnt up by the heat of the sun1 in all exposed situations4 ,in the jungles and forests of mango-trees1 wherever there is any shade1 the men search for grass1 which is of a different species to any ,i have seen in ,europe1 called doob-grass1#ba a dwarf creeper1 common throughout ,india2 every other kind of grass is rejected by the horse2 they would rather eat chaff in the absence of the doob-grass4 ,the refuse of the grass given for food1 answers the purpose of bedding2 for in ,india straw is never brought into use1 but as food for the cows1 buffaloes1 and oxen4 ,the nature of straw is friable in ,india1 perhaps induced by climate by the wise ordering of ,divine ,providence1 of which indeed a reflecting mind must be convinced1 since it is so essential an article for food to the cattle where grass is very scarce1 excepting only during the season of rain4 ,when the corn is cut1 the whole produce of a field is brought to one open spot1 where the surface of the ground is hard and smooth2 the oxen and their drivers trample in a continued circuit over the whole mass1 until the corn is not only threshed from the husks1 but the straw broken into fine chaff4 ,they winnow it with their coarse blankets1 or chuddahs#bb 7the usual wrapper of a ,native1 resembling a coarse sheet71 and house the separate articles in pits1 dug in the earth1 close to their habitations4 ,such things as barns1 granaries1 or stacks1 are never seen to mark the abode of the ,native farmers as in ,europe4 ,an invading party could never discover the deposits of corn1 whilst the ,natives chose to keep their own secret4 ,this method of depositing the corn and chaff in the earth1 is the only secure way of preserving these valuable articles from the encroachment of white ants1 whose visits to the grain are nearly as destructive1 and quite as much dreaded1 as the flights of locusts to the green blades4 ,the corn in general use for horses1 sheep1 and cattle1 in called gram2#bc the flavour resembles our field pea much more than grain4 ,it is produced on creepers1 with pods2 and bears a pretty lilac blossom1 not unlike peas1 or rather vetches1 but smaller2 the grain1 however1 is as large as a pea1 irregularly shaped1 of a dark brown skin1 and pale yellow within4 ,there are several other kinds of grain in use amongst the ,natives for the use of cattle2 one called moat1#bd of an olive green colour4 ,it is considered very cooling in its nature1 at certain seasons of the year1 and is greatly preferred both for young horses and for cows giving milk4 ,horses are subject to an infectious disease1 which generally makes its appearance in the rainy season1 and therefore called burrhsaatie4#be ,once in the stable1 the disorder prevails through the stud1 unless timely precautions are taken to prevent them being infected--removal from the stable is the most usual mode adopted--so easy is the infection conveyed from one animal to the other1 that if the groom of the sick horse enters the stable of the healthy they rarely escape contagion4 ,it is a tedious and painful disorder and in nine cases out of ten the infected animal either dies1 or is rendered useless for the saddle4 ,the legs break out in ulcers1 and1 ,i am informed1 without the greatest care on the part of the groom1 he is also liable to imbibe the corruption2 if he has any cut or scratch on his hands1 the disease may be received as by inoculation4 ,the ,natives have the greatest aversion to docked-tailed horses1 and will never permit the animals to be shorn of the beauty with which ,nature has adorned them1 either in length or fulness2 besides which1 they think it a barbarous want of taste in those who differ from them1 though they fancy ,nature is improved when the long tail and mane of a beautiful white ,arab are dyed with mayndhie2 his legs1 up to the knees1 stained with the same colour1 and divers stars1 crescents1 c41 painted on the haunches1 chest1 and throat of the pretty gentle creature4#bf ,when the horses are looking rough1 the ,natives feed them with a mixture of coarse brown sugar and ghee1 which they say gives sleekness to the skin1 and improves the constitution of the horse4 ,when their horses grow old1 they boil the gram with which they feed them1 to make it easy of digestion2 very few people1 indeed1 give corn at any age to the animal unsoaked1 as they consider it injudicious to give dry corn to horses1 which swells in the stomach of the animal and cannot digest3 the grain swells exceedingly by soaking1 and thus moistened1 the horse requires less water than would be necessary with dry corn4 ,the numberless ,native sports ,i have heard related in this country would take me too long to repeat at present2 describe them ,i could not1 for my feelings and views are at variance with the painful tortures inflicted on the brute creation for the perverted amusements of man1 consisting of many unequal contests1 which have sickened me to think they were viewed by mortals with pleasure or satisfaction4 ,a poor unoffending antelope or stag1 perhaps confined from the hour of its quitting its dam in a paddock1 turned out in a confined space to the fury of a cheetah#bg 7leopard7 to make his morning's repast4 ,tigers and elephants are often made to combat for the amusement of spectators2 also1 tigers and buffaloes1 or alligators4 ,the battle between intoxicated elephants is a sport suited only for the cruel-hearted1 and too often indulged4 ,the mahouts#bh 7the men who sit as drivers on the neck of the elephant7 have frequently been the victims of the ignoble amusement of their noble masters2 indeed1 the danger they are exposed to is so great1 that to escape is deemed a miracle4 ,the fighting-elephants are males1 and they are prepared for the sport by certain drugs mixed up with the wax from the human ear4 ,the method of training elephants for fighting must be left to abler hands to describe4 ,i have passed by places where the animal was firmly chained to a tree1 in situations remote from the population of a city1 as danger is always anticipated from their vicinity2 and when one of these infuriated beasts break from their bonds1 serious accidents often occur to individuals before they can again be secured4 ,amongst the higher classes tigers and leopards are retained for field sports1 under the charge of regular keepers4 ,in many instances these wild inhabitants of the jungle are tamed to the obedience of dogs1 or other domestic animals4 ,i have often seen the young cubs sucking the teats of a goat1 with which they play as familiarly as a kitten with its mother4 ,a very intimate acquaintance of ours has several tigers and leopards1 which are perfectly obedient to his command2 they are led out by their keepers night and morning1 but he always feeds them with his own hands1 that he may thereby make them obedient to himself1 when he sports in the jungles1 which he often does with success1 bringing home stags and antelopes to grace the board1 and distribute amongst his ,english friends4 ,the tigers and cheetahs are very generally introduced after breakfast1 when ,native noblemen have ,european visitors4 ,i remember on one of these occasions1 these animals were brought into the banqueting-room1 just as the self-performing cabinet organ had commenced a grand overture4 ,the creatures' countenances were terrifying to the beholder1 and one in particular could with great difficulty be reined in by his keepers4 ,the ,natives are1 however1 so accustomed to the society of tigers1 that they smiled at my apprehension of mischief4 ,i was only satisfied when they were forced away from the sounds that seemed to fill them with wonder1 and perhaps with rage4 ,pigeon-shooting is another amusement practised among the sporting men of ,hindoostaun4 ,i1 of course1 allude to the ,mussulmauns1 for most ,hindoos hold it criminal to kill a crow1 or even the meanest insect2 and ,i have known them carry the principle of preserving life to the minutest insects1 wearing crape or muslin over their mouths and noses in the open air1 fearing a single animalcule that floats in the air should be destroyed by their breath4 ,for the same reason1 these men have every drop of water strained through muslin before it is used either for drinking or for cooking4#bi ,there are people who make it a profitable means of subsistence to visit the jungles with nets1 in order to collect birds1 as pigeons1 parrots1 minas1 c42 these are brought in covered baskets to the towns1 where they meet with a ready sale4 ,many a basket have ,i delighted in purchasing1 designing to rescue the pretty creatures from present danger4 ,i am annoyed whenever ,i see birds immured in cages4 ,if they could be trained to live with us1 enjoying the same liberty1 ,i should gladly court society with these innocent creatures2 but a bird confined vexes me1 my fingers itch to open the wicket and give the prisoner liberty4 ,how have ,i delighted in seeing the pretty variegated parrots1 minas1 and pigeons fly from the basket when opened in my verandah6 ,i have sometimes fancied in my evening walk that ,i could recognize the birds again in the gardens and grounds1 which had been set at liberty in the morning by my hand4 ,the good ladies of ,india1 from whom ,i have copied the practice of giving liberty to the captive birds1 although different motives direct the action1 believe1 that if a member of their family is ill1 such a release propitiates the favour of ,heavenly mercy towards them4#cj ,a sovereign 7amongst the ,mussulmauns7 will give liberty to a certain number of prisoners1 confined in the common gaol1 when he is anxious for the recovery of a sick member of his family2 and so great is the merit of mercy esteemed in the creature to his fellow-mortal1 that the birth of a son1 a recovery from severe illness1 accession to the throne1 c41 are the precursors to royal clemency1 when all prisoners are set at liberty whose return to society may not be deemed cruelty to the individual1 or a calamity to his neighbours4 ,i may here remark1 the ,mussulmaun laws do not allow of men being confined in prison for debt4#ca ,the government of ,oude is absolute1 yet to its praise be it said1 during the first eight years of my sojourn ,i never heard of but one execution by the ,king's command2 and that was for crimes of the greatest enormity1 where to have been sparing would have been unjust4#cb ,in cases of crime such as murder1 the nearest relative surviving is appealed to by the court of justice2 if he demand the culprit's life1 the court cannot save him from execution4 ,but it is rarely demanded2 they are by no means a revengeful people generally2 there are ambitious1 cruel tyrants to be found1 but these individuals are exceptions to the mass of the people4 ,examples of mercy set by the ,king in all countries have an influence upon his subjects2 and here the family of a murdered man1 if poor1 is maintained by the guilty party or else relieved by royal munificence1 as the case may require4 ,acts of oppression may sometimes occur in ,native ,states without the knowledge even1 and much less by the command1 of the ,sovereign ruler1 since the good order of the government mainly depends on the disposition of the ,prime ,minister for the time being4 ,there is no check placed in the constitution of a ,native government between the ,prime ,minister and his natural passions4 ,if cruel1 ambitious1 or crafty1 he practises all his art to keep his master in ignorance of his daily enormities2 if the ,prime ,minister be a virtuous-minded person1 he is subjected to innumerable trials1 from the wiles of the designing and the ambitious1 who strive by intrigue to root him from the favour and confidence of his sovereign1 under the hope of acquiring for themselves the power they covet by his removal from office4 #a ,when1 a boy is born1 the midwife1 in order to avert the ,evil ,eye and evil spirits1 says3 ',it is only a girl blind of one eye6' ,if a girl is born1 the fact is stated1 because she excites no jealousy1 and is thus protected from spirit attacks4 #b ,this is intended to scare evil spirits1 but has become a mere form of announcing the joyful event4 #c ,after the first bath pieces of black thread are tied round the child's wrist and ankle as protection4 #d ,amaltas1 ,cassia fistula #e ,the purgative draught 7guthl7 is usually made of aniseed1 myro-bolans1 dried red rose leaves1 senna1 and the droppings of mice or goats4--,bombay ,gazetteer1 ix1 part ii1 #aec4 #f ,gudri4 #g ,ta'awiz4 #h ,among the ,khojahs of ,bombay a stool is placed near the mother's bed1 and as each1 of the female relatives comes in she strews a little rice on the stool1 lays on the ground a gold or silver anklet as a gift for the child1 and bending over mother and baby1 passes her hands over them1 and cracks her finger-joints against her own temples1 in order to take all their ill luck upon herself4--,bombay ,gazetteer1 ix1 part ii1 #de4 #i ,duli3 see p4 #ahd4 #aj ,salgirah or barasganth1 'year-knot'4 #aa ,gardani4 #ab ,p4 #cf4 #ac ,the ,mahomedans are very keen on breeding pigeons in large numbers2 they make them fly all together1 calling out1 whistling1 and waving with a cloth fastened to the end of a stick1 running and making signals from the terraced roofs1 with a view of encouraging the pigeons to attack the flock of some one else4444 ,every owner is overjoyed in seeing his own pigeons the most dexterous in misleading their opponents4'--,manucci1 ,storia do ,mogor1 i4 #ajg f4 #ad ,mugdar4 #ae ,rohu1 a kind of carp1 ,labeo rohita4 #af ,the use of the bow and arrow has now disappeared in northern ,india1 and survives only among some of the jungle tribes4 #ag ,a curious relic of the custom of cock-fighting at ,lucknow survives in the picture by ,zoffany of the famous match between the ,nawab ,asaf-ud-daula and ,col4 ,mordaunt in #aghf4 ,the figures in the picture are portraits of the celebrities at the ,court of ,oudh1 whose names are given by ,smith1 ,catalogue of ,british ,mezzotint ,portrait1 i4 #bgc4 #ah ,bater1 ,coturnix communis4 #ai ,lucknow is now an important racing centre1 and the ,civil ,service ,cup for ponies has been won several times by native gentlemen4 #bj ,the feather or curl is one of the most important marks4 ,if it faces towards the head1 this is a horse to buy2 if it points towards the tail1 it is a 'female snake' 7sampan71 a bad blemish1 as is a small star on the forehead4 ,a curl at the bottom of the throat is very lucky1 and cancels other blemishes4 ,a piebald horse or one with five white points1 a white face and four white stockings1 is highly valued4 ,the ,european who understands the rules can often buy an 'unlucky' horse at a bargain4 #ba ,dub1 ,cynodon ,dactylon4 #bb ,chadar4 #bc ,cicer arietinum3 the word comes from ,port1 gro1 a grain4 #bd ,moth1 the aconite-leaved kidney-bean1 ,phaseolus aconitifolius4 #be ,barsati from barsat1 the rainy season2 a pustular eruption breaking out on the head and fore parts of the body4 #bf ,the ,native gentleman's charger1 with his trained paces1 his henna-stained crimson mane1 tail1 and fetlocks1 is a picturesque sight now less common than it used to be4 #bg ,chita1 the hunting leopard4 ,felis jubata4 #bh ,mahawat1 originally meaning 'a high officer'4 #bi ,this specially applies to the ,jain ascetics1 who keep a brush to remove insects from their path1 and cover their mouths with linen4 #cj ,a common piece of imitative magic3 as the bird flies away it carries the disease with it4 ,the practice of releasing prisoners when the ,king or a member of his family was sick1 or as a thanksgiving on recovery1 was common4--,sleeman1 ,journey1 ii4 #da4 #ca ,this is incorrect4 ,imprisonment for debt is allowed by ,muhammadan ,law4--,hughes1 ,dictionary of ,islam1 #hb4 #cb ,this gives a too favourable account of the administration of justice in ,oudh4 ',a powerful landlord during the ,nawabi could evict a tenant1 or enhance his rent1 or take away his wife from him1 or cut his head off1 with as much1 or as little1 likelihood of being called to account by ,na zim or ,chakladar for one act as for another' 7,h4,c4 ,irwin1 ,the ,garden of ,india1 #beh74 ,gen4 ,sleeman points out that ,musalmans wore practically immune from the death penalty1 particularly if they happened to kill a ,sunni4 ,a ,hindu1 consenting after conviction to become a ,musalman1 was also immune 7,journey ,through ,oudh1 i4 #ace74 ,executions used constantly to occur in ,lucknow under ,nasir-ud-din 7,w4 ,knighton1 ,private ,life of an ,eastern ,king1 #ajd74 ,,letter ,,xvi ,remarks on the trades and professions of ,hindoostaun4--,the ,bazaars4--,naunbye 7,bazaar cook74--,the ,butcher1 and other trades4--,shroffs 7,money-changers74--,popular cries in ,native cities4--,the articles enumerated and the venders of them described4--,the ,cuppers4--,leechwomen4--,ear-cleaners4- -,old silver4--,pickles4--,confectionery4--,to ys4--,fans4--,vegetables and fruit4--,mangoes4--,melons4--,melon-cyde r4--,fish4--,bird-catcher4--,the ,butcher-bird1 the ,coel1 and ,lollah4--,fireworks4--,parched corn4--,wonder-workers4--,snakes4--,anec dote of the ,moonshie and the ,snake-catcher4--,the ,cutler4--,sour curds4--,clotted cream4--,butter4--,singular process of the ,natives in making butter4--,ice4--,how procured in ,india4--,ink4--,all writing dedicated to ,god by the ,mussulmauns4--,the reverence for the name of ,god4--,the ,mayndhie and ,sulmah4 ,the various trades of a ,native city in ,hindoostaun are almost generally carried on in the open air4 ,the streets are narrow1 and usually unpaved2 the dukhauns#a 7shops7 small1 with the whole front open towards the street2 a tattie#b of coarse grass forming an awning to shelter the shopkeeper and his goods from the weather4 ,in the long lines of dukhauns the open fronts exhibit to the view the manufacturer1 the artisan1 the vender1 in every variety of useful and ornamental articles for general use and consumption4 ,in one may be seen the naunbye#c 7bazaar cook7 basting keebaubs#c over a charcoal fire on the ground with one hand1 and beating off the flies with a bunch of date-leaves in the other2 beside him may be seen assistant cooks kneading dough for sheermaul#c or other bread1 or superintending sundry kettles and cauldrons of currie1 pillau1 matunjun1#c c41 whilst others are equally active in preparing platters and trays1 in order to forward the delicacies at the appointed hour to some great assembly4 ,the shop adjoining may probably be occupied by a butcher1 his meat exposed for sale in little lean morsels carefully separated from every vestige of fat#d or skin2 the butcher's assistant is occupied in chopping up the coarser pieces of lean meat into mince meat4#e ,such shops as these are actually in a state of siege by the flies2 there is1 however1 no remedy for the butcher but patience2 his customers always wash their meat before it is cooked1 so he never fails to sell even with all these disadvantages4 ,but it is well for the venders of more delicate articles when neither of these fly-attracting emporiums are next door neighbours1 or immediately opposite2 yet if it even should be so1 the merchant will bear with equanimity an evil he cannot control1 and persuade his customers for silver shoes or other ornamental articles1 that if they are not tarnished a fly spit or two cannot lessen their value4 ,the very next door to a working goldsmith may be occupied by a weaver of muslin2 the first with his furnace and crucible1 the latter with his loom1 in constant employ4 ,then the snake-hookha manufacturer1#f opposed to a mixer of tobacco1 aiding each other's trade in their separate articles4 ,the makers and venders of punkahs of all sorts and sizes1 children's toys1 of earth1 wood1 or lakh2 milk and cream shops2 jewellers1 mercers1 druggists selling tea1 with other medicinal herbs4 ,the bunyah#g 7corn-dealer7 with large open baskets of sugar and flour1 whose whiteness resembles each other so narrowly1 that he is sometimes suspected of mixing the two articles by mistake1 when certain sediments in sherbet indicate adulterated sugar4 ,it would take me too long were ,i to attempt enumerating all the varieties exposed in a ,native street of shops4 ,it may be presumed these people make no mystery of their several arts in manufacturing1 by their choice of situation for carrying on their trades4 ,the confectioner1 for instance1 prepares his dainties in despite of dust and flies1 and pass by at what hour of the day you please1 his stoves are hot1 and the sugar simmering with ghee sends forth a savour to the air1 inviting only to those who delight in the delicacies he prepares in countless varieties4 ,the most singular exhibitions in these cities are the several shroffs#h 7money-changers1 or bankers71 dispersed in every public bazaar1 or line of shops4 ,these men1 who are chiefly ,hindoos1 and whose credit may perhaps extend throughout the continent of ,asia for any reasonable amount1 take their station in this humble line of buildings1 having on their right and left1 piles of copper coins and cowries4#i ,these shroffs are occupied the whole day in exchanging pice for rupees or rupees for pice1 selling or buying gold mohurs1 and examining rupees2 and to all such demands upon him he is entitled to exact a regulated per centage1 about half a pice in a rupee4 ,small as this sum may seem yet the profits produce a handsome remuneration for his day's attention1 as many thousands of rupees may have passed under his critical eye for examination1 it being a common practice1 both with shopkeepers and individuals1 to send their rupees to the shroff for his inspection1 always fearing imposition from the passers of base coin4 ,these shroffs transact remittances to any part of ,india by hoondies1#aj which are equivalent to our bills of exchange1 and on which the usual demand is two and a half per cent at ninety days1 if required for any distant station4 ,the ,european order is here completely reversed1 for the shopkeeper sits whilst the purchasers are compelled to stand4 ,the bazaar merchant is seated on the floor of his dukhaun1 near enough to the open front to enable him to transact business with his customers1 who1 one and all1 stand in the street to examine the goods and to be served2 let the weather be bad or good1 none are admitted within the threshold of the dukhaun4 ,in most places the shops are small1 and look crowded with the articles for sale1 and those where manufactories are carried on have not space to spare to their customers4 ,very few gentlemen condescend to make their own purchases2 they generally employ their confidential domestic to go to market for them2 and with the ladies their women servants are deputed4 ,in rich families it is an office of great trust1 as they expend large sums and might be much imposed upon were their servants faithless4 ,the servants always claim dustoor#aa 7custom7 from the shopkeepers1 of one pice for every rupee they lay out2 and when the merchants are sent for to the houses with their goods1 the principal servant in the family is sure to exact his dustoor from the merchant2 and this is often produced only after a war of words between the crafty and the thrifty4 ,the diversity of cries from those who hawk about their goods and wares in streets and roadways1 is a feature in the general economy of the ,natives not to be overlooked in my brief description of their habits4 ,the following list of daily announcements by the several sonorous claimants on the public attention1 may not be unacceptable with their translated accompaniments4 ',seepie wallah deelie sukha'#ab 7,moist or dry cuppers74--,moist and dry cupping is performed both by men and women2 the latter are most in request4 ,they carry their instruments about with them1 and traverse all parts of the city4 ,the dry cupping is effected by a buffalo's horn and resorted to by patients suffering under rheumatic pains1 and often in cases of fever1 when to lose blood is either inconvenient on account of the moon's age1 or not desirable by reason of the complaint or constitution of the patient4 ',jonk1 or keerah luggarny wallie'#ac 7,the woman with leeches74--,women with leeches attend to apply the required remedy1 and are allowed to take away the leeches after they have done their office4 ,these women by a particular pressure on the leech oblige it to disgorge the blood1 when they immediately place it in fresh water2 by this practice the leeches continue healthy1 and may be brought to use again the following day if required4 ',kaan sarf kerna wallah'#ad 7,ear-cleaner74--,the cleansing of ears is chiefly performed by men1 who collecting this article make great profits from the sale of it1 independent of the sums obtained from their employers4 ,it is the chief ingredient in use for intoxicating elephants previous to the furious contests so often described as the amusement of ,native ,courts4 ',goatah chandnie bickhow'#ae 7,sell your old silver trimmings74--,the several articles of silver trimmings are invariably manufactured of the purest metal without any alloy1 and when they have served their first purposes the old silver procures its weight in current rupees4 ',tale kee archah wallah'#af 7,oil pickles74--,the method of pickling in oil is of all others in most request with the common people1 who eat the greasy substance as a relish to their bread and dhall4 ,the mustard-oil used in the preparation of this dainty is often preferred to ghee in curries4 ,the better sort of people prefer water pickle1 which is made in most families during the hot and dry weather by a simple method2 exposure to the sun being the chemical process to the parboiled carrots1 turnips1 radishes1 c41 immersed in boiling water1 with red pepper1 green ginger1 mustard-seed1 and garlic4 ,the flavour of this water pickle is superior to any other acid1 and possesses the property of purifying the blood4 ',mittie wallah'#ag 7,man with sweetmeats74--,the many varieties of sweetmeats1 or rather confectionery1 in general estimation with the natives1 are chiefly composed of sugar and ghee1 prepared in countless ways1 with occasional additions of cocoa-nut1 pistachias1 cardimuns1 rose-water1 c41 and constantly hawked about the streets on trays by men4 ',kallonie wallah'#ah 7,man with toys74--,toys of every kind1 of which no country in the world ,i suppose exhibits greater variety1 in wood1 lakh1 uberuck#ai 7tulk71 paper1 bamboo1 clay1 c41 are constantly cried in the streets and roadways of a ,native city4 ',punkah wallah'#bj 7,vender of fans74--,the punkahs are of all descriptions in general use1 their shape and material varying with taste and circumstances1 the general form resembling hand-screens3 they are made for common use of date-leaf1 platted as the common mats are2 some are formed of a single leaf from the tor#ba-tree1 large or small1 the largest would cover a tolerable sized round table2 many have painted figures and devices1 and from their lightness may be waved by children without much labour4 ,i have seen very pretty punkahs made of sweet-scented flowers over a frame of bamboo4 ,this1 however1 is a temporary indulgence1 as the flowers soon lose their fragrance4 ',turkaaree'1 ',mayvour'#bb 7,the first is vegetables2 the last1 fruit74--,vegetables of every kind and many sorts of fruits are carried about by men and women1 who describe the name and quality of the articles they have to sell4 ,it would occupy too large a space to enumerate here the several productions1 indigenous and foreign1 of the vegetable world in ,india4 ,the ,natives in their cookery1 use every kind of vegetable and fruit in its unripe state4 ,two pounds of meat is in general all that is required to form a meal for twenty people1 and with this they will cook several dishes by addition of as many different sorts of vegetables4 ,herbs1 or green leaves1 are always denominated saag1#bc these are produced at all seasons of the year1 in many varieties2 the more substantial vegetables1 as potatoes1 turnips1 carrots1 c41 are called turkaaree4 ,the red and green spinach is brought to the market throughout the year1 and a rich-flavoured sorrel1 so delicious in curries1 is cultivated in most months4 ,green peas1 or1 indeed1 vegetables in general1 are never served in the plain way in which we see them at our tables1 but always in stews or curries4 ,the green mango is used invariably to flavour their several dishes1 and1 at the proper season1 they are peeled1 cut1 and dried for the year's consumption4 ,they dislike the acid of the lemon in their stews1 which is never resorted to when the green mango or tamarind can be procured4 ,the fruits of ,india in general estimation with the ,natives are the mango and the melon4 ,mangoes are luscious and enticing fruit2 the ,natives eat them to an excess when they have been some hours soaked in water1 which1 they say1 takes away from the fruit its detrimental quality2 without this preparatory precaution those who indulge in a feast of mango are subject to fevers1 and an increase of prickly heat1 7a fiery irritable rash1 which few persons are exempt from1 more or less1 in the hot weather72 even biles1 which equally prevail1 are less troublesome to those persons who are careful only to eat mangoes that have been well soaked in water4 ,the ,natives have a practice1 which is common among all classes1 and therefore worthy the notice of foreigners1 of drinking milk immediately after eating mangoes4 ,it should be remembered that they never eat their fruit after dinner1 nor do they at any time indulge in wine1 spirits1 or beer4 ,the mango in appearance and flavour has no resemblance to any of the fruits of ,england2 they vary in weight from half an ounce to half a seer1 nearly a pound2 the skin is smooth1 tough1 and of the thickness of leather1 strongly impregnated with a flavour of turpentine2 the colour1 when ripe1 is grass green1 or yellow in many shades1 with occasional tinges and streaks of bright red2 the pulp is as juicy as our wall-fruit1 and the kernel protected by a hard shell1 to which fine strong silky fibres are firmly attached4 ,the kernel of the mango is of a hot and rather offensive flavour2 the poor people1 however1 collect it1 and when dried grind it into flour for bread1 which is more wholesome than agreeable2 in seasons of scarcity1 however1 it is a useful addition to the then scanty means of the lower orders of the people4 ,the flavour of the fruit itself differs so much1 that no description can be given of the taste of a mango--even the fruit of one tree vary in their flavour4 ,a tope 7orchard7 of mango-trees is a little fortune to the possessor1 and when in bloom a luxurious resort to the lovers of ,nature4 ,the melon is cultivated in fields with great ease and little labour1 due care always being taken to water the plants in their early growth4 ,the varieties are countless1 but the kind most esteemed1 and known only in the ,upper ,provinces1 are called chitlahs1#bd from their being spotted green on a surface of bright yellow2 the skin is smooth and of the thickness of that of an apple2 the fruit weighing from half-a-pound to three pounds4 ,the flavour may be compared to our finest peaches1 partaking of the same moist quality1 and literally melting in the mouth4 ,the juice of the melon makes a delicious cider2 ,i once tried the experiment with success4 ,the ,natives being prohibited from the use of all fermented liquors1 ,i was induced by that consideration to be satisfied with the one experiment2 but with persons who are differently situated the practice might be pursued with very little trouble1 and a rich beverage produced1 much more healthy than the usual arrack that is now distilled1 to the deterioration of the health and morals of the several classes under the ,british rule1 who are prone to indulge in the exhilarating draughts of fermented liquors4 ,at present my list of the indigenous vegetables of ,india must be short2 so great1 however1 is the variety in ,hindoostaun1 both in their quality and properties1 and so many are the benefits derived from their several uses in this wonderful country1 that at some future time ,i may be induced to follow1 with humility1 in the path trodden by the more scientific naturalists who have laboured to enrich the minds of mankind by their researches4 ,the natives are herbalists in their medical practice4 ,the properties of minerals are chiefly studied with the view to become the lucky discoverer of the means of transmuting metals2 seldom with reference to their medicinal qualities4 ,quicksilver1 however1 in its unchanged state1 is sometimes taken to renew the constitution4#be ,one gentleman1 whom ,i well knew1 commenced with a single grain1 increasing the number progressively1 until his daily close was the contents of a large table-spoon2 he certainly appeared to have benefited by the practice1 for his appetite and spirits were those of a man at thirty1 when he had counted eighty years4 ',muchullee'#bf 7,fish74--,fish of several kinds are caught in the rivers and tanks2 the flavour ,i can hardly describe1 for1 since ,i knew the practice of the ,hindoos of throwing their dead bodies into the rivers the idea of fish as an article of food was too revolting to my taste4 ,the ,natives1 however1 have none of these qualms2 even the ,hindoos enjoy a currie of fish as a real delicacy1 although it may be presumed some of their friends or neighbours have aided that identical fish in becoming a delicacy for the table4 ,there are some kinds of fish forbidden by the ,mussulmaun law1 which are1 of course1 never brought to their kitchens1 as the eel1 or any other fish having a smooth skin2#bg all sorts of shell-fish are likewise prohibited by their code4 ,those fish which have scales are the only sort allowable to them for food4 ,the rooey#bh is a large fish1 and in ,native families is much admired for its rich flavour2 the size is about that of a salmon1 the shape that of a carp2 the flesh is white1 and not unlike the silver mullet4 ,the scales of this fish are extremely useful2 which1 on a tolerable sized fish1 are in many parts as large as a crown-piece1 and of a substance firmer than horn4 ,it is not uncommon to see a suit of armour formed of these scales1 which1 they affirm1 will turn the edge of the best metal1 and from its lightness1 compared with the chain armour1 more advantageous to the wearer1 though the appearance is not so agreeable to the eye4 ',chirryah wallah'#bi 7,bird-man74--,the bird-catcher cries his live birds fresh caught from the jungles3 they seldom remain long on hand4 ,i have before described the practice of letting off the birds1 in cases of illness1 as propitiatory sacrifices4 ,the ,natives take delight in petting talking-birds1 minas and parrots particularly2 and the bull-bull1#cj the subzah1#ca and many others for their sweet songs4 ,the numberless varieties of birds ,i have seen in ,india1 together with their qualities1 plumage1 and habits1 would occupy too much of my time at present to describe4 ,i will here only remark a few of the most singular as they appeared to me4 ,the butcher-bird1#cb so called from its habit1 is known to live on seeds2 yet it caters for the mina and others of the carnivorous feathered family1 by collecting grasshoppers1 which they convey in the beak to the thorny bushes1 and there fix them on sharp thorns1 7some of which are nearly two inches in length71 and would almost seem to have been formed by ,nature for this use only4 ,the mina#cc follows his little friend's flight as if in the full assurance of the feast prepared for him4 ,the coel#cd is a small black bird1 of extreme beauty in make and plumage2 this bird's note is the harbinger of rain1 and although one of the smallest of the feathered race1 it is heard at a considerable distance4#ce ,the coel's food is simply the suction from the petals of sweet-scented flowers4 ,the lollah1#cf known to many by the name of haverdewatt1 is a beautiful little creature1 about one-third the size of a hedge sparrow4 ,the great novelty in this pretty bird is1 that the spots of white on its brown plumage change to a deep red at the approach of the rainy season2 the ,natives keep them by dozens in cages with a religious veneration1 as their single note describes one of the terms in use to express an attribute of the ,almighty4 ,but enough--,i must hasten to finish my list of popular cries by the ,indian pedlars1 who roar out their merchandize and their calling to the inmates of dwellings bounded by high walls1 whose principal views of the works of ,nature and art are thus aided by those casual criers of the day4 ',artush-baajie'#cg 7,fireworks74--,fireworks are considered here to be very well made1 and the ,native style much extolled by foreigners2 every year they add some fresh novelty to their amusing pastime4 ,they are hawked about at certain seasons1 particularly at the ,holie#ch 7a festival of the ,hindoos17 and the ,shubh-burraat#ci of the ,mussulmauns4 ,saltpetre being very reasonable1 fireworks are sold for a small price4 ,most of the ingenious young men exercise their inventive powers to produce novelties in fireworks for any great season of rejoicing in their families4 ',chubbaynee'#dj 7,parched corn74--,the corn of which we have occasionally specimens in ,english gardens1 known by the name of ,indian corn1 is here used as a sort of intermediate meal1 particularly amongst the labouring classes1 who cook but once a day1 and that when the day's toil is over4 ,this corn is placed in a sort of furnace with sand1 and kept constantly moved about4 ,by this process it is rendered as white as magnesia1 crisp1 and of a sweet flavour2 a hungry man could not eat more than half-a-pound of this corn at once1 yet it is not as nutritious as barley or wheat4 ,i have never heard that the ,natives use this corn for making bread4 ',tumaushbeen'#da 7,wonder-workers74--,this call announces the rope-dancers and sleight-of-hand company2 eating fire1 swallowing pen-knives1 spinning coloured yarn through the nose1 tricks with cups and balls1 and all the arts of the well-known jugglers4 ,i have seen both men and women attached to these travelling companies perform extraordinary feats of agility and skill1 also most surprising vaultings1 by the aid of bamboos1 and a frightful method of whirling round on the top of a pole or mast4 ,this pole is from twenty to thirty feet high2 on the top is a swivel hook1 which fastens to a loop in a small piece of wood tied fast to the middle of the performer1 who climbs the pole without any assistance1 and catches the hook to the loop2 at first he swings himself round very gently1 but increasing gradually in swiftness1 until the velocity is equal to that of a wheel set in motion by steam4 ,this feat is sometimes continued for ten or fifteen minutes together1 when his strength does not fail him2 but it is too frightful a performance to give pleasure to a feeling audience4 ',samp-wallah'#db 7,snake-catchers74--,these men blow a shrill pipe in addition to calling out the honourable profession of snake-catcher4 ,i fancy it is all pretence with these fellows2 if they catch a snake on the premises1 it is probably one they have let loose secretly1 and which they have tutored to come and go at the signal given3 they profess to draw snakes from their hiding-place1 and make a good living by duping the credulous4 ,the best proof ,i can offer of the impositions practised by these men on the weakness and credulity of their neighbours1 may be conveyed in the following anecdote1 with which ,i have been favoured by a very intelligent ,mussulmaun gentleman1 on whom the cheat was attempted during my residence in his neighbourhood at ,lucknow4 ',moonshie ,sahib1#dc as he is familiarly called by his friends1 was absent from home on a certain day1 during which period his wife and family fancied they heard the frightful sound of a snake1 apparently as if it was very near to them in the compound 7court-yard7 of the zeenahnah4 ,they were too much alarmed to venture from the hall to the compound to satisfy themselves or take steps to destroy the intruder if actually there4 ,whilst in this state of mental torture it happened 7as they thought very fortunately7 that a snake-catcher's shrill pipe was heard at no great distance1 to whom a servant was sent2 and when the ladies had shut themselves up securely in their purdahed apartment1 the men servants were desired to introduce the samp-wallahs into the compound1 to search for and secure this enemy to their repose4 ',the snake-catcher made1 to all appearance1 a very minute scrutiny into every corner or aperture of the compound1 as if in search of the reptile's retreat2 and at last a moderate sized snake was seen moving across the open space in an opposite direction to the spot they were intent on examining4 ,the greatest possible satisfaction was of course expressed by the whole of the servants and slaves assembled2 the lady of the house was more than gratified at the reported success of the charmers and sent proofs of her gratitude to the men in a sum of money1 proportioned to her sense of the service rendered on the occasion2 the head samp-wallah placed the snake in his basket1 7they always carry a covered basket about with them7 and they departed well satisfied with the profits of this day's employment4 ',the ,moonshie says1 he returned home soon after1 and listened to his wife's account of the event of the morning1 and her warm commendation of the skilful samp-wallahs2 but although the servants confirmed all the lady had told her husband of the snake-charmers' diligence1 still he could not but believe that these idle fellows had practised an imposition on his unwary lady by their pretended powers in charming the snake4 ,but here it rested for the time2 he could not decide without an opportunity of witnessing the samp-wallahs at their employment1 which he resolved to do the next convenient opportunity4 ',as might have been anticipated1 the very same snake-catcher and his attendant returned to the ,moonshie's gateway a very few days after their former success2 ,moonshie ,sahib was at home1 and1 concealing his real intentions1 he gave orders that the two men should be admitted2 on their entrance1 he said to them1 ,you say you can catch snakes2 now1 friends1 if any of the same family remain of which you caught one the other day in this compound1 ,i beg you will have the civility to draw them out from their hiding-places4#dd ',the ,moonshie watched the fellows narrowly1 that they might not have a chance of escaping detection1 if it was1 as he had always suspected1 that the snakes are first let loose by the men1 who pretend to attract them from their hiding-places4 ,the two men being bare-headed1 and in a state of almost perfect nudity 7the common usage of the very lowest class of ,hindoo labourers71 wearing only a small wrapper which could not contain1 he thought1 the least of this class of reptiles1 he felt certain there could not now be any deception4 ',the samp-wallah and his assistant1 pretending to search every hole and crevice of the compound1 seemed busy and anxious in their employment1 which occupied them for a long time without success4 ,tired at last with the labour1 the men sat down on the ground to rest2 the pipe was resorted to1 with which they pretend to attract the snake2 this was1 however1 sounded again and again1 without the desired effect4 ',from the apparent impossibility of any cheat being practised on him1 the ,moonshie rather relaxed in his strict observance of the men3 he had turned his back but for an instant only1 when the two fellows burst out in an ecstasy of delight1 exclaiming1 ,they are come6 they are come6--and on the ,moonshie turning quickly round1 he was not a little staggered to find three small snakes on the ground1 at no great distance from the men1 who1 he was convinced1 had not moved from the place4 ,they seemed to have no dread of the reptiles1 and accounted for it by saying they were invulnerable to the snakes' venom2 the creatures were then fearlessly seized one by one by the men1 and finally deposited in their basket4 ',they appear very tame1 thought the ,moonshie1 as he observed the men's actions3 ,i am outwitted at last1 ,i believe1 with all my boasted vigilance2 but ,i will yet endeavour to find them out4--,friend1 said he aloud1 here is your reward1 holding the promised money towards the principal2 take it1 and away with you both2 the snakes are mine1 and ,i shall not allow you to remove them hence4 ',why1 ,sahib1 replied the man1 what will you do with the creatures8 they cannot be worth your keeping2 besides1 it is the dustoor#de 7custom72 we always have the snakes we catch for our perquisite4--,it is of no consequence to you1 friend1 how ,i may dispose of the snakes1 said the ,moonshie2 ,i am to suppose they have been bred in my house1 and having done no injury to my people1 ,i may be allowed to have respect for their forbearance2 at any rate1 ,i am not disposed to part with these guests1 who could have injured me if they would4 ',the principal samp-wallah1 perceiving it was the ,moonshie's intention to detain the snakes1 in a perfect agony of distress for the loss he was likely to sustain1 then commenced by expostulation1 ending with threats and abuse1 to induce the ,moonshie to give them up2 who1 for his part1 kept his temper within bounds1 having resolved in his own mind not to be outwitted a second time2 the fellow's insolence and impertinent speeches were1 therefore1 neither chastised nor resented4 ,the samp-wallah strove to wrest the basket from the ,moonshie's strong grasp1 without succeeding2 and when he found his duplicity was so completely exposed1 he altered his course1 and commenced by entreaties and supplications1 confessing at last1 with all humility1 that the reptiles were his own well-instructed snakes that he had let loose to catch again at pleasure4 ,then appealing to the ,moonshie's well-known charitable temper1 besought him that the snakes might be restored1 as by their aid he earned his precarious livelihood4 ',that they are yours1 ,i cannot doubt1 replied the ,moonshie1 and1 therefore1 my conscience will not allow me to detain them from you2 but the promised reward ,i of course keep back4 ,your insolence and duplicity deserve chastisement1 nevertheless ,i promise to forgive you1 if you will explain to me how you managed to introduce these snakes4 ',the man1 thankful that he should escape without further loss or punishment1 showed the harmless snakes1 which1 it appears1 had been deprived of their fangs and poison1 and were so well instructed and docile1 that they obeyed their keeper as readily as the best-tutored domestic animal4 ,they coiled up their supple bodies into the smallest compass possible1 and allowed their keeper to deposit them each in a separate bag of calico1 which was fastened under his wrapper1 where it would have been impossible1 the ,moonshie declares1 for the quickest eye to discover that anything was secreted4' ',sickley ghur'#df 7,cutler and knife-grinder74--,these most useful artisans are in great request1 polishing articles of rusty steel1 giving a new edge to the knives1 scissors1 razors1 or swords of their employer1 in a masterly manner1 for a very small price4 ',dhie cuttie'#dg 7,sour curds74--,this article is in great request by scientific cooks1 who use it in many of their dainty dishes4 ,the method of making sour curd is peculiarly ,indian3 it is made of good sweet milk1 by some secret process which ,i could never acquire1 and in a few hours the whole is coagulated to a curd of a sharp acidity1 that renders it equally useful with other acids in flavouring their curries4 ,the ,natives use it with pepper1 pounded green ginger1 and the shreds of pumpkins or radishes1 as a relish to their savoury dishes1 in lieu of chatnee2 it is considered cooling in its quality1 and delicious as an accompaniment to their favourite viands4 ',mullie'#dh 7,clotted cream74---,this article is much esteemed by the ,natives4 ,i was anxious to know how clotted cream could be procured at seasons when milk from the cow would be sour in a few hours1 and am told that the milk when brought in fresh from the dairy is placed over the fire in large iron skillets2 the skin 7as we call it on boiled milk7 is taken off with a skimmer1 and placed in a basket1 which allows all the milk to be drained from it2 the skin again engendered on the surface is taken off in the same way1 and so they continue1 watching and skimming until the milk has nearly boiled away4 ,this collection of skin is the clotted cream of ,hindoostaun4 ',mukhun'#di 7,butter74--,butter is very partially used by the ,natives2 they use ghee1 which is a sort of clarified butter1 chiefly produced from the buffalo's milk4 ,the method of obtaining butter in ,india is singular to a ,european4 ,the milk is made warm over the fire1 then poured into a large earthen jar1 and allowed to stand for a few hours4 ,a piece of bamboo is split at the bottom1 and four small pieces of wood inserted as stretchers to these splits4 ,a leather strap is twisted over the middle of the bamboo1 and the butter-maker with this keeps the bamboo in constant motion2 the particles of butter swimming at the top are taken off and thrown into water1 and the process of churning is resumed2 this method continues until by the quantity collected1 these nice judges have ascertained there is no more butter remaining in the milk4 ,when the butter is to be sold1 it is beaten up into round balls out of the water4 ,when ghee is intended to be made1 the butter is simmered over a slow fire for a given time1 and poured into the ghee pot1 which perhaps may contain the produce of the week before they convey it to the market for sale2 in this state the greasy substance will keep good for months1 but in its natural state1 as butter1 the second day it is offensive to have it in the room1 much less to be used as an article of food4 ',burruff wallah'#ej 7,the man with ice74--,the ice is usually carried about in the evening1 and considered a great indulgence by the ,natives4 ,the ice-men bring round both iced creams1 and sherbet ices1 in many varieties2 some flavoured with oranges1 pomegranates1 pine-apple1 rose-water1 c4 ,they can produce ices at any season1 by saltpetre1 which is here abundant and procured at a small price2 but strange as it may appear1 considering the climate1 we have regular collections of ice made in ,january1 in most of the stations in the ,upper ,provinces1 generally under the superintendence of an ,english gentleman1 who condescends to be the comptroller4 ,the expenses are paid by subscribers1 who1 according to the value of their subscription1 are entitled to a given quantity of ice1 to be conveyed by each person's servant from the deposit an hour before day-break1 in baskets made for the purpose well wadded with cotton and woollen blankets2 conveyed home1 the basket is placed where neither air nor light can intrude4 ,zinc bottles1 filled with pure water1 are placed round the ice in the basket1 and the water is thus cooled for the day's supply1 an indulgence of great value to the sojourners in the ,east4 ,the method of collecting ice is tedious and laborious1 but where labour is cheap and the hands plenty the attempt has always been repaid by the advantages4 ,as the sun declines1 the labourers commence their work2 flat earthen platters are laid out1 in exposed situations1 in square departments1 upon dried sugar-cane leaves very lightly spread1 that the frosty air may pass inside the platters4 ,a small quantity of water is poured into the platter2 as fast as they freeze their contents are collected and conveyed1 during the night1 to the pit prepared for the reception of ice4 ,the rising sun disperses the labourers with the ice1 and they seek their rest by day1 and return again to their employ2 as the lion1 when the sun disappears1 prowls out to seek his food from the bounty of his ,creator4 ,the hoar frost seldom commences until the first of ,january1 and lasts throughout that month4 ',roshunie'#ea 7,ink74---,ink1 that most useful auxiliary in rendering the thoughts of one mortal serviceable to his fellow-creatures through many ages1 is here an article of very simple manufacture4 ,the composition is prepared from lampblack and gum-arabic2 how it is made1 ,i have yet to learn4 ,the ink of the ,natives is not durable2 with a wet sponge may be erased the labour of a man's life4 ,they have not yet acquired the art of printing1#eb and as they still write with reeds instead of feathers1 an ink1 permanent as our own1 is neither agreeable nor desirable4 ,there is one beautiful trait in the habits of the ,mussulmauns3 when about to write they not only make the prayer which precedes every important action of their lives1 but they dedicate the writing to ,god1 by a character on the first page1 which1 as in short-hand writing1 implies the whole sentence4#ec ,a man would be deemed heathenish amongst ,mussulmauns1 who by neglect or accident omitted this mark on whatever subject he is about to write4 ,another of their habits is equally praiseworthy3--out of reverence for ,god's holy name 7always expressed in their letters7 written paper to be destroyed is first torn and then washed in water before the whole is scattered abroad2 they would think it a sinful act to burn a piece of paper on which that ,holy name has been inscribed4 ,how often have ,i reflected whilst observing this praiseworthy feature in the character of a comparatively unenlightened people1 on the little respect paid to the sacred writings amongst a population who have had greater opportunities of acquiring wisdom and knowledge4#ed ,the culpable habit of chandlers in ,england is fresh in my memory1 who without a scruple tear up ,bibles and religious works to parcel out their pounds of butter and bacon1 without a feeling of remorse on the sacrilege they have committed4 ,how careless are children in their school-days of the sacred volume which contains the word of ,god to ,his creatures4 ,such improper uses1 ,i might say abuses1 of that ,holy ,book1 would draw upon them the censure of a people who have not benefited by the contents1 but who nevertheless respect the volume purely because it speaks the word 'of that ,god whom they worship'4 ',mayndhie' 7,a shrub74--,the mayndhie and its uses have been so fully explained in the letters on ,mahurrum1 that ,i shall here merely remark1 that the shrub is of quick growth1 nearly resembling the small-leafed myrtle2 the ,natives make hedge-rows of it in their grounds1 the blossom is very simple1 and the shrub itself hardy3 the dye is permanent4 ',sulmah4'#ee--;,a prepared permanent black dye1 from antimony4 ,this is used with hair-pencils to the circle of the eye at the root of the eye-lashes by the ,native ladies and often by gentlemen1 and is deemed both of service to the sight and an ornament to the person4 ,it certainly gives the appearance of large eyes1 if there can be any beauty in altering the natural countenance1 which is an absurd idea1 in my opinion4 ,nature is perfect in all her works2 and whatever best accords with each feature of a countenance ,i think she best determines2 ,i am sure that no attempt to disguise or alter ,nature in the human face ever yet succeeded1 independent of the presumption in venturing to improve that which in ,his wisdom1 the ,creator has deemed sufficient4 ,it would occupy my pages beyond the limits ,i can conveniently spare to the subject1 were ,i to pursue remarks on the popular cries of a ,native city to their fullest extent2 scarcely any article that is vended at the bazaars1 but is also hawked about the streets4 ,this is a measure of necessity growing out of the state of ,mussulmaun society1 by which the females are enabled to purchase at their own doors all that can be absolutely requisite for domestic purposes1 without the obligation of sending to the markets or the shops1 when either not convenient1 or not agreeable4 ,and the better to aid both purchasers and venders1 these hawkers pronounce their several articles for sale1 with voices that cannot fail to impress the inhabitants enclosed within high walls1 with a full knowledge of the articles proclaimed without need of interpreters4 #a ,dukan4 #b ,tatti4 #c ,see pp4 #eg1 #agc1 #agd4 #d ,the fat of meat is never eaten by the ,natives1 who view our joints of meat with astonishment1 bordering on disgust4 ,author4 #e ,many ,hindoostaunie dishes require the meat to be finely minced4 ,author4 #f ,known as gargarasaz4 #g ,baniya4 #h ,sarraf4 #i3 ,cowries are small shells imported from the ,eastern isles1 which pass in ,india as current coin1 their value fluctuating with the price of corn1 from1 sixty to ninety for one pice4 ,author4 #aj ,hundi4 #aa ,dasturi4 #ab ,sipiwala gila sukha4 #ac ,jonk1 a leech2 kira1 a worm1 laganewali4 #ad ,kan saf karnewala3 more usually ,kanmailiya1 kan1 the ear2 maila1 dirt4 #ae ,gota1 chandni bikau1 silver lace to sell6 ,the dealer is ,gota1 kinari farosh4 #af ,tel ka acharwala4 #ag ,mithaiwala4 #ah ,khilaunewala4 #ai ,abrak1 talc4 #bj ,pankahwala4 #ba ,tar1 the palmyra palm4 #bb ,tarkari1 mewa4 #bc ,sag4 #bd ,chitra1 spotted1 speckled4 #be ,quicksilver is used by ,native physicians as the first of alternative tonics4 #bf ,machhli4 #bg ,being considered to be like snakes4 #bh ,rohu1 a kind of carp1 ,labeo rohita4 #bi ,chiryawala4 #cj ,bulbul1 ,daulias hafizi1 the true ,persian nightingale4 #ca ,sabza1 sabzak1 green bird1 usually a jay1 coracias4 #cb ,a shrike1 one of the laniadae4 #cc ,maina1 a starling1 ,aeridotheres tristis4 #cd ,the black cuckoo1 ,eudynamys orientalis4 #ce ,the note of the bird at night1 detested by ,anglo-,indians1 gives it the name of the brain-fever bird4 #cf ,lal1 ,estrelda amandava1 the avadavat1 is so called because it was brought to ,europe from ,ahmadabad4 #cg ,atishbazi1 fire-play4 #ch ,holi1 the spring festival of the ,hindus1 at which bonfires are lighted1 coloured water thrown about1 and much obscenity is practiced4 #ci ,see p4 #afa4 #dj ,chabena1 chabeni1 what is munched or chewed 7chabna74 #da ,tamashawala3 tamashabin1 a spectator of wonders4 #db ,sampwala4 #dc ',mr4 ,secretary4' #dd ,it is generally believed snakes do not live apart from their species2 if one is destroyed in a house1 a second is anticipated and generally discovered4 ,author4 #de ,dastur1 dasturi1 the percentage appropriated on purchase by servants4 #df ,saiqalgar1 corrupted into sikligar1 a polisher4 #dg ,dahi khatai4 ,there is no mystery about the preparation4 ,milk is boiled and soured by being poured into an earthen vessel in which curds have previously been kept4 ,sometimes1 but less frequently1 an acid or rennet is added to precipitate the solid ingredients of the milk4 #dh ,malai4 #di ,makkhan4 #ej ,burfwala4 #ea ,roshanai1 'brightness'1 made of lampblack1 gum-arabic1 and aloe juice4 ,elaborate prescriptions are given by ,jaffur ,shurreef 7,qanoon-e-,islam #aej f474 #eb ,lithography and printing are now commonly done by natives4 #ec ,letters usually begin with1 the invocation1 ,bi'-smi'illahi'r-rahmani'r-rahim1 ',in the name of ,allah1 the ,compassionate1 the ,merciful4' ,the monogram ',i' is often substituted1 as being the initial of ,allah1 and the first letter of the alphabet4 #ed ,if the ,koran were wrapped in a skin and thrown into fire1 it would not burn1 say the ,traditions 7,hughes1 ,dictionary of ,islam1 #eba74 ,compare the care taken by the ,chinese to save paper on which writing appears 7,j4,h4 ,gray1 ,china1 i4 #agh74 #ee ,surma1 a black ore of antimony1 a tersulphide found in the ,panjab1 often confused by natives with galena1 and most of that sold in bazars is really galena4 ,it is used as a tonic to the nerves of the eye1 and to strengthen the sight4 ,,letter ,,xvii ,seclusion of ,females4--,paadshah ,begum4--,the ,suwaarree4--,female ,bearers4--,eunuchs4--,rutts4--,partiali ty of the ,ladies to ,large retinues4--,female ,companions4--,telling the ,khaunie4--,games of the ,zeenahnah4--,shampooing4--,the ,punkah4--,slaves and slavery4--,anecdote4--,the ,persian ,poets4--,fierdowsee4--,saadie1 his ',goolistaun'4--,haafiz4--,mahumud ,baarkur4--',hyaatool ,kaaloob'4--,different manner of pronouncing ,scripture names444,page #bdh ,the strict seclusion which forms so conspicuous a feature in the female society of the ,mussulmauns in ,india1 renders the temporary migration of ladies from their domicile an event of great interest to each individual of the zeenahnah1 whether the mistress or her many dependants be considered4 ,the superior classes seldom quit their habitation but on the most important occasions2 they1 therefore1 make it a matter of necessity to move out in such style as is most likely to proclaim their exalted station in life4 ,i cannot1 perhaps1 explain this part of my subject better than by giving a brief description of the suwaarree#a 7travelling retinue7 of the ,paadshah ,begum#b which passed my house at ,lucknow on the occasion of her visit to the ,durgah of ,huzerut ,abas ,ali ,kee1 after several years strictly confining herself to the palace4 ,by ,paadshah is meant ',king'2--,begum1 ',lady4' ,the first wife of the ,king is distinguished by this title from every other he may have married2 it is equivalent to that of ',queen' in other countries4 ,with this title the ,paadshah ,begum enjoys also many other marks of royal distinction2 as1 for instance1 the dunkah 7kettle-drums7 preceding her suwaarree2 a privilege1 ,i believe1 never allowed by the ,king to any other female of his family4 ,the embroidered chattah 7umbrella72 the afthaadah 7embroidered sun72 and chowries of the peacock's feathers1 are also out-of-door distinctions allowed only to this lady and the members of the royal family4 ,but to my description3-- ,first1 in the ,paadshah ,begum's suwaarree ,i observed a guard of cavalry soldiers in full dress1 with their colours unfurled2 these were followed by two battalions of infantry1 with their bands of music and colours4 ,a company of spearmen on foot1 in neat white dresses and turbans1 their spears of silver1 rich and massive4 ,thirty-six men in white dresses and turbans1 each having a small triangular flag of crimson silk1 on which were embroidered the royal arms 7two fish and a dirk of a peculiar shape74 ,the staffs of these flags are of silver1 about three feet long2 in the lower part of the handle a small bayonet is secreted1 which can be produced at will by pressure on a secret spring4 ,next followed a full band of music1 drums1 fifes1 c42 then the important dunkah1 which announces to the public the lady's rank3 she is enclosed within the elevated towering chundole1 on each side of which the afthaadah and chowries are carried by well-dressed men1 generally confidential servants1 appointed to this service4 ,the chundole is a conveyance resembling a palankeen1 but much larger and more lofty2 it is1 in fact1 a small silver room1 six feet long1 five broad1 and four feet high1 supported by the aid of four silver poles on the shoulders of twenty bearers4 ,these bearers are relieved every quarter of a mile by a second set in attendance3 the two sets change alternately to the end of the journey4 ,the bearers are dressed in a handsome royal livery of white calico made to sit close to the person2 over which are worn scarlet loose coats of fine ,english broad-cloth1 edged and bordered with gold embroidery3 on the back of the coat a fish is embroidered in gold4 ,their turbans correspond in colour with the coats2 on the front of the turban is fixed diagonally a fish of wrought gold1 to the tail of which a rich gold tassel is attached2 this readies to the shoulder of the bearer1 and gives a remarkable air of grandeur to the person4 ,the chundole is surrounded by very powerful women bearers1 whose business it is to convey the vehicle within the compound 7court-yard7 of the private apartments1 or wherever men are not admitted at the same time with females4 ,chobdhaars and soota-badhaars walk near the chundole carrying gold and silver staffs or wands1 and vociferating the rank and honours of the lady they attend with loud voices the whole way to and from the ,durgah4 ,these men likewise keep off the crowds of beggars attracted on such occasions by the known liberality of the ladies1 who1 according to established custom1 make distributions to a large amount1 which are scattered amongst the populace by several of the ,queen's eunuchs1 who walk near the chundole for that purpose4 ,the chief of the eunuchs followed the ,queen's chundole on an elephant1 seated in a gold howdah2 the trappings of which were of velvet1 richly embroidered in gold2 the eunuch very elegantly dressed in a suit of gold-cloth1 a brilliant turban1 and attired in expensive shawls4 ,after the eunuch1 follow the ,paadshah ,begum's ladies of quality1 in covered palankeens1 each taking precedence according to the station or the favour she may enjoy2 they are well guarded by soldiers1 spearmen1 and chobdhaars4 ,next in the train1 follow the several officers of the ,queen's household1 on elephants1 richly caparisoned4 ,and1 lastly1 the women of inferior rank and female slaves1 in rutts 7covered carriages7 such as are in general use throughout ,india4 ,these rutts are drawn by bullocks1 having bells of a small size strung round their neck1 which as they move have a novel and not unpleasing sound1 from the variety of tones produced4 ,the rutt is a broad-wheeled carriage1 the body and roof forming two cones1 one smaller than the other1 covered with scarlet cloth1 edged1 fringed1 and bordered with gold or amber silk trimmings4 ,the persons riding in rutts are seated on cushions placed flat on the surface of the carriage 7the ,asiatic style of sitting at all times7 and not on raised seats1 the usual custom in ,europe4 ,the entrance to these rutts is from the front1 like the tilted carts of ,england1 where a thick curtain of corresponding colour and material conceals the inmates from the public gaze2 a small space is left between this curtain and the driver1 where one or two women servants are seated as guards1 who are privileged by age and ugliness to indulge in the liberty of seeing the passing gaiety1 and of enjoying1 without a screen1 the pure air2 benefits which their superiors in rank are excluded from at all ages4 ,in the ,paadshah ,begum's suwaarree1 ,i counted fifty of these ,native carriages1 into each of which from four to six females are usually crowded1 comprising the members of the household establishment of the great lady2 such as companions1 readers of the ,khoraum1 kaawauses#c 7the higher classes of female-slaves71 muggalanie#d 7needle-women71 c4 ,this will give you a tolerable idea of the number and variety of females attached to the suite of a lady of consequence in ,india4 ,the procession1 at a walking pace1 occupied nearly half an hour in passing the road opposite to my house3 it was well conducted1 and the effect imposing1 both from its novelty and splendour4 ,a lady here would be the most unhappy creature existing1 unless surrounded by a multitude of attendants suitable to her rank in life4 ,they have often expressed surprise and astonishment at my want of taste in keeping only two women servants in my employ1 and having neither a companion nor a slave in my whole establishment2 they cannot imagine anything so stupid as my preference to a quiet study1 rather than the constant bustle of a well-filled zeenahnah4 ,many of the ,mussulmaun ladies entertain women companions1 whose chief business is to tell stories and fables to their employer1 while she is composing herself to sleep2 many of their tales partake of the romantic cast which characterizes the well-remembered ',arabian ,nights' ,entertainments'1 one story begetting another to the end of the collection4 ,when the lady is fairly asleep the story is stayed1 and the companion resumes her employment when the next nap is sought by her mistress4 ,amongst the higher classes the males also indulge in the same practice of being talked to sleep by their men slaves2 and it is a certain introduction with either sex to the favour of their employer1 when one of these dependants has acquired the happy art of 'telling the khaunie'#e 7fable7 with an agreeable voice and manner4 ,the more they embellish a tale by flights of their versatile imaginations1 so much greater the merit of the rehearser in the opinion of the listeners4 ,the inmates of zeenahnahs occasionally indulge in games of chance3 their dice are called chowsah 7four sides71 or chuhsah#f 7six sides72 these dice are about four inches long and half an inch thick on every side1 numbered much in the same way as the ,european dice4 ,they are thrown by the hand1 not from boxes1 and fall lengthways4 ,they have many different games which ,i never learned1 disliking such modes of trifling away valuable time2 ,i am not1 therefore1 prepared to describe them accurately4 ,one of their games has a resemblance to draughts1 and is played on a chequered cloth carpet1 with red and white ivory cones4#g ,they have also circular cards1 six suits to a pack1 very neatly painted1 with which they play many 7to me7 indescribable games2 but oftener1 to their credit be it said1 for amusement than for gain4 ,the gentlemen1 however1 are not always equally disinterested2 they frequently play for large sums of money4 ,i do not1 however1 find the habit so general with the ,natives as it is with ,europeans4 ,the religious community deem all games of chance unholy1 and therefore incompatible with their mode of living4 ,i am not aware that gaming is prohibited by their law in a direct way1#h but all practices tending to covetousness are strictly forbidden2 and1 surely1 those who can touch the money called 'winnings' at any game1 must be more or less exposed to the accusation of desiring other men's goods4 ,shampooing has been so often described as to leave little by way of novelty for me to remark on the subject2 it is a general indulgence with all classes in ,india1 whatever may be their age or circumstances4 ,the comfort derived from the pressure of the hands on the limbs1 by a clever shampooer1 is alone to be estimated by those who have experienced the benefits derived from this luxurious habit1 in a climate where such indulgences are needed to assist in creating a free circulation of the blood1 which is very seldom induced by exercise as in more ,northern latitudes4 ,persons of rank are shampooed by their slaves during the hours of sleep1 whether it be by day or by night2 if through any accidental circumstance the pressure is discontinued1 even for a few seconds only1 the sleep is immediately broken3 such is the power of habit4 ,the punkah 7fan7 is in constant use by day and night1 during eight months of the year4 ,in the houses of the ,natives1 the slaves have ample employment in administering to the several indulgences which their ladies require at their hands2 for with them fixed punkahs have not been introduced into the zeenahnah3#i the only punkah in their apartments is moved by the hand1 immediately over or in front of the person for whose use it is designed4 ,in the gentlemen's apartments1 however1 and in the houses of all ,europeans1 punkahs are suspended from the ceiling1 to which a rope is fastened and passed through an aperture in the wall into the verandah1 where a man is seated who keeps it constantly waving1 by pulling the rope1 so that the largest rooms1 and even churches1 are filled with wind1 to the great comfort of all present4 ,the female slaves1 although constantly required about the lady's person1 are nevertheless tenderly treated1 and have every proper indulgence afforded them4 ,they discharge in rotation the required duties of their stations1 and appear as much the objects of the lady's care as any other people in her establishment4 ,slavery with them is without severity2 and in the existing state of ,mussulmaun society1 they declare the women slaves to be necessary appendages to their rank and respectability4 ,the liberal proprietors of slaves give them suitable matches in marriage when they have arrived at a proper age1 and even foster their children with the greatest care2 often granting them a salary1 and sometimes their freedom1 if required to make them happy4 ,indeed1 generally speaking the slaves in a ,mussulmaun's house must be vicious and unworthy1 who are not considered members of the family4 ,it is an indisputable fact that the welfare of their slaves is an object of unceasing interest with their owners1 if they are really good ,mussulmauns2 indeed1 it is second only to the regard which they manifest to their own children4 ,many persons have been known1 in making their will1 to decree the liberty of their slaves4 ,they are not1 however1 always willing to accept the boon4 ',to whom shall ,i go8'--',where shall ,i meet a home like my master's house8' are appeals that endear the slave to the survivors of the first proprietor1 and prove that their bondage has not been a very painful one4 ,it is an amiable trait of character amongst the ,mussulmauns1 with whom ,i have been intimate1 and which ,i can never forget1 that the dependence of their slaves is made easy2 that they enjoy every comfort compatible with their station2 and that their health1 morals1 clothing1 and general happiness1 are as much attended to as that of their own relatives4 ,but slavery is a harsh term between man and man1 and however mitigated its state1 is still degrading to him4 ,i heartily trust there will be a time when this badge of disgrace shall be wiped away from every human being4 ,he that made man1 designed him for higher purposes than to be the slave of his fellow-mortal2 but ,i should be unjust to the people of ,india1 if ,i did not remark1 that having the uncontrolled power in their hands1 they abstain from the exercise of any such severity as has disgraced the owners of slaves in other places1 where even the laws have failed to protect them from cruelty and oppression4 ,indeed1 wherever an instance has occurred of unfeeling conduct towards these helpless beings1 the most marked detestation has invariably been evinced towards the authors by the real ,mussulmaun4 ,i have heard of a very beautiful female slave who had been fostered by a ,native lady of high rank1 from her infancy4 ,in the course of time1 this female had arrived to the honour of being made the companion of her young master1 still1 however1 by her ,begum's consent1 residing with her lady1 who was much attached to her4 ,the freedom of intercourse1 occasioned by the slave's exaltation1 had the effect of lessening the young creature's former respect for her still kind mistress1 to whom she evinced some ungrateful returns for the many indulgences she had through life received at her hands4 ,the exact nature of her offences ,i never heard1 but it was deemed requisite1 for the sake of example in a house where some hundreds of female slaves were maintained1 that the lady should adopt some such method of testifying her displeasure towards this pretty favourite1 as would be consistent with her present elevated station4 ,a stout silver chain was therefore made1 by the ,begum's orders1 and with this the slave was linked to her bedstead a certain number of hours every day1 in the view of the whole congregated family of slaves4 ,this punishment would be felt as a degradation by the slave2 not the confinement to her bedstead1 where she would perhaps have seated herself from choice1 had she not been in disgrace4 ',once a slave1 and always a slave1' says ,fierdowsee the great poet of ,persia2 but this apophthegm was in allusion to the 'mean mind' of the ,king who treated him scurvily after his immense labour in that noble work1 ',the ,shah ,namah4' ,i have a sketch of ,fierdowsee's life1 which my husband translated for me2 but ,i must forbear giving it here1 as ,i have heard the whole work itself is undergoing a translation by an able ,oriental scholar1 who will doubtless do justice both to ',the ,shah ,namah' and the character of ,fierdowsee1 who is in so great estimation with the learned ,asiatics4#aj ,the ,mussulmauns quote their favourite poets with much the same freedom that the more enlightened nations are wont to use with their famed authors4 ,the moral precepts of ,saadie#aa are often introduced with good effect1 both in writing and speaking1 as beacons to the inexperienced4 ,haafiz#ab has benefited the ,mussulmaun world by bright effusions of genius1 which speak to successive generations the wonders of his extraordinary mind4 ,he was a poet of great merit2 his style is esteemed superior to the writers of any other age2 and1 notwithstanding the world is rich with the beauties of his almost inspired mind1 yet1 strange as it may appear1 he never compiled a single volume4 ,even in the age in which he lived his merit as a poet was in great estimation2 but he never thought of either benefit or amusement to the world or to himself beyond the present time4 ,he wrote the thoughts of his inspired moments on pieces of broken pitchers or pans1 with charcoal2 some of his admirers were sure to follow his footsteps narrowly1 and to their vigilance in securing those scraps strewed about1 wherever ,haafiz had made his sojourn1 may to this day be ascribed the benefit derived by the public from his superior writings4 ,saadie1 however1 is the standard favourite of all good ,mussulmauns2 his ',goolistaun'#ac 7,garden of ,roses71 is placed in the hands of every youth when consigned to the dominion of a master1 as being the most worthy book in the ,persian language for his study1 whether the beauty of his diction or the morality of his subjects be considered4 ,the ',hyaatool ,kaaloob'#ad 7,enlightener of the ,heart71 is another ,persian work1 in prose1 by ,mirza ,mahumud ,baakur1 greatly esteemed by the learned ,mussulmauns4 ,this work contains the life and acts of every known prophet from the ,creation1 including also ,mahumud and the twelve ,emaums4 ,the learned ,maulvee1 it appears1 first wrote it in the ,arabic language1 but afterwards translated it into ,persian1 with the praiseworthy motive of rendering his invaluable work available to those ,mussulmauns who were not acquainted with ,arabic4 ,i have some extracts from this voluminous work1 translated for me by my husband1 which interested me on account of the great similarity to our ,scripture history2 and if permitted at some future time1 ,i propose offering them to the public in our own language1 conceiving they may be as interesting to others as they have been to me4 ,the ,persian and ,arabic authors1 ,i have remarked1 substitute ,y for ,j in ,scripture names2 for instance1 ,jacob and ,joseph are pronounced ,yaacoob and ,yeusuf4#ae ,they also differ from us in some names commencing with ,a1 as in ,abba1 which they pronounce ,ubba 7,father72 for ,amen1 they say ,aameen#af 7the meaning strictly coinciding with ours72 for ,aaron1 ,aaroon2 for ,moses1 ,moosa4#ag ,i am told by those who are intimate with both languages1 that there is a great similarity between the ,hebrew and ,arabic4 ,the passage in our ,scripture ',eloi1 ,eloi1 lama sabaethani1' was interpreted to me by an ,arabic scholar1 as it is rendered in that well-remembered verse in the ,english translation4 #a ,sawari4 #b ,the ,padshah ,begam was the widow of ,ghazi-ud-din ,haidar1 ,king of ,oudh4 ,on his death1 in #ahcg1 she contrived a plot to place his putative son1 ,munna ,jan1 on the throne4 ,after a fierce struggle in the palace1 the revolt was suppressed by the ,resident1 ,colonel ,low1 and his assistants1 ,captains ,paton and ,shakespear4 ,the pair were confined in the ,chunar ,fort till their deaths4 ,see the graphic narrative by ,gen4 ,sleeman 7,journey ,through ,oudh1 ii4 #agb ff472 also ,h4,c4 ,irwin 7,the ,garden of ,india1 #abg f472 ,mrs4 ,f4 ,parks 7,wanderings of a ,pilgrim1 ii4 #aad74 #c ,khawass1 'distinguished'3 special attendants4 #d ,mughlani1 a ,moghul woman3 an attendant in a zenana1 a sempstress4 #e ,kahani4 #f ,chausa1 chhahsa1 not to be found in ,platt's ,hindustani ,dictionary4 #g ,the game of ,pachisi1 played on a cloth marked in squares3 see ,bombay ,gazetteer1 ix1 part ii1 #agc4 #h ,gambling is one of the greater sins4--,sale1 ,koran3 ,preliminary ,discourse1 #hi2 ,sells1 ,faith of ,islam1 #aee4 #i ,fixed punkahs were introduced early in the nineteenth century4--,yule1 ,hobson-,jobson1 #gdd4 #aj ,firdausi1 author of the ,shahnama1 died ,a4,d4 #ajbj or #ajbe1 aged #hi years4 ,an abridged translation1 to which reference is made1 by ,j4 ,atkinson1 was published in #ahcb4 ,it has since been translated by ,a4,g4 and ,e4 ,warner 7#aije71 and by ,a4 ,rogers 7#aijg74 #aa ,shaikh ,sa'di1 born at ,shiraz ,a4,d4 #aage1 died #abib1 aged #abj lunar years4 ,his chief works are the ,gulistan and the ,bostan4 #ab ,khwaja ,hafiz1 ,shams-ud-din ,muhammad1 author of the ,diwan ,hafiz1 died at ,shiraz ,a4,d4 #achi1 where his tomb at ,musalla is the scene of pilgrimage2 see ,e4,g4 ,browne1 ,a ,year amongst the ,persians1 #bhj f4 #ac ,gulistan4 #ad ,see p4 #gg4 #ae ,ya'qub1 ,yusuf4 #af ,amin4 #ag ,harun1 ,musa4 ,,letter ,,xviii ,evils attending a residence in ,india4--,frogs4--,flies4--,blains4-- ,musquitoes4--,the ,white ,ant4--,the ,red ,ant4--,their destructive habits4--,a ,tarantula4--,black ,ants4--,locusts4--,superstition of the ,natives upon their appearance4--,the ,tufaun1 or ,haundhie 7tempest74--,the rainy season4--,thunder and lightning4--,meteors4-- ,earthquakes4--,a city ruined by them4--,reverence of the ,mussulmauns for saints4--,prickly heat4--,cholera ,morbus4--,mode of ,treatment4--,temperance the best remedy4--,recipe4 ,a residence in ,india1 productive as it may be 7to many7 of pecuniary benefits1 presents1 however1 a few inconveniences to ,europeans independent of climate1--which1 in the absence of more severe trials1 frequently become a source of disquiet1 until habit has reconciled1 or reflection disposed the mind to receive the mixture of evil and good which is the common lot of man in every situation of life4 ,i might moralise on the duty of intelligent beings suffering patiently those trials which human ingenuity cannot avert1 even if this world's happiness were the only advantage to be gained2 but when we reflect on the account we have to give hereafter1 for every thought1 word1 or action1 ,i am induced to believe1 the well-regulated mind must view with dismay a retrospect of the past murmurings of which it has been guilty4 ,but ,i must bring into view the trials of patience which our countrymen meet while in ,india1 to those who have neither witnessed nor ,transcriber's note3 illegible them2 many of them present slight1 but living1 op,transcriber's note3 illegible those evils with which the ,egyptians were visited for their impiety to ,heaven4 ,frogs1 for instance1 harmless as these creatures are in their nature1 occasion no slight inconvenience to the inhabitants of ,india4 ,they enter their house in great numbers and1 without much care1 would make their way to the beds1 as they do to the chambers2 the croaking during the rainy season is almost deafening1 particularly towards the evening and during the night4 ,before the morning has well dawned1 these creatures creep into every open doorway1 and throughout the day secrete themselves under the edges of mattings and carpets1 to the annoyance of those who have an antipathy to these unsightly looking creatures4 ,the myriads of flies which fill the rooms1 and try the patience of every observer of nice order in an ,english establishment1 may bear some likeness to the plague which was inflicted on ,pharaoh and his people1 as a punishment for their hardness of heart4 ,the flies of ,india have a property not common to those of ,europe1 but very similar to the green fly of ,spain3 when bruised1 they will raise a blister on the skin1 and1 ,i am told1 are frequently made use of by medical gentlemen as a substitute for the ,spanish fly4#a ,if but one wing or leg of a fly is by any accident dropped into the food of an individual1 and swallowed1 the consequence is an immediate irritation of the stomach1 answering the purpose of a powerful emetic4 ,at meals the flies are a pest1 which most people say they abhor1 knowing the consequences of an unlucky admission into the stomach of the smallest particle of the insect4 ,their numbers exceed all calculation2 the table is actually darkened by the myriads1 particularly in the season of the periodical rains4 ,the ,natives of ,india use muslin curtains suspended from the ceiling of their hall at meal times1 which are made very full and long1 so as to enclose the whole dinner party and exclude their tormentors4 ,the biles or blains1 which all classes of people in ,india are subject to1 may be counted as amongst the catalogue of ,pharaoh's plagues4 ,the most healthy and the most delicate1 whether ,europeans or ,natives1 are equally liable to be visited by these eruptions1 which are of a painful and tedious nature4 ,the causes inducing these biles no one1 as yet1 ,i believe1 has been able to discover1 and therefore a preventive has not been found4 ,i have known people who have suffered every year from these attacks1 with scarce a day's intermission during the hot weather4#b ,the musquitoes1 a species of gnat1 tries the patience of the public in no very measured degree2 their malignant sting is painful1 and their attacks incessant2 against which there is no remedy but patience1 and a good gauze curtain to the beds4 ,without some such barrier1 foreigners could hardly exist2 certainly they never could enjoy a night's repose4 ,even the mere buzzing of musquitoes is a source of much annoyance to ,europeans3 ,i have heard many declare the bite was not half so distressing as the sound4 ,the ,natives1 both male and female1 habitually wrap themselves up so entirely in their chuddah#c 7sheet7 that they escape from these voracious insects1 whose sounds are so familiar to them that it may be presumed they lull to1 rather than disturb their sleep4 ,the white ant is a cruel destroyer of goods3 where it has once made its domicile1 a real misfortune may be considered to have visited the house4 ,they are the most destructive little insects in the world doing as much injury in one hour as a man might labour through a long life to redeem4 ,these ants1 it would seem1 have no small share of animosity to ladies' finery1 for many a wardrobe have they demolished1 well filled with valuable dresses and millinery1 before their vicinity has even been suspected1 or their traces discovered4 ,they destroy beams in the roofs of houses1 chests of valuable papers1 carpets1 mats1 and furniture1 with a dispatch which renders them the most formidable of enemies1 although to appearance but a mean little insect4 ,there is one season of the year when they take flight1 having four beautiful transparent wings2 this occurs during the periodical rains1 when they are attracted by the lights of the houses1 which they enter in countless numbers1 filling the tables1 and whilst flitting before the lights disencumber themselves of their wings4 ,they then become1 to appearance1 a fat maggot1 and make their way to the floors and walls1 where it is supposed they secrete themselves for a season1 and are increasing in numbers whilst in this stage of existence4 ,at the period of their migration in search of food1 they will devour any perishable materials within their reach4 ,it is probable1 however1 that they first send out scouts to discover food for the family1 for the traces of white ants are discovered by a sort of clay-covered passage1 formed as they proceed on their march in almost a direct line1 which often extends a great distance from their nest4 ,to mark the economy of ants has sometimes formed a part of my amusements in ,hindoostaun4#d ,i find they all have wings at certain seasons of the year2 and more industrious little creatures cannot exist than the small red ants1 which are so abundant in ,india4 ,i have watched them at their labours for hours without tiring2 they are so small that from eight to twelve in number labour with great difficulty to convey a grain of wheat or barley2 yet these are not more than half the size of a grain of ,english wheat4 ,i have known them to carry one of these grains to their nest at a distance of from six hundred to a thousand yards2 they travel in two distinct lines over rough or smooth ground1 as it may happen1 even up and down steps1 at one regular pace4 ,the returning unladen ants invariably salute the burthened ones1 who are making their way to the general storehouse2 but it is done so promptly that the line is neither broken nor their progress impeded by the salutation4 ,i was surprised one morning in my breakfast parlour to discover something moving slowly up the wall2 on approaching near to examine what it was1 ,i discovered a dead wasp1 which the khidmutghar#e 7footman7 had destroyed with his chowrie during breakfast1 and which1 falling on the floor1 had become the prize of my little friends 7a vast multitude71 who were labouring with their tiny strength to convey it to their nest in the ceiling4 ,the weight was either too great1 or they had quarrelled over the burthen1--,i know not which1--but the wasp fell to the ground when they had made more than half the journey of the wall2 the courageous little creatures1 however1 were nothing daunted1 they resumed their labour1 and before evening their prize was safely housed4 ,these ants are particularly fond of animal food4 ,i once caught a tarantula2 it was evening1 and ,i wished to examine it by daylight4 ,i placed it for this purpose in a recess of the wall1 under a tumbler1 leaving just breathing room4 ,in the morning ,i went to examine my curiosity1 when to my surprise it was dead and swarming with red ants1 who had been its destroyers1 and were busily engaged in making a feast on the 7to them7 huge carcass of the tarantula4 ,these small creatures often prove a great annoyance by their nocturnal visits to the beds of individuals1 unless the precaution be taken of having brass vessels1 filled with water1 to each of the bed-feet2 the only method of effectually preventing their approach to the beds4 ,i was once much annoyed by a visit from these bold insects1 when reclining on a couch during the extreme heat of the day4 ,i awoke by an uneasy sensation from their bite or sting about my ears and face1 and found they had assembled by millions on my head2 the bath was my immediate resource4 ,the ,natives tell me these little pests will feed on the human body if they are not disturbed3 when any one is sick there is always great anxiety to keep them away4 ,the large black ant is also an enemy to man2 its sharp pincers inflict wounds of no trifling consequence2 it is much larger than the common fly1 has long legs1 is swift of foot1 and feeds chiefly on animal substances4 ,i fancy all the ant species are more or less carnivorous1 but strictly epicurean in their choice of food1 avoiding tainted or decomposed substances with the nicest discrimination4 ,sweetmeats are alluring to them2 there is also some difficulty in keeping them from jars of sugar or preserves2 and when swallowed in food1 are the cause of much personal inconvenience4 ,i have often witnessed the ,hindoos1 male and female1 depositing small portions of sugar near ants' nests1 as acts of charity to commence the day with2#f and it is the common opinion with the ,natives generally1 that wherever the red ants colonize prosperity attends the owners of that house4 ,they destroy the white ants1 though the difference in their size is as a grain of sand to a barley-corn2 and on that account only may be viewed rather as friends than enemies to man1 provided by the same ,divine source from whence all other benefits proceed4 ,the locusts1 so familiar by name to the readers of ,scripture1 are here seen to advantage in their occasional visits4 ,i had1 however1 been some years in ,india before ,i was gratified by the sight of these wonderful insects2 not because of their rarity1 as ,i had frequently heard of their appearance and ravages1 but not immediately in the place where ,i was residing1 until the year #ahbe1 which the following memorandum made at the time will describe4 ,on the third of ,july1 between four and five o'clock in the afternoon1 ,i observed a dusky brown cloud bordering the ,eastern horizon1 at the distance of about four miles from my house1 which stands on an elevated situation2 the colour was so unusual that ,i resolved on inquiring from my oracle1 ,meer ,hadjee ,shaah1 to whom ,i generally applied for elucidations of the remarkable1 what such an appearance portended4 ,he informed me it was a flight of locusts4 ,i had long felt anxious to witness those insects1 that had been the food of ,st4 ,john in the ,desert1 and which are so familiar by name from their frequent mention in ,scripture2 and now that ,i was about to be gratified1 ,i am not ashamed to confess my heart bounded with delight1 yet with an occasional feeling of sympathy for the poor people1 whose property would probably become the prey of this devouring cloud of insects before the morning's dawn4 ,long before they had time to advance1 ,i was seated in an open space in the shade of my house to watch them more minutely4 ,the first sound ,i could distinguish was as the gentlest breeze1 increasing as the living cloud approached2 and as they moved over my head1 the sound was like the rustling of the wind through the foliage of many pepul-trees4#g ,it was with a feeling of gratitude that ,i mentally thanked ,god at the time that they were a stingless body of insects1 and that ,i could look on them without the slightest apprehension of injury4 ,had this wondrous cloud of insects been the promised locust described in the ,apocalypse1 which shall follow the fifth angel's trumpet2 had they been hornets1 wasps1 or even the little venomous musquito1 ,i had not then dared to retain my position to watch with eager eyes the progress of this insect family as they advanced1 spreading for miles on every side with something approaching the sublime1 and presenting a most imposing spectacle4 ,so steady and orderly was their pace1 having neither confusion nor disorder in their line of march through the air1 that ,i could not help comparing them to the well-trained horses of the ,english cavalry4#h ',who gave them this order in their flight8' was in my heart and on my tongue4 ,i think the main body of this army of locusts must have occupied thirty minutes in passing over my head1 but my attention was too deeply engrossed to afford me time to consult my time-piece4 ,stragglers there were many1 separated from the flight by the noises made by the servants and people to deter them from settling2 some were caught1 and1 no doubt1 converted into currie for a ,mussulmaun's meal4 ,they say it is no common delicacy1 and is ranked among the allowed animal food4 ,the ,natives anticipate earthquakes after the visitation or appearance of locusts4 ,they are said to generate in mountains1 but ,i cannot find any one here able to give me an authentic account of their natural history4 ,on the #ahth of ,september1 #ahbe1 another flight of these wonderful insects passed over my house in exactly a contrary direction from those which appeared in ,july1 viz4 from the ,west towards the ,east4 ,the idea struck me that they might be the same swarm1 returning after fulfilling the object of their visit to the ,west3 but ,i have no authority on which to ground my supposition4 ,the ,natives have never made natural history even an amusement1 much less a study1 although their habits are purely those of ,nature2 they know the property of most herbs1 roots1 and flowers1 which they cultivate1 not for their beauty1 but for the benefit they render to man and beast4#i ,i could not learn that the flight had rested anywhere near ,futtyghur1 at which place ,i was then living4 ,they are of all creatures the most destructive to vegetation1 licking with their rough tongue the blades of grass1 the leaves of trees1 and green herbage of all kinds4 ,wherever they settle for the night1 vegetation is completely destroyed2 and a day of mournful consequences is sure to follow their appearance in the poor farmer's fields of green com4 ,but that which bears the most awful resemblance to the visitations of ,god's wrath on ,pharaoh and the ,egyptians1 is1 ,i think1 the frightful storm of wind which brings thick darkness over the earth at noonday1 and which often occurs from the ,tufaun or ,haundhie1#aj as it is called by the ,natives4 ,its approach is first discerned by dark columns of yellow clouds1 bordering the horizon2 the alarm is instantly given by the ,natives1 who hasten to put out the fires in the kitchens1 and close the doors and windows in ,european houses1 or with the ,natives to let down the purdahs4 ,no sound that can be conceived by persons who have not witnessed this phenomenon of ,nature1 is capable of conveying an idea of the tempest4 ,in a few minutes total darkness is produced by the thick cloud of dust2 and the tremendous rushing wind carries the fine sand1 which produces the darkness1 through every cranny and crevice to all parts of the house2 so that in the best secured rooms every article of furniture is covered with sand1 and the room filled as with a dense fog3 the person1 dresses1 furniture1 and the food 7if at meal times71 are all of one dusky colour2 and though candles are lighted to lessen the horror of the darkness1 they only tend to make the scene of confusion more visible4 ,fortunately the tempest is not of very long continuance4 ,i have never known it to last more than half an hour2 yet in that time how much might have been destroyed of life and property1 but for the interposing care of ,divine mercy1 whose gracious ,providence over the works of ,his hand is seen in such seasons as these6 ,the sound of thunder is hailed as a messenger of peace2 the ,natives are then aware that the fury of the tempest is spent1 as a few drops of rain indicate a speedy termination2 and when it has subsided they run to see what damage has been done to the premises without4 ,it often occurs1 that trees are torn up by their roots1 the thatched houses and huts unroofed1 and1 if due care has not been taken to quench the fires in time1 huts and bungalows are frequently found burnt1 by the sparks conveyed in the dense clouds of sand which pass with the rapidity of lightning4 ,these tufauns occur generally in ,april1 ,may1 and ,june1 before the commencement of the periodical rains4 ,i shall never forget the awe ,i felt upon witnessing the first after my arrival1 nor the gratitude which filled my heart when the light reappeared4 ,the ,natives on such occasions gave me a bright example3 they ceased not in the hour of peril to call on ,god for safety and protection2 and when refreshed by the return of calm1 they forgot not that their helper was the merciful ,being in whom they had trusted1 and to whom they gave praise and thanksgiving4 ,the rainy season is at first hailed with a delight not easily to be explained4 ,the long continuance of the hot winds1--during which period 7three months or more7 the sky is of the colour of copper1 without the shadow of a cloud to shield the earth from the fiery heat of the sun1 which has1 in that time1 scorched the earth and its inhabitants1 stunted vegetation1 and even affected the very houses--renders the season when the clouds pour out their welcome moisture a period which is looked forward to with anxiety1 and received with universal joy4 ,the smell of the earth after the first shower is more dearly loved than the finest aromatics or the purest otta4 ,vegetation revives and human nature exults in the favourable shower4 ,as long as the novelty lasts1 and the benefit is sensibly felt1 all seem to rejoice2 but when the intervals of clouds without rain occur1 and send forth1 as they separate1 the bright glare untempered by a passing breeze1 poor weak human nature is too apt to revolt against the season they cannot control1 and sometimes a murmuring voice is heard to cry out1 ',oh1 when will the rainy season end6' ,the thunder and lightning during the rainy season are beyond my ability to describe4 ,the loud peals of thunder roll for several minutes in succession1 magnificently1 awfully grand4 ,the lightning is proportionably vivid1 yet with fewer instances of conveying the electric fluid to houses than might be expected when the combustible nature of the roofs is considered2 the chief of which are thatched with coarse dry grass4 ,the casualties are by no means frequent2 and although trees surround most of the dwellings1 yet we seldom hear of any injury by lightning befalling them or their habitations4 ,fiery meteors frequently fall2 one within my recollection was a superb phenomenon1 and was visible for several seconds4 ,the shocks from earthquakes are frequently felt in the ,upper ,provinces of ,india2#aa ,i was sensible of the motion on one occasion 7rather a severe one71 for at least twenty seconds4 ,the effect on me1 however1 was attended with no inconvenience beyond a sensation of giddiness1 as if on board ship in a calm1 when the vessel rolls from side to side4 ,at ,kannoge1 now little more than a village in population1 between ,cawnpore and ,futtyghur1 ,i have rambled amongst the ruins of what formerly was an immense city1 but which was overturned by an earthquake some centuries past4 ,at the present period numerous relics of antiquity1 as coins1 jewels1 c41 are occasionally discovered1 particularly after the rains1 when the torrents break down fragments of the ruins1 and carry with the streams of water the long-buried mementos of the riches of former generations to the profit of the researching villagers1 and to the gratification of curious travellers1 who generally prove willing purchasers4#ab ,i propose giving in another letter the remarks ,i was led to make on ,kannoge during my pleasant sojourn in that retired situation1 as it possesses many singular antiquities and contains the ashes of many holy ,mussulmaun saints4 ,the ,mussulmauns1 ,i may here observe1 reverence the memory of the good and the pious of all persuasions1 but more particularly those of their own faith4 ,i have sketches of the lives and actions of many of their sainted characters1 received through the medium of my husband and his most amiable father1 that are both amusing and instructive2 and notwithstanding their particular faith be not in accordance with our own1 it is only an act of justice to admit1 that they were men who lived in the fear of ,god1 and obeyed his commandments according to the instruction they had received2 and which1 ,i hope1 may prove agreeable to my readers when they come to those pages ,i have set apart for such articles4 ,my catalogue of the trying circumstances attached to the comforts which are to be met with in ,india are nearly brought to a close2 but ,i must not omit mentioning one 'blessing in disguise' which occurs annually1 and which affects ,natives and ,europeans indiscriminately1 during the hot winds and the rainy season3 the name of this common visitor is1 by ,europeans1 called 'the prickly heat'2 by ,natives it is denominated ',gurhum dahnie'#ac 7warm rash74 ,it is a painful irritating rash1 often spreading over the whole body1 mostly prevailing1 however1 wherever the clothes screen the body from the power of the air2 we rarely find it on the hands or face4 ,i suppose it to be induced by excessive perspiration1 more particularly as those persons who are deficient in this freedom of the pores1 so essential to healthiness1 are not liable to be distressed by the rash2 but then they suffer more severely in their constitution by many other painful attacks of fever1 c4 ,so greatly is this rash esteemed the harbinger of good health1 that they say in ,india1 'the person so afflicted has received his life-lease for the year'2 and wherever it does not make its appearance1 a sort of apprehension is entertained of some latent illness4 ,children suffer exceedingly from the irritation1 which to scratch is dangerous4 ,in ,native nurseries ,i have seen applications used of pounded sandal-wood1 camphor1 and rose-water2 with the peasantry a cooling earth1 called mooltanie mittee1#ad similar to our fuller's-earth1 is moistened with water and plastered over the back and stomach1 or wherever the rash mostly prevails2 all this is but a temporary relief1 for as soon as it is dry1 the irritation and burning are as bad as ever4 ,the best remedy ,i have met with1 beyond patient endurance of the evil1 is bathing in rain-water1 which soothes the violent sensations1 and eventually cools the body4 ,those people who indulge most in the good things of this life are the greatest sufferers by this annual attack4 ,the benefits attending temperance are sure to bring an ample reward to the possessors of that virtue under all circumstances1 but in ,india more particularly2 ,i have invariably observed the most abstemious people are the least subject to attacks from the prevailing complaints of the country1 whether fever or cholera1 and when attacked the most likely subjects to recover from those alarming disorders4 ,at this moment of anxious solicitude throughout ,europe1 when that awful malady1 the cholera1 is spreading from city to city with rapid strides1 the observations ,i have been enabled to make by personal acquaintance with afflicted subjects in ,india1 may be acceptable to my readers2 although ,i heartily pray our ,heavenly ,father may in ,his goodness and mercy preserve our country from that awful calamity1 which has been so generally fatal in other parts of the world4 ,the ,natives of ,india designate cholera by the word ',hyza'1 which with them signifies 'the plague'4 ,by this term1 however1 they do not mean that direful disorder so well known to us by the same appellation2 as1 if ,i except the ,mussulmaun pilgrims1 who have seen1 felt1 and described its ravages on their journey to ,mecca1 that complaint seems to be unknown to the present race of ,native inhabitants of ,hindoostaun4 ,the word 'hyza'1 or 'plague'1 would be applied by them to all complaints of an epidemic or contagious nature by which the population were suddenly attacked1 and death ensued4 ,when the cholera first appeared in ,india 7which ,i believe was in #ahag71 it was considered by the ,natives a new complaint4#ae ,in all cases of irritation of the stomach1 disordered bowels1 or severe feverish symptoms1 the ,mussulmaun doctors strongly urge the adoption of 'starving out the complaint'4 ,this has become a law of ,nature with all the sensible part of the community2 and when the cholera first made its appearance in the ,upper ,provinces of ,hindoostaun1 those ,natives who observed their prescribed temperance were1 when attacked1 most generally preserved from the fatal consequences of the disorder4 ,on the very first symptom of cholera occurring in a member of a ,mussulmaun family1 a small portion of zahur morah#af 7derived from zahur1 poison2 morah1 to kill or destroy1 and thence understood as an antidote to poison1 some specimens of which ,i have brought with me to ,england7 moistened with rosewater1 is promptly administered1 and1 if necessary1 repeated at short intervals2 due care being taken to prevent the patient from receiving anything into the stomach1 excepting rosewater1 the older the more efficacious in its property to remove the malady4 ,wherever zahur morah was not available1 secun-gebeen#ag 7syrup of vinegar7 was administered with much the same effect4 ,the person once attacked1 although the symptoms should have subsided by this application1 is rigidly deprived of nourishment for two or three days1 and even longer if deemed expedient2 occasionally allowing only a small quantity of rose-water1 which they say effectually removes from the stomach and bowels those corrupt adhesions which1 in their opinion1 is the primary cause of the complaint4 ,the cholera1 ,i observed1 seldom attacked abstemious people2 when1 however1 this was the case1 it generally followed a full meal2 whether of rice or bread made but little difference1 much ,i believe depending on the general habit of the subject2 as among the peasantry and their superiors the complaint raged with equal malignity1 wherever a second meal was resorted to whilst the person had reason to believe the former one had not been well digested4 ,an instance of this occurred under my own immediate observation in a woman1 the wife of an old and favourite servant4 ,she had imprudently eaten a second dinner1 before her stomach1 by her own account1 had digested the preceding meal4 ,she was not a strong woman1 but in tolerable good health2 and but a few hours previous to the attack ,i saw her in excellent spirits1 without the most remote appearance of indisposition4 ,the usual applications failed of success1 and she died in a few hours4 ,this poor woman never could be persuaded to abstain from food at the stated period of meals2 and the ,natives were disposed to conclude that this had been the actual cause of her sufferings and dissolution4 ,in #ahba the cholera raged with even greater violence than on its first appearance in ,hindoostaun2 by that time many remedies had been suggested1 through the medium of the press1 by the philanthropy and skill of ,european medical practitioners1 the chief of whom recommended calomel in large doses1 from twenty to thirty grains1 and opium proportioned to the age and strength of the patient4 ,i never found the ,natives1 however1 willing to accept this as a remedy1 but ,i have heard that amongst ,europeans it was practised with success4 ,from a paragraph which ,i read in the ,bengal papers1 ,i prepared a mixture that ,i have reason to think1 through the goodness of ,divine ,providence1 was beneficial to many poor people who applied for it in the early stages of the complaint1 and who followed the rule laid down of complete abstinence1 until they were out of danger from a relapse1 and even then for a long time to be cautious in the quantity and digestible quality of their daily meal4 ,the mixture was as follows3 ,brandy1 one pint2 oil or spirit of peppermint1 if the former half an ounce--if the latter1 one ounce2 ground black pepper1 two ounces2 yellow rind of oranges grated1 without any of the white1 one ounce2 these were kept closely stopped and occasionally shook1 a table-spoonful administered for each dose1 the patient well covered up from the air1 and warmth created by blankets or any other means within their power1 repeating the close as the case required4 ,of the many individuals who were attacked with this severe malady in our house very few died1 and those1 it was believed1 were victims to an imprudent determination to partake of food before they were convalescent1--individuals who never could be prevailed on to practise abstemious habits1 which we had good reason for believing was the best preventive against the complaint during those sickly seasons4 ,the general opinion entertained both by ,natives and ,europeans1 at those awful periods1 was1 that the cholera was conveyed in the air2 very few imagined that it was infectious1 as it frequently attacked some members of a family and the rest escaped1 although in close attendance--even such as failed not to pay the last duties to the deceased according to ,mussulmaun custom1 which exposed them more immediately to danger if infection existed2--yet no fears were ever entertained1 nor did ,i ever hear an opinion expressed amongst them1 that it had been or could be conveyed from one person to another4 ,native children generally escaped the attack1 and ,i never heard of an infant being in the slightest degree visited by this malady4 ,it is1 however1 expedient1 to use such precautionary measures as sound sense and reason may suggest1 since wherever the cholera has appeared1 it has proved a national calamity1 and not a partial scourge to a few individuals2 all are alike in danger of its consequences1 whether the disorder be considered infectious or not1 and therefore the precautions ,i have urged in ,india1 amongst the ,native communities1 ,i recommend with all humility here1 that cleanliness and abstemious diet be observed among all classes of people4 ,in accordance with the prescribed antidote to infection from scarlet fever in ,england1 ,i gave camphor 7to be worn about the person7 to the poor in my vicinity1 and to all the ,natives over whom ,i had either influence or control2 ,i caused the rooms to be frequently fumigated with vinegar or tobacco1 and labaun#ah 7frankincense7 burnt occasionally4 ,i would not1 however1 be so presumptuous to insinuate even that these were preventives to cholera1 yet in such cases of universal terror as the one in question1 there can be no impropriety in recommending measures which cannot injure1 and may benefit1 if only by giving a purer atmosphere to the room inhabited by individuals either in sickness or in health4 ,but above all things1 aware that human aid or skill can never effect a remedy unaided by the mercy and power of ,divine ,providence1 let our trust be properly placed in ,his goodness1 'who giveth medicine to heal our sickness'1 and humbly intreat that ,he may be pleased to avert the awful calamity from our shores which threatens and disturbs ,europe generally at this moment4 ,were we to consult ,nature rather than inordinate gratifications1 we should find in following her dictates the best security to health at all times1 but more particularly in seasons of prevailing sickness4 ,upon the first indications of cholera1 ,i have observed the stomach becomes irritable1 the bowels are attacked by griping pains1 and unnatural evacuations2 then follow sensations of faintness1 weakness1 excessive thirst1 the pulse becomes languid1 the surface of the body cold and clammy1 whilst the patient feels inward burning heat1 with spasms in the legs and arms4 ,in the practice of ,native doctors1 ,i have noticed that they administer saffron to alleviate violent sickness with the best possible effect4 ,a case came under my immediate observation1 of a young female who had suffered from a severe illness similar in every way to the cholera2 it was not1 however1 suspected to be that complaint1 because it was not then prevailing at ,lucknow3 after some days the symptoms subsided1 excepting the irritation of her stomach1 which1 by her father's account1 obstinately rejected everything offered for eleven days4 ,when ,i saw her1 she was apparently sinking under exhaustion2 ,i immediately tendered the remedy recommended by my husband1 viz4 twelve grains of saffron1 moistened with a little rose-water2 and found with real joy that it proved efficacious2 half the quantity in doses were twice repeated that night1 and in the morning the patient was enabled to take a little gruel1 and in a reasonable time entirely recovered her usual health and strength4 ,i have heard of people being frightened into an attack of cholera by apprehending the evil3 this1 however1 can only occur with very weak minds1 and such as have neglected in prosperity to prepare their hearts for adversity4 ,when ,i first reached ,india1 the fear of snakes1 which ,i expected to find in every path1 embittered my existence4 ,this weakness was effectually corrected by the wise admonitions of ,meer ,hadjee ,shaah1 ',if you trust in ,god1 he will preserve you from every evil2 be assured the snake has no power to wound without permission4' #a ,the ,cantharis resicatoria is imported into ,india for use in blisters4 ,but there is a local substitute1 mylabris1 of which there are several varieties 7,watt1 ,economic ,dictionary1 ii4 #abh1 v4 #cji74 #b ,the reference is perhaps to what is known as the ,dehli ,boil1 a form of oriental sore1 like the ,biskra ,button1 ,aleppo ,evil1 ,lahore and ,multan ,sore 7,yule1 ,hobson-,jobson1 #cjb72 possibly only to hot-weather boils4 #c ,chadar4 #d ,for a good account of the ways of ,indian ants1 see ,m4 ,thornton1 ,haunts and ,hobbies of an ,indian ,official1 #b ff4 #e ,khidmatgar4 #f ,the habit of laying sugar near ants' nests is a piece of fertility magic1 and common to ,jains and ,vishnu-worshippers2 see ,j4 ,fryor1 ,a ,new ,account of ,east ,india and ,persia1 ,hakluyt ,society ed41 ,i1 #bgh4 #g ,pipal1 ,ficus religiosa4 #h ,an esteemed friend has since referred me to the second chapter of the prophet ,joel1 part of the seventh and eighth verses1 as a better comparison4 ,author4 #i ,the variety of locust seen in ,india is acridium peregrinum1 which is said to range throughout the arid region from ,algeria to ,n4,w4 ,india4 ,they have extended as far south as the ,kistna ,district of ,madras 7,watt1 ,economic ,dictionary1 ,,vi1 part i1 #aed74 #aj ,tufan1 storm1 andhi1 darkness4 #aa ,earthquakes tend generally to be more frequent in the regions of extra-peninsular ,india1 where the rocks have been more recently folded1 than in the more stable ,peninsula4 ,serious earthquakes have occurred recently in ,assam1 ,june1 #ahig1 and in ,kangra1 ,panjab1 ,april1 #aijg4 7,imperial ,gazetteer of ,india1 #aijg1 i4 #ih f47 #ab ,kanauj1 in the ,farrukhabad ,district1 ,united ,provinces of ,agra and ,oudh4 ,the ruin of the great city was due to attacks by ,mahmud of ,ghazni1 ,a4,d4 #ajai1 and by ,shihab-ud-din1 ,muhammad ,ghori1 in #aaid4 #ac ,garm dahani1 hot inflammation1 prickly heat4 #ad ,multani mitti1 ',multan ,earth'1 a soft1 drab-coloured saponaceous earth1 like fuller's earth1 used in medicine and for cleansing the hair4 #ae ,cholera 7haiza7 was known to the ,hindus long before the arrival of the ,portuguese1 who first described it 7,yule1 ,hobson-,jobson#b1 #ehf ff474 ,the attention of ,english physicians was first seriously called to it in #ahag1 when it broke out in the ,jessore ,district of ,bengal1 and in the camp of ,marquess ,hastings in the ,datiya ,state1 ,central ,india4 7,see ,sleeman1 ,rambles1 #afc1 #bcb47 #af ,zahr-mohra1 'poison vanguard'3 the bezoar stone1 believed to be an antidote to poison 7,yule1 ,hobson-,jobson#b1 #ij f474 #ag ,sikanjabin1 oxymel1 vinegar1 lime-juice1 or other acid1 mixed with sugar or honey4 #ah ,loban4 ,,letter ,,xix ,kannoge4--,formerly the capital of ,hindoostaun4--,ancient castle4--,durability of the bricks made by the aborigines4--,prospect from the ,killaah 7castle74--,ruins4--,treasures found therein4--,the ,durgah ,baallee ,peer ,kee4--,mukhburrahs4--,ancient ,mosque4--,singular structure of some stone pillars4--,the ,durgah ,mukdoom ,jhaunneer4--,conversions to the ,mussulmaun ,faith4--,anecdote4--,ignorance of the ,hindoos4--,sculpture of the ,ancients4--,mosque inhabited by thieves4--,discovery of ,nitre4--,method of extracting it4--,conjectures of its produce4--,residence in the castle4--,reflections4 ,kannoge1 now comparatively a ,native village1 situated about midway between ,cawnpore and ,futtyghur1 is said to have been the capital of ,hindoostaun1 and according to ,hindoo tradition was the seat of the reigning ,rajahs two thousand years prior to the invasion of ,india by the ,sultaun ,timoor4 ,if credit be given to current report1 the ,hindoos deny that the ,deluge extended to ,india#a as confidently as the ,chinese declare that it never reached ,china4 ,these accounts ,i merely state as the belief of the ,hindoos1 and those the least educated persons of the population4 ,the ,mussulmauns1 however1 are of a different opinion2 the account they give of the ,deluge resembles the ,jewish1 and doubtless the information ,mahumud has conveyed to his followers was derived from that source4 ,some of the people are weak enough to conjecture that ,kannoge was founded by ,cain4#b ,it bears1 however1 striking features of great antiquity1 and possesses many sufficient evidences of its former extent and splendour to warrant the belief that it has been the capital of no mean kingdom in ages past4 ,the remarks ,i was enabled to make during a residence of two years at ,kannoge may not be deemed altogether uninteresting to my readers1 although my descriptions may be 'clouded with imperfections'4 ,i will not1 therefore1 offer any useless apologies for introducing them in my present ,letter4 ,kannoge1 known as the oldest capital of the far-famed kingdom of ,hindoostaun1 is now a heap upon heap of ruins1 proclaiming to the present generation1 even in her humility1 how vast in extent and magnificent in style she once was1 when inhabited by the rulers of that great empire4 ,the earth entombs emblems of greatness1 of riches1 and of man's vain-glorious possessions2 buildings have been reared by successive generations on mounds which embowelled the ruined mansions of predecessors4 ,the killaah#c 7castle7 in which during two years we shared an abode with sundry crows1 bats1 scorpions1 centipedes1 and other living things1 was rebuilt about seven hundred years ago1 on the original foundation which1 as tradition states1 has continued for more than two thousand years4 ,the materials of which the walls are constructed are chiefly bricks4 ,it is worthy of remark1 that the bricks of ancient manufacture in ,india give evidence of remarkable durability1 and are very similar in quality to the ,roman bricks occasionally discovered in ,england4 ,at ,delhi ,i have met with bricks that have been undoubtedly standing six or seven centuries2 and at ,kannoge1 if tradition speak true1 the same articles which were manufactured upwards of two thousand years ago1 and which retain the colour of the brightest red1 resemble more the hardest stone than the things we call bricks of the present day4 ,after the minutest examination of these relics of ancient labour1 ,i am disposed to think that the clay must have been more closely kneaded1 and the bricks longer exposed to the action of fire than they are by the present mode of manufacturing them2 and such is their durability1 that they are only broken with the greatest difficulty4 ,the killaah was originally a fortified castle1 and is situated near the river ,kaullee ,nuddie1#d a branch or arm of the ,ganges1 the main stream of which flows about two miles distant4 ,during the periodical rains1 the ,ganges overflows its banks1 and inundates the whole tract of land intervening between the two rivers1 forming an extent of water more resembling a sea than a river4 ,at the time we occupied the old castle1 scarcely one room could be called habitable2 and ,i learned with regret after the rains of #ahbf and #ahbg1 which were unusually heavy1 that the apartments occupied since the ,honourable ,east ,india ,company's rule by their taasseel-dhaars1#e 7sub-collectors of the revenue71 were rendered entirely useless as a residence4 ,the comfortless interior of that well-remembered place was more than compensated by the situation4 ,many of my ,english acquaintance1 who honoured me by visits at ,kannoge1 will1 ,i think1 agree with me1 that the prospect from the killaah was indescribably grand4 ,the ,ganges and the ,kaullee ,nuddee were presented at one view2 and at certain seasons of the year1 as far as the eye could reach1 their banks1 and well-cultivated fields1 clothed in a variety of green1 seemed to recall the mind to the rivers of ,england1 and their precious borders of grateful herbage4 ,turning in another direction1 the eye was met by an impenetrable boundary of forest trees1 magnificent in growth1 and rich in foliage2 at another glance1 ruins of antiquity1 or the still remaining tributes to saints2 the detached villages2 the sugar plantations2 the agriculturists at their labour2 the happy peasantry laden with their purchases from the bazaars2 the ,hindoo women and children1 bearing their earthen-vessels to and from the river for supplies of water3--each in their turn formed objects of attraction from without1 that more than repaid the absence of ordinary comforts in the apartment from which they were viewed4 ,the quiet calm of this habitation1 unbroken by the tumultuous sounds of a city1 was so congenial to my taste1 that when obliged to quit it1 ,i felt almost as much regret as when ,i heard that the rains had destroyed the place which had been to me a home of peaceful enjoyment4 ,the city of ,kannoge has evidently suffered the severities of a shock from an earthquake3 the present inhabitants cannot tell at what period this occurred1 but it must have been some centuries since1 for the earth is grown over immense ruins1 in an extensive circuit1 forming a strong but coarse carpet of grass on the uneven mounds containing the long-buried mansions of the great4 ,the rapid streams from the periodical rains forcing passages between the ruins1 has in many places formed deep and frightful ravines1 as well as rugged roads and pathways for the cattle and the traveller4 ,after each heavy fall of rain1 the peasantry and children are observed minutely searching among the ruins for valuables washed out with the loose earth and bricks by the force of the streams1 and1 ,i am told1 with successful returns for their toil2 jewels1 gold and silver ornaments1 coins of gold and silver1 all of great antiquity1 are thus secured2 these are bought by certain merchants of the city1 by whom they are retailed to ,english travellers1 who generally when on a river voyage to or from the ,upper ,provinces1 contrive1 if possible1 to visit ,kannoge to inspect the ruins1 and purchase curiosities4 ,there is a stately range of buildings at no great distance from the killaah 7castle71 in a tolerable state of preservation1 called ',baallee ,peer ,kee ,durgah'4#f ,the entrance is by a stone gateway of very superior but ancient workmanship1 and the gates of massy wood studded with iron4 ,i observed that on the wood framework over the entrance1 many a stray horseshoe has been nailed1 which served to remind me of ,wales1 where it is so commonly seen on the doors of the peasantry4#g ,i am not aware but that the same motives may have influenced the two people in common4 ,to the right of the entrance stands a large mosque1 which1 ,i am told1 was built by ,baallee himself2 who1 it is related1 was a remarkably pious man of the ,mussulmaun persuasion1 and had acquired so great celebrity amongst his countrymen as a perfect durweish1 as to be surnamed peer#h 7saint74 ,the exact time when he flourished at ,kannoge1 ,i am unable to say2 but judging from the style of architecture1 and other concurring circumstances1 it must have been built at different periods1 some parts being evidently of very ancient structure4 ,there are two mukhburrahs1#i within the range1 which viewed from the main road1 stand in a prominent situation3 one of these mukhburrahs was built by command1 or in the reign 7,i could not learn which71 of ,shah ,allumgeer #aj over the remains of ,ballee ,peer2 and the second contains some of the peer's immediate relatives4 ,from the expensive manner in which these buildings are constructed1 some idea may be formed of the estimation this pious man was held in by his countrymen4 ,the mausoleums are of stone1 and elevated on a base of the same material1 with broad flights of steps to ascend by4 ,the stone must have been brought hither from a great distance1 as ,i do not find there is a single quarry nearer than ,delhi or ,agra4 ,there are people in charge of this ,durgah who voluntarily exile themselves from the society of the world1 in order to lead lives of strict devotion and under the imagined presiding influence of the saint's pure spirit2 they keep the sanctuary from pollution1 burn lamps nightly on the tomb1 and subsist by the occasional contributions of the charitable visitors and their neighbours4 ,within the boundary of the ,durgah1 ,i remarked a very neat stone tomb1 in good preservation3 this1 ,i was told1 was the burying-place of the ,kalipha #aa 7head servant7 who had attended on and survived ,baallee ,peer2 this man had saved money in the service of the saint1 which he left to be devoted to the repairs of the ,durgah2 premising that his tomb should be erected near that of his sainted master1 and lamps burned every night over the graves1 which is faithfully performed by the people in charge of the ,durgah4 ,after visiting the ruins of ,hindoo temples1 which skirt the borders of the river in many parts of the district of ,kannoge1 the eye turns with satisfaction to the ancient mosques of the ,mussulmauns1 which convey conviction to the mind1 that even in the remote ages of ,hindoostaun1 there have been men who worshipped ,god2 whilst the piles of mutilated stone idols also declare the zealous ,mussulmaun to have been jealous for his ,creator's glory4 ,i have noticed about ,kannoge hundreds of these broken or defaced images collected together in heaps 7generally under trees71 which were formerly the objects to which the superstitious ,hindoos bowed in worship1 until the more intelligent ,mussulmauns strayed into the recesses of the deepest darkness to show the idolaters that ,god could not be represented by a block of stone4 ,in a retired part of ,kannoge1 ,i was induced to visit the remains of an immense building#ab1 expecting the gratification of a fine prospect from its towering elevation2 my surprise1 however1 on entering the portal drove from my thoughts the first object of my visit4 ,the whole building is on a large scale1 and is1 together with the gateway1 steps1 roof1 pillars1 and offices1 composed entirely of stone3 from what ,i had previously conceived of the ancient ,jewish temples1 this erection struck me as bearing a strong resemblance4 ,it appears that there is not the slightest portion of either wood or metal used in the whole construction2 and1 except where some sort of cement was indispensable1 not a trace of mortar is to be discovered in the whole fabric4 ,the pillars of the colonnade1 which form three sides of the square1 are singular piles of stone1 erected with great exactness in the following order3-- ,a broad block of stone forms the base2 on the centre is raised a pillar of six feet by two square1 on this rests a circular stone1 resembling a grindstone1 on which is placed another upright pillar1 and again a circular1 until five of each are made to rest on the base to form a pillar2 the top circulars or caps are much larger than the rest2 and on these the massy stone beams for the roof are supported4 ,how these ponderous stones forming the whole roof were raised1 unacquainted as these people ever have been with machinery1 is indeed a mystery sufficient to impress on the weak-minded a current report amongst the ,natives1 that the whole building was erected in one night by supernatural agency1 from materials which had formerly been used in the construction of a ,hindoo temple1 but destroyed by the zeal of the ,mussulmauns soon after their invasion of ,hindoostaun4 ,the pillars ,i examined narrowly1 and could not find any traces of cement or fastening2 yet1 excepting two or three which exhibit a slight curve1 the whole colonnade is in a perfect state4 ,the hall1 including the colonnade1 measures one hundred and eighty feel by thirty1 and has doubtless been1 at some time or other1 a place of worship1 in all probability for the ,mussulmauns1 there being still within the edifice a sort of pulpit of stone evidently intended for the reader1 both from its situation and construction2 this has sustained many rude efforts from the chisel in the way of ornament not strictly in accordance with the temple itself2 besides which1 there are certain tablets engraved in the ,persian and ,arabic character1 which contain verses or chapters from the ,khoraun2 so that it may be concluded1 whatever was the original design of the building1 it has in later periods served the purposes of a mosque4 ,in some parts of this building traces exist to prove that the materials of which it has been formed originally belonged to the ,hindoos1 for upon many of the stones there are carved figures according with their mythology2 such stones1 however1 have been placed generally upside down1 and attempts to deface the graven figures are conspicuous1--they are all turned inside1 whilst the exterior appearance is rough and uneven4 ,it may be presumed they were formerly outward ornaments to a temple of some sort1 most likely a ',bootkhanah'#ac 7the house for idols74 ,i have visited the ,durgah1 called ,mukhdoom ,jhaaunneer#ad1 situated in the heart of the present city1 which is said to have been erected nearly a thousand years ago1 by the order of a ,mussulmaun ,king2 whether of ,hindoostaun or not1 ,i could not learn4 ,it bears in its present dilapidated state1 evidences both of good taste and superior skill in architecture1 as well as of costliness in the erection1 superior to any thing ,i expected to find amongst the ancient edifices of ,hindoostaun4 ,the antique arches supporting the roof1 rest on pillars of a good size2 the whole are beautifully carved4 ,the dome1 which was originally in the centre of this pavilion1 has been nearly destroyed by time2 and although the light thus thrown into the interior through the aperture1 has a good effect1 it pained me to see this noble edifice falling to decay for the want of timely repairs4 ,notwithstanding this ,durgah is said to have been built so many years1 the stone-work1 both of the interior and exterior1 is remarkably fresh in appearance1 and would almost discredit its reputed age4 ,the walls and bastions of the enclosure appear firm on their foundations2 the upper part only seems at all decayed4 ,the side rooms to the ,durgah1 of which there are several on each side of the building1 have all a fretwork of stone very curiously cut1 which serves for windows1 and admits light and air to the apartments1 and presents a good screen to persons within2 this it should seem was the only contrivance for windows in general use by the ancient inhabitants of ,hindoostaun2 and even at the present day 7excepting a few ,native gentlemen who have benefited by ,english example71 glazed windows are not seen in any of the mansions in the ,upper ,provinces of ,india4 ,i noticed that in a few places in these buildings1 where the prospect is particularly fine1 small arches were left open1 from whence the eye is directed to grand and superb scenery1 afforded by the surrounding country1 and the remains of stately buildings4 ,from one of these arches the killaah is seen to great advantage1 at the distance of two miles3 both the ,durgah and the killaah are erected on high points of land4 ,i have often1 whilst wandering outside the killaah1 looked up at the elevation with sensations of mistrust1 that whilst doing so it might1 from its known insecure state1 fall and bury me in its ruins2 but viewing it from that distance1 and on a level with the ,durgah1 the appearance was really gratifying4 ,at ,kannoge are to be seen many mukhburrahs1 said to have been erected over the remains of those ,hindoos who at different periods had been converted to the ,mussulmaun faith4 ,this city1 ,i am informed1 has been the chosen spot of righteous men and sainted characters during all periods of the ,mussulmaun rule in ,hindoostaun1 by whose example many idolators were brought to have respect for the name of ,god1 and in some instances even to embrace the ,mahumudan faith4 ,amongst the many accounts of remarkable conversions related to me by the old inhabitants of that city1 ,i shall select one which1 however marvellous in some points1 is nevertheless received with full credit by the faithful of the present day3-- ',a very pious ,syaad took up his residence many hundred years since at ,kannoge1 when the chief part of the inhabitants were ,hindoos1 and1 as might be expected1 many of them were ,brahmins4 ,he saw with grief the state of darkness with which the minds of so many human beings were imbued1 and without exercising any sort of authority over them1 he endeavoured by the mildest persuasions to convince these people that the adoration they paid to graven images1 and the views they entertained of the river ,ganges possessing divine properties1 were both absurd and wicked4 ',the ,syaad used his best arguments to explain to them the power and attributes of the only true ,god2 and though his labours were unceasing1 and his exemplary life made him beloved1 yet for a long period all his endeavours proved unsuccessful4 ,his advice1 however1 was at all times tendered with mildness1 his manners so humble1 and his devotion so remarkable1 that in the course of time the people flocked around him1 whenever he was visible1 to listen to his discourse1 which generally contained some words of well-timed exhortation and kind instruction4 ,his great aim was directed towards enlightening the ,brahmins1 by whom1 he was aware1 the opinions of the whole population were influenced1 and to whom alone was confined such knowledge as at that remote period was conveyed by education4 ',ardently zealous in the great work he had commenced1 the ,syaad seemed undaunted by the many obstacles he had to contend with4 ,always retaining his temper unruffled1 he combined perseverance with his solicitude1 and trusted in ,god for a happy result in ,his good time4 ,on an occasion of a great ,hindoo festival the population of the then immense city were preparing to visit the ,ganges1 where they expected to be purified from their sins by ablution in that holy river1 as they term it4 ,the ,ganges1 at that period1 ,i understand1 flowed some miles distant from the city4 ',the ,syaad took this occasion to exhort the multitude to believe in ,god2 and after a preliminary discourse1 explaining the power of ,him whom he alone worshipped1 he asked the people if they would be persuaded to follow the only true ,god1 if ,his power should be demonstrated to them by the appearance of the river they adored flowing past the city of ,kannoge1 instead of1 as at that moment1 many miles distant4 ,some of his auditory laughed at the idea1 and derided the speaker2 others doubted1 and asked whether the ,god whom the ,mussulmauns worshipped possessed such power as the ,syaad had attributed to ,him2 many ,brahmins1 however1 agreed to the terms proposed1 solemnly assuring the holy man he should find them converts to his faith if this miracle should be effected by the ,god he worshipped4 ',it is related that the ,syaad passed the whole day and night in devout prayers2 and when the morning dawned the idolators saw the river ,ganges flowing past the city in all the majesty of that mighty stream4#ae ,the ,brahmins were at once convinced1 and this evidence of ,god's power worked the way to the conversion of nearly the whole population of ,kannoge4' ,the number of the inhabitants may be supposed to have been immensely great at the period in question1 as it is related that on the occasion of their conversion the ,brahmins threw away the cords which distinguish them from other castes of ,hindoos1 7each cord weighing about a drachm ,english71 which when collected together to be consigned to the flames1 were weighed1 and found to be upwards of forty-five seers2 a seer in that province being nearly equal to two pounds ,english4#af ,the ,brahmins1 it will be recollected1 form but a small portion of that community1 and are the priesthood of the ,hindoos1 very similar in their order to the ,levites among the children of ,israel4 ,there are still remaining traces of monuments erected over the remains of converted ,hindoos1 which have been particularly pointed out to me by intelligent men1 from whom ,i have received information of that great work which alone would render ,kannoge a place of interest without another object to attract the observation of a reflecting mind4 ,notwithstanding that the ,ganges continues to water the banks of ,kannoge1 and that other proofs exist of idolatry having ceased for a considerable time to disgrace the inhabitants1 it is still partially occupied by ,hindoos1 who retain the custom of their forefathers according to the original1 whether descendants of the converted1 or fresh settlers is not in my power to determine2 but ,i may remark1 without prejudice1 from what ,i have been enabled to glean in conversation with a few ,hindoos of this city1 that they have a better idea of one over-ruling ,supreme power than ,i have ever been able to find elsewhere in the same class of people4 ,i was much interested with an old blacksmith1 who was employed at the killaah4 ,on one occasion ,i asked him what views he entertained of the ,source from whence all good proceeds--whether he believed in ,god8 ,he replied promptly1 and as if surprised that such a doubt could exist1 ',yes1 surely2 it is to ,allah 7,god7 the supreme1 ,i am indebted for my existence2 ,allah created all things1 the world and all that is in it3 ,i could not have been here at this moment1 but for the goodness of ,allah6' ,there are amongst them men of good moral character1 yet in a state of deplorable ignorance1 a specimen of which may be here noticed in a person of property employed in the service of ,government1 at the killaah2 he is of the caste denominated ,burghutt#ag1--one of the tribe which professes so great reverence for life1 as to hold it sinful to destroy the meanest reptile or insect2 and1 therefore1 entirely abstain from eating either fish1 flesh1 or fowl3--yet1 when ,i pressed for his undisguised opinion1 ,i found that he not only denied the existence of ,god1 but declared it was his belief the world formed itself4 ,i was induced to walk three miles from the killaah1 on a cool day in ,december1 to view the remains of a piece of sculpture of great antiquity4 ,i confess myself but little acquainted with ,hindoo mythology1 and therefore my description will necessarily be imperfect4 ,the figure of ,luchmee is represented in relief1 on a slab of stone eight feet by four1 surrounded by about a hundred figures in different attitudes4 ,luchmee1 who is of course the most prominent1 is figured with eight arms2 in his right hands1 are sabres1 in his left1 shields2 his left foot upon the hand of a female1 and the right on a snake4#ah ,this figure is about four feet high1 and finely formed1 standing in a martial attitude2 his dress 7unlike that of the modern ,hindoo7 is represented very tight1 and1 altogether1 struck me as more resembling the ,european than the ,asiatic3 on his head ,i remarked a high-crowned military cap without a peak3 the feet were bare4 ,there can be no doubt this figure is emblematical2 the ,hindoos1 however1 make it an object of their impure and degrading worship4 ,i could not help expressing my surprise on finding this idol in such excellent condition1 having had so many samples throughout ,kannoge of the vengeance exercised by ,mussulmaun zeal1 on the idols of the ,hindoos4 ,my guide assured me1 that this relic of antiquity had only been spared from the general destruction of by-gone periods by its having been buried1 through the supposed influence of unconverted venerating ,brahmins2 but that within the last thirty years it had been discovered and dug out of the earth1 to become once more an ornament to the place4 ,my own ideas lead me to suppose that it might have been buried by the same convulsion of the earth which overturned the idolatrous city4 ,i observed that a very neat little building1 of modern date1 was erected over this antiquity1 and on inquiry found that the ,hindoos were indebted to the liberality of a lady for the means of preserving this relic from the ravages of the seasons4 ,there is in the same vicinity a second piece of mythological sculpture1 in a less perfect state than ,luchmee1 the sabred arm of which has been struck off1 and the figure otherwise mutilated by the zealous ,mussulmauns1 who have invariably defaced or broken the idols wherever they have been able to do so with impunity4 ,on a platform of stone and earth1 near this place1 a finely-formed head of stone is placed1 which my guide gravely assured me was of very ancient date1 and represented ,adam1 the father of men6 ,i heard with pain during my sojourn at ,kannoge1 that the house of ,god had been made the resort of thieves2 a well-known passage of ,scripture struck me forcibly when the transaction was related4 ,i have before stated that the mosque is never allowed to be locked or closed to the public4 ,beneath the one ,i am about to speak of 7a very ancient building near to ,baallee ,peer's ,durgah71 is a vaulted suite of rooms denominated taarkhanah#ai1 intended as a retreat from the intense heat of the day2 such as is to be met with in most great men's residences in ,india4 ,in this place1 a gang of thieves from the city had long found a secure and unsuspected spot wherein to deposit their plunder4 ,it happened1 however1 that very strict search was instituted after some stolen property belonging to an individual of ,kannoge2 whether any suspicions had been excited about the place in question1 ,i do not recollect1 but thither the police directed their steps1 and after removing some loose earth they discovered many valuable articles1--shawls1 gold ornaments1 sabres1 and other costly articles of plunder4 ,it is presumed1--for the thieves were not known or discovered1--that they could not possibly be ,mussulmauns1 since the very worst characters among this people hold the house of ,god in such strict veneration1 that they1 of all persons1 could not be suspected of having selected so sacred a place to deposit the spoils of the plunderer4 ,the process of obtaining nitre from the earth is practised at ,kannoge by the ,natives in the most simple way imaginable1 without any assistance from art4 ,they discover the spot where nitre is deposited by the small white particles which work through the strata of earth to the surface4 ,when a vein is discovered1 to separate the nitre from the earth1 the following simple method is resorted to3--large troughs filled with water are prepared1 into which the masses of earth containing nitre are thrown2 the earth is allowed to remain undisturbed for some time1 after which it is well stirred1 and then allowed to settle2 the water by this means becomes impregnated with the nitre1 and is afterwards boiled in large iron pans1 from which all the dirt is carefully skimmed1 until the water is completely evaporated1 and the nitre deposited in the pans4 ,i know not how far the admixture of animal bodies with the soil may tend to produce this article1 but it is a fact1 that those places which bear the strongest proofs of having received the bodies of both men and beasts1 produce it in the greatest abundance4#bj ,the retirement of ,kannoge afforded me so many pleasant ways of occupying time1 that ,i always look back to the period of my sojourn at the old killaah with satisfaction4 ,the city is sufficiently distant from the killaah to leave the latter within reach of supplies1 without the annoyance of the bustle and confusion inseparable from a ,native city4 ,in my daily wanderings a few peasantry only crossed my path2 the farmers and citizens were always attentive1 and willing to do us such kind offices as we at any time required4 ,they respected1 ,i may say venerated my husband2 and ,i must own that my feelings oblige me to remember with gratitude the place and the people whence ,i drew so many benefits4 ,here ,i could indulge in long walks without incurring the penalty of a departure from established custom1 which in most well-populated parts of ,hindoostaun restrains ,european ladies from the exercise so congenial to their health and cherished habits4 ,should any ,english-woman venture to walk abroad in the city of ,lucknow1 for instance1--to express their most liberal opinion of the act1--she would be judged by the ,natives as a person careless of the world's opinion4 ,but here ,i was under no such constraint2 my walks were daily recreations after hours of quiet study in the most romantic retirement of a ruined killaah1 where1 if luxury consists in perfect satisfaction with the objects by which we are surrounded1 ,i may boast that it was found here during my two years' residence4 #a ,this is incorrect4 ,hindu traditions refer to a deluge1 in which ,manu1 with the help of a fish1 makes a ship1 and fastening her cable to the fish's horn1 is guided to the mountain1 and then he1 alone of human beings1 is saved4--,j4 ,muir1 ,original ,sanskrit ,texts1 part ii 7#ahfj71 p4 #cbd4 #b ,this is merely a stupid folk etymology1 comparing ,kanauj with ,cain4 #c ,qil'a4 #d ,kali ,nadi1 'black stream'1 a corruption of the original name1 ,kalindi4 #e ,tahsildar4 #f ,in the southern centre of the ruined citadel stand the tombs of ,bala ,pir and his son1 ,shaikh ,mahdi4 ,shaikh ,kabir1 commonly called ,bala ,pir1 is said to have been the tutor of the brother ,nawabs1 ,dalel and ,bahadur ,khan4 ,the former ruled ,kanauj in the time of ,shah ,jahan 7,a4,d4 #afbh-afea71 and died after his deposition in #afff4--;,a4 ,fhrer1 ,monumental ,antiquities and ,inscriptions of the ,n4,w4 ,provinces and ,oudh1 #ahia1 p4 #hj4 #g ,horseshoes are often nailed on the gates of the tombs of ,musalman saints1 as at the mosque of ,fatehpur ,sikri4 #h ,pir1 'a saint1 a holy man'4 #i ,maqbara1 'a sepulchre'4 #aj ,the ,emperor ,aurangzeb1 ,a4,d4 #afeh-agjg4 #aa ,khalifah1 ,caliph1 one of the terms which have suffered degradation1 often applied to cooks1 tailors1 barbers1 or other ,musalman servants4 #ab ,this may be the building known as ,sita ki ,rasoi1 the kitchen of ,sita1 heroine of the ,ramayana epic4 ,it is described and drawn by ,mrs4 ,f4 ,parks 7,wanderings of a ,pilgrim1 ii4 #adc74 #ac ,butkhana4 #ad ,the tomb of the ,saint ,sa'id ,shaikh ,makhdum ,jahaniya ,jahangasht of ,multan 7,a4,d4 #acjh-ha74 ,fhrer1 op4 cit41 p4 #ha4 #ae ,many saints are credited with the power of changing the courses of rivers3 see instances in ,w4 ,crooke1 ,popular ,religion and ,folklore of ,n4 ,india1 #bnd ed41 ii4 #bah4 #af ,this may be a variant of the story that after the capture of ,chitor1 ,akbar weighed #gd-a_/b man 7#h lbs4 each7 of cords belonging to the slain ,rajputs4--,j4 ,tod1 ,annals of ,rajasthan1 #ahhd1 i4 #cdi4 #ag ,the name has not been traced4 ,the reference is to ,jains1 who are specially careful of animal life4 #ah ,if this is a male figure it cannot represent the goddess ,lakshmi4 ,mrs4 ,parks 7,wanderings of a ,pilgrim1 ii4 #add7 speaks of images of ,rama and his brother ,lakshmana1 one of which may possibly be that referred to in the text4 #ai ,tahkhana1 an underground cellar4 #bj ,this account is fairly correct4 ',although active saltpetre is met with under a variety of conditions1 they all agree in this particular1 that the salt is formed under the influence of organic matter4'--7,g4 ,watt1 ,economic ,dictionary1 ,,vi1 part ii1 #dca ff74 ,,letter ,,xx ,delhi4--,description of the city4--,marble hall--,the ,queen's ,mahul 7palace74--,audience with the ,king and ,queen4--,conversation with them4--,character of their ,majesties4--,visit to a ,muckburrah4--,soobadhaars4--,the nature of the office4--,durgah of ,shah ,nizaam ood deen4--,tomb of ,shah ,allum4--,ruins in the vicinity of ,delhi4 --,antique pillars 7,kootub7 4--,prospect from its galleries4--,anecdotes of ,juangheer and ,khareem ,zund444,page #bhi ,my visit to ,delhi1 once the great capital of ,hindoostaun1 and the residence of the great ,sultauns1 has made impressions of a lasting kind1 and presented a moral lesson to my mind1 ,i should be sorry to forget in after years2 for there ,i witnessed the tombs of righteous men in perfect repair after the lapse of many centuries1 standing in the midst of the mouldering relics of kings1 princes1 and nobles1 many of whose careers1 we learn from history1 was comparatively of recent date2 yet1 excepting in one solitary instance of ,shah ,allum's grave1 without so much of order remaining as would tell to the passing traveller the rank of each individual's mausoleum1 now either entirely a ruin or fast mouldering to decay4 ,the original city of ,delhi presents to view one vast extent of ruins2 abounding in mementos of departed worth1 as well as in wrecks of greatness1 ingenuity1 and magnificence4 ,why the present city was erected or the former one deserted1 ,i cannot venture an opinion1 neither can ,i remember correctly in what reign the royal residence was changed2 but judging from the remnants of the old1 ,i should imagine it to have been equally extensive with the modern ,delhi4 ,a part of the old palace is still standing1 whither the present ,king1 ,akbaar ,shah1#a occasionally resorts for days together1 attracted perhaps by sympathy for his ancestors1 or by that desire for change inherent in human nature1 and often deemed essential to health in the climate of ,hindoostaun4 ,the city of ,delhi is enclosed by a wall2 the houses1 which are generally of brick or red stone1 appear to good advantage1 being generally elevated a story or two from the ground-floor1 and more regularly constructed than is usual in ,native cities4 ,mosques1 mukhburrahs1 and emaum-baarahs1 in all directions1 diversify the scene with good effect2 whilst the various shops and bazaars1 together with the outpourings of the population to and from the markets1 give an animation to the whole view which would not be complete without them4 ,the palace occupies an immense space of ground1 enclosed by high walls1 and entered by a gateway of grand architecture4 ,on either side the entrance ,i noticed lines of compact buildings1 occupied by the military1 reaching to the second gateway1 which is but little inferior in style and strength to the grand entrance2 and here again appear long lines of buildings similarly occupied4 ,i passed through several of these formidable barriers before ,i reached the marble hall1 where the ,king holds his durbar 7court7 at stated times2 but as mine was a mere unceremonious visit to the ,king and ,queen1 it was not at the usual hour of durbar1 and ,i passed through the hall without making any particular observations1 although ,i could perceive it was not deficient in the costliness and splendour suited to the former greatness of the ,indian empire4 ,after being conveyed through several splendid apartments1 ,i was conducted to the ,queen's mahul#b 7palace for females71 where his ,majesty and the ,queen were awaiting my arrival4 ,i found on my entrance the ,king seated in the open air in an arm chair enjoying his hookha2 the ,queen's musnud was on the ground1 close by the side of her venerable husband4 ,being accustomed to ,native society1 ,i knew how to render the respect due from an humble individual to personages of their exalted rank4 ,after having left my shoes at the entrance and advanced towards them1 my salaams were tendered1 and then the usual offering of nuzzas1 first to the ,king and then to the ,queen1 who invited me to a seat on her own carpet1--an honour ,i knew how to appreciate from my acquaintance with the etiquette observed on such occasions4 ,the whole period of my visit was occupied in very interesting conversation2 eager inquiries were made respecting ,england1 the ,government1 the manners of the ,court1 the habits of the people1 my own family affairs1 my husband's views in travelling1 and his adventures in ,england1 my own satisfaction as regarded climate1 and the people with whom ,i was so immediately connected by marriage2--the conversation1 indeed1 never flagged an instant1 for the condescending courtesy of their ,majesties encouraged me to add to their entertainment1 by details which seemed to interest and delight them greatly4 ,on taking leave his ,majesty very cordially shook me by the hand1 and the ,queen embraced me with warmth4 ,both appeared1 and expressed themselves1 highly gratified with the visit of an ,english lady who could explain herself in their language without embarrassment1 or the assistance of an interpreter1 and who was the more interesting to them from the circumstance of being the wife of a ,syaad2 the ,queen indeed was particular in reminding me that 'the ,syaads were in a religious point of view1 the nobles of the ,mussulmauns1 and reverenced as such far more than those titled characters who receive their distinction from their fellow-mortals'4 ,i was grieved to be obliged to accept the ,queen's parting present of an embroidered scarf1 because ,i knew her means were exceedingly limited compared with the demands upon her bounty2 but ,i could not refuse that which was intended to do me honour at the risk of wounding those feelings ,i so greatly respected4 ,a small ring1 of trifling value1 was then placed by the ,queen on my finger1 as she remarked1 'to remind me of the giver4' ,the ,king's countenance1 dignified by age1 possesses traces of extreme beauty2 he is much fairer than ,asiatics usually are2 his features are still fine1 his hair silvery white2 intelligence beams upon his brow1 his conversation gentle and refined1 and his condescending manners hardly to be surpassed by the most refined gentleman of ,europe4 ,i am told by those who have been long intimate with his habits in private1 that he leads a life of strict piety and temperance1 equal to that of a durweish#c of his faith1 whom he imitates in expending his income on others without indulging in a single luxury himself4 ,the ,queen's manners are very amiable and condescending2 she is reported to be as highly gifted with intellectual endowments as ,i can affirm she is with genuine politeness4 ,i was induced to visit the mukhburrah of the great-great-grandfather of the present ,king of ,oude1#d who1 at his death1--which occurred at ,delhi1 ,i believe1--was one of the ,soobadhaars#e of the sovereign ruler of ,india4 ,this nobleman1 in his time1 had been a staunch adherent to the descendants of ,timoor1 and had been rewarded for his fidelity by public honours and the private friendship of the ,king4 ,the monument erected over his remains1 is in a costly style of magnificence1 and in the best possible condition1 standing in the centre of a flower-garden which is enclosed by a stone wall1 with a grand gateway of good architecture4 ,the mukhburrah is spacious1 and in the usual ,mussulmaun style of building mausoleums2 viz41 a square1 with a dome1 and is ascended by a flight of broad steps4 ,this building stands about three miles from the city1 in a good situation to be seen from the road4 ,i was told that the family of ,oude kept readers of the ,khoraun in constant attendance at the mukhburrah2 and ,i observed several soldiers1 whose duty it was to guard the sacred spot1 at the expense of the ,oude government4 ,in explanation of the word ,soobadhaar1 it may not be uninteresting to remark in this place1 that when the government of ,hindoostaun flourished under the descendants of ,timoor1 ,soobadhaars were appointed over districts1 whose duty1 in some respects1 bore resemblance to that of a ,governor2 with this difference1 that the soobadhaaries were gifts1 not only for the life of the individuals1 but to their posterity for ever1 under certain restrictions and stipulations which made them tributary to1 and retained them as dependants of1 the reigning sovereign3--as for instance1 a certain annual amount was to be punctually transferred to the treasury at ,delhi2 the province to be governed by the same laws1 and the subjects to be under the same control in each ,soobadhaarie as those of the parent sovereignty2 the revenue exacted in the very same way12 each ,soobadhaar was bound to retain in his employ a given number of soldiers1 horse and foot1 fully equipped for the field1 with perfect liberty to employ them as occasion served in the territory which he governed1 whether against refractory subjects1 or encroachments from neighbouring provinces2 but in any emergency from the ,court at ,delhi1 the forces to be1 at all times1 in readiness for the ,sultaun's service at a moment's notice4 ,the gift of a ,soobadhaarie was originally conferred on men who had distinguished themselves1 either in the army1 or in civil capacities1 as faithful friends and servants of the ,sultaun4 ,in the course of time1 some of these ,soobadhaars1 probably from just causes1 threw off their strict allegiance to their ,sovereign1 abandoned the title of ,soobadhaar1 and adopted that of ,nuwaub in its stead1 either with or without the consent of the ,court of ,delhi4 ,as it is not my intention to give a precise history of the ,indian empire1 but merely to touch on generalities1 ,i have confined my remarks to a brief explanation of the nature of this office2 and will only add1 that whilst the ,soobadhaars 7afterwards the ,nuwaubs7 of ,oude swayed over that beautiful province under these titles1 they continued to send their usual nuzzas to the ,king of ,delhi1 although no longer considered under his dominion2 thus acknowledging his superiority1 because inferiors only present nuzzas4 ,but when ,ghauzee ood deen ,hyder was created ,king of ,oude1 he could no longer be considered tributary to the ,house of ,timoor1 and the annual ceremony of sending a nuzza1 ,i understood1 was discontinued4 ,the first ,king of ,oude issued coins from his new mint almost immediately after his coronation1 prior to which period the current money of that province bore the stamp of ,delhi4#f ,shah ,nizaam ood deen#g was one of the many ,mussulmaun saints1 whose history has interested me much4 ,he is said to have been dead about five hundred years1 yet his memory is cherished by the ,mussulmauns of the present day with veneration unabated by the lapse of years1 thus giving to the world a moral and a religious lesson1 ',the great and the ambitious perish1 and their glory dieth with them2 but the righteous have a name amongst their posterity for ever4' ,i was familiar with the character of ,nizaam ood deen long prior to my visit at the ,court of ,delhi1 and1 as maybe supposed1 it was with no common feeling of pleasure ,i embraced the opportunity of visiting the mausoleum erected over the remains of that righteous man4 ,the building originally was composed of the hard red stone1 common to the neighbourhood of ,delhi1 with an occasional mixture of red bricks of a very superior quality2 but considerable additions and ornamental improvements of pure white marble have been added to the edifice1 from time to time1 by different monarchs and nobles of ,hindoostaun1 whose pious respect for the memory of the righteous ,shah ,nizaam ood deen is testified by these additions1 which render the mausoleum at the present time as fresh and orderly as if but newly erected4 ,the style of the building is on the original1 ,i might say1 only plan of ,mussulmaun mukhburrahs--square1 with a cupola4 ,it is a beautiful structure on a scale of moderate size4 ,the pavements are of marble1 as are also the pillars1 which are fluted and inlaid with pure gold2 the ceiling is of chaste enamel painting 7peculiarly an ,indian art1 ,i fancy17 of the brightest colours4 ,the cupola is of pure white marble1 of exquisite workmanship and in good taste2 its erection is of recent date1 ,i understand1 and the pious offering of the good ,akbaar ,shah1 who1 being himself a very religions personage1 was determined out of his limited income to add this proof of his veneration for the sainted ,nizaam to the many which his ancestors had shown4#h ,the marble tomb enclosing the ashes of ,shah ,nizaam ood deen is in the centre of the building immediately under the cupola2 this tomb is about seven feet long by two1 raised about a foot from the pavement2 on the marble sides are engraved chapters from the ,khoraun in the ,arabic character1 filled up with black2 the tomb itself has a covering of very rich gold cloth1 resembling a pall4 ,this tranquil spot is held sacred by all ,mussulmauns4 ,here the sound of human feet are never heard2 ',put off thy shoes'1 being quite as strictly observed near this venerated place1 as when the mosque and emaum-baarah are visited by 'the faithful'2 who1 as ,i have before remarked1 whenever a prayer is about to be offered to ,god1 cast off their shoes with scrupulous care1 whether the place chosen for worship be in the mosque1 the abode of men1 or the wilderness4 ,i was permitted to examine the interior of the mausoleum4 ,the calm stillness1 which seemed hardly earthly2 the neatness which pervaded every corner of the interior2 the recollection of those virtues1 which ,i so often heard had distinguished ,shah ,nizaam's career on earth1 impressed me with feelings at that moment ,i cannot forget2 and it was with reluctance ,i turned from this object to wander among the surrounding splendid ruins1 the only emblems left of departed greatness2 where not even a tablet exists to mark the affection of survivors1 or to point to the passing traveller the tomb of the monarch1 the prince1 or the noble1--except in the instance of ,shah ,allum1--whilst the humble-minded man's place of sepulture is kept repaired from age to age1 and still retains the freshness of a modern structure in its five hundredth year4 ,there are men in charge of ,shah ,nizaam ood deen's mausoleum who lead devout lives1 and subsist on the casual bounties gleaned from the charitable visitors to his shrine4 ,their time is passed in religious duties1 reading the ,khoraun over the ashes of the saint1 and keeping the place clean and free from unholy intrusions4 ,they do not deem this mode of existence derogatory2 for to hold the situation of darogahs1 or keepers of the tombs of the saints1 who are held in universal veneration amongst ,mussulmauns1 is esteemed an honourable privilege4 ,in this sketch of my visit to the tombs at ,delhi1 ,i must not omit one very remarkable cemetery1 which1 as the resting place of the last reigning sovereign of ,hindoostaun1 excited in me no small degree of interest1 whilst contrasting the view it exhibited of fallen greatness1 with the many evidences of royal magnificence4 ,the tomb ,i am about to describe is that erected over the remains of ,shah ,allum2#i and situated within view of the mausoleum of the righteous plebeian1 ,shah ,nizaam4 ,it is a simple1 unadorned grave2 no canopy of marble1 or decorated hall1 marks here the peaceful rest of a monarch1 who in his life-time was celebrated for the splendour of his ,court2 a small square spot of earth1 enclosed with iron railings1 is all that remains to point to posterity the final resting place of the last monarch of ,hindoostaun4 ,his grave is made by his favourite daughter's side1 whose affection had been his only solace in the last years of his earthly sufferings2 a little masonry of brick and plaster supports the mound of earth over his remains1 on which ,i observed the grass was growing1 apparently cultured by some friendly hand4 ,at the period of my visit1 the solitary ornament to this last terrestrial abode of a ,king was a luxuriant white jessamine tree1 beautifully studded with blossoms1 which scented the air around with a delightful fragrance1 and scattered many a flower over the grave which it graced by its remarkable beauty1 height1 and luxuriance4 ,the sole canopy that adorns ,shah ,allum's grave is the rich sky1 with all its resplendent orbs of day and night1 or clouds teeming with beneficent showers4 ,who then could be ambitious1 vain1 or proud1 after viewing this striking contrast to the grave of ,shah ,nizaam8 ,the vain-glorious humbled even in the tomb2--the humble minded exalted by the veneration ever paid to the righteous4 ,i was persuaded to visit the ruins of antiquity which are within a morning' s drive of ,delhi4 ,nothing that ,i there witnessed gave me so much pleasure as the far-famed ,kootub1 a monument or pillar1 of great antiquity1 claimed equally by the ,hindoo and ,mussulmaun as due to their respective periods of sovereign rule4 ,the site is an elevated spot1 and from the traces of former buildings1 ,i am disposed to believe this pillar1 standing now erect and imposing1 was one of the minarets of a mosque1 and the only remains of such a building1 which must have been very extensive1 if the height and dimensions of the minaret be taken as a criterion of the whole4#aj ,this pillar has circular stairs within1 leading to galleries extending all round1 at stated distances1 and forming five tiers from the first gallery to the top1 which finishes with a circular room1 and a canopy of stone1 open on every side for the advantage of an extensive prospect4 ,verses from the ,khoraun are cut out in large ,arabic characters on the stones1 which form portions of the pillar from the base to the summit in regular divisions2 this could only be done with great labour1 and1 ,i should imagine1 whilst the blocks of stone were on the level surface of the earth1 which renders it still more probable that it was a ,mussulmaun erection4 ,the view from the first gallery was really so magnificent1 that ,i was induced to ascend to the second for a still bolder extent of prospect1 which more than repaid me the task4 ,i never remember to have seen so picturesque a panorama in any other place4 ,some of my party1 better able to bear the fatigue1 ascended to the third and fourth gallery4 ,from them ,i learned that the beauty and extent of the view progressively increased until they reached the summit1 from whence the landscape which fell beneath the eye surpassed description4 ,on the road back to ,delhi1 we passed some extensive remains of buildings1 which ,i found on inquiry had been designed for an observatory by ,jhy ,sing1#aa--whose extraordinary mind has rendered his name conspicuous in the annals of ,hindoostaun1--but which was not completed while he lived4 ,it may be presumed1 since the work was never finished1 that his countrymen either have not the talent1 or the means to accomplish the scientific plan his superior mind had contemplated4 ,at the time ,i visited ,delhi1 ,i had but recently recovered from a serious and tedious illness2 ,i was therefore ill-fitted to pursue those researches which might have afforded entertaining material for my pen1 and must1 on that account1 take my leave of this subject with regret1 for the present1 and merely add my acknowledgments to those kind friends who aided my endeavours in the little ,i was enabled to witness of that remarkable place1 which to have viewed entirely would have taken more time and better health than ,i could command at that period4 ,i could have desired to search out amongst the ruined mausoleums for those which contain the ashes of illustrious characters1 rendered familiar and interesting by the several anecdotes current in ,native society1 to many of which ,i have listened with pleasure1 as each possessed some good moral for the mind4 ,it is my intention to select two anecdotes for my present ,letter1 which will1 ,i trust1 prove amusing to my readers2 one relates to ,jhaungeer1#ab ,king of ,india2 the other to ,kaareem ,zund1 ,king of ,persia4 ,i am not aware that either has appeared before the public in our language1 although they are so frequently related by the ,natives in their domestic circles4 ,if they have not1 ,i need hardly apologise for introducing them1 and on the other hand1 if they have before been seen1 ,i may plead my ignorance of the circumstance in excuse for their insertion here4 ,i have already noticed that1 among the true ,mussulmauns1 there are no religious observances more strictly enforced than the keeping the fast of ,rumzaun1 and the abstaining from fermented liquors4 ,it is related1 however1 that ',a certain king of ,india1 named ,jhaungeer1 was instructed by his tutors in the belief1 that on the day of judgment1 kings and rulers will not have to answer either for the sin of omission or commission1 as regards these two commands2 but that the due administration of justice to the subjects over whom they are placed1 will be required at the hands of every king1 ruler1 or governor1 on the face of the earth4 ',jhaungeer was determined to walk strictly in the path which he was assured would lead him to a happy eternity2 and1 therefore1 in his reign every claim of justice was most punctiliously discharged4 ,each case requiring decision was immediately brought to the foot of the throne2 for the ,king would not allow business of such importance to his soul's best interest to be delegated to the guardianship of his ,vizier1 or other of his servants2 and in order to give greater facility to complainants of every degree1 the ,king invented the novel contrivance of a large bell1 which was fixed immediately over his usual seat on the musnud1 which bell could be sounded by any one outside the palace gate1 by means of a stout rope staked to the ground4 ,whenever this alarum of justice was sounded in the ,king's ear1 he sent a trusty messenger to conduct the complainant into his presence4#ac ',one day1 upon the bell being violently rung1 the messenger was commanded to bring in the person requiring justice4 ,when the messenger reached the gate1 he found no other creature near the place but a poor sickly-looking ass1 in search of a scanty meal from the stunted grass1 which was dried up by the scorching sun1 and blasts of hot wind which at that season prevailed4 ,the man returned and reported to the ,king that there was no person at the gate4 ',the ,king was much surprised at the singularity of the circumstance1 and whilst he was talking of the subject with his nobles and courtiers1 the bell was again rung with increased violence4 ,the messenger being a second time despatched1 returned with the same answer1 assuring the ,king that there was not any person at or within sight of the gate4 ,the ,king1 suspecting him to be a perverter of justice1 was displeased with the man1 and even accused him of keeping back a complainant from interested motives4 ,it was in vain the messenger declared himself innocent of so foul a crime2 a third time the bell rang1 ,go1 said the ,king to his attendants1 and bring the supplicant into my presence immediately6 ,the men went1 and on their return informed the ,king that the only living creature near the gate was an ass1 poor and manged1 seeking a scanty meal from the parched blades of grass4 ,then let the ass be brought hither6 said the ,king2 perhaps he may have some complaint to prefer against his owner4 ',the courtiers smiled when the ass was brought into the presence of the monarch1 who upon seeing the poor half-starved beast covered with sores1 was at no loss for a solution of the mysterious ringing at the bell1 for the animal not finding a tree or post against which he could rub himself1 had made use of the bell-rope for that purpose4 ,enquire for the owner of the ass6 commanded the ,king1 and let him be brought before me without delay6 ,the order promptly given1 was as readily obeyed2 and the hurkaarahs 7messengers1 or running footmen7 in a short time introduced a poor ,dhobhie#ad 7washerman7 who had owned the ass from a foal4 ,the plaintiff and defendant were then placed side by side before the throne1 when the ,king demanded1 ,why the sick ass was cast out to provide for itself a precarious subsistence8 ,the ,dhobhie replied1 ,in truth1 ,o ,jahaum-punah6#ae 7,protector or ,ruler of the ,world71 because he is grown old and unserviceable1 afflicted with mange1 and being no longer able to convey my loads of linen to the river1 ,i gave him his liberty4 ',friend1 said the ,king1 when this thine ass was young and healthy1 strong and lusty1 didst thou not derive benefits from his services8 ,now that he is old1 and unable from sickness to render thee further benefits1 thou hast cast him from thy protection1 and sent him adrift on the wide world2 gratitude should have moved thee to succour and feed so old and faithful a servant1 rather than forsake him in his infirmities4 ,thou hast dealt unjustly with this thy creature2 but1 mark me1 ,i hold thee responsible to repair the injury thou hast done the ass4 ,take him to thy home1 and at the end of forty days attend again at this place1 accompanied by the ass1 and compensate to the best of thy power1 by kind treatment1 for the injury thou hast done him by thy late hard-hearted conduct4 ',the ,dhobhie1 glad to escape so well1 went away leading the ass to his home1 fed him with well-soaked gram 7grain in general use for cattle71 and nicely-picked grass1 sheltered him from the burning sun1 poured healing oil into his wounds1 and covered his back to keep off the flies2 once a day he bathed him in the river4 ,in short1 such expedients were resorted to for the comfort and relief of the ass1 as were ultimately attended with the happiest effects4 ',at the expiration of the forty days1 the ,dhobhie set off from his home to the palace1 leading his now lively ass by a cord4 ,on the road the passers-by were filled with amazement and mirth1 at the manners and expressions of the ,dhobhie towards his led ass4 ,come along1 brother6--,make haste1 son6--,let us be quick1 father6--,take care1 uncle6 ',what means the old fool8 was asked by some2 does he make his ass a relation8--,in truth1 replied the ,dhobhie1 my ass is a very dear old friend1 and what is more1 he has been a greater expense to me than all my relations latterly3 believe me1 it has cost me much care and pains to bring this ass into his present excellent condition4 ,then relating the orders of the ,king1 and his own subsequent treatment of the beast1 the people no longer wondered at the simple ,dhobhie's expressions which had prompted them at first to believe he was mad4 ',the ,king1 it is related1 received the ,dhobhie graciously1 and commended and rewarded him for his careful attention to the animal2 which in his improved condition became more useful to his master than he had ever been1 through the ,king's determination to enforce justice even to the brute creation4' ,the second anecdote1 translated for me by the same kind hand1 is often related1 with numerous embellishments1 under the title of ',khareem ,zund'4#af ',khareem ,zund ruled in ,persia4 ,one day he was seated in the verandah of his palace smoking his hookha1 and1 at the same time1 as was his frequent practice1 overlooking the improvements carried on by masons and labourers1 under the superintendence of a trusty servant4 ,one of the labourers1 who was also named ,khareem1 had toiled long1 and sought to refresh himself with a pipe4 ,the overseer of the work1 seeing the poor man thus engaged1 approached him in great wrath1 rated him severely for his presumption in smoking whilst he stood in the presence of his sovereign1 and striking him severely with a stick1 snatched the pipe from the labourer and threw it away4 ,the poor wretch cared not for the weight of the blow so much as for the loss of his pipe3 his heart was oppressed with the weight of his sorrows1 and raising his eyes to ,heaven he cried aloud1 ,allah ,khareem6#ag 7,god is merciful671 then lowering his eyes1 his glance rested on the ,king1 ,app ,khareem6 7thou art named merciful671 from whom withdrawing his eyes slowly he looked at his own mean body1 and added1 ,myn ,khareem6 7,i am called merciful674 ',the ,king1 who had heard the labourer's words1 and witnessed with emotion the impressive manner of lifting his eyes to ,heaven1 had also seen the severity of the overseer to the unoffending labourer2 he therefore commanded that the man should be brought into his presence without delay1 who went trembling1 and full of fear that his speech had drawn some heavy punishment on his head4 ',sit down1 said the ,king4--,my sovereign pardon his slave6 replied the labourer4--,i do not jest2 it is my pleasure that you sit down1 repeated the ,king2 and when he saw his humble guest seated1 he ordered his own silver hookha to be brought and placed before the poor man1 who hesitated to accept the gracious offer2 but the ,king assured him in the kindest manner possible it was his wish and his command4 ,the labourer enjoyed the luxury of a good hookha1 and by the condescending behaviour of the ,king his composure gradually returned4 ',this ,king1 who it would seem delighted in every opportunity that offered of imparting pleasure and comfort to his subjects of all ranks and degrees1 seeing the labourer had finished his second chillum#ah 7contents of a pipe7 told him he had permission to depart1 and desired him to take the hookha and keep it for his sake4 ,alas1 my ,king6 said the labourer1 this costly silver pipe will soon be stolen from me2 my mud hut cannot safely retain so valuable a gift2 the poor mazoor#ai inhabits but a chupha 7or coarse grass-roofed7 hut4--,then take materials from my store-houses to build a house suited to your hookha1 was the order he received from the ,king2 and let it be promptly done6 ,i design to make you one of my overseers2 for you1 ,khareem1 have been the instrument to rouse me to be ,khareem 7merciful72 and ,i can now approach ,allah with increased confidence4 ,who is the only true ,khareem6' #a ,akbar ,shah ,,ii1 ,king of ,delhi1 ,a4,d4 #ahjf-cg4 #b ,mahall4 #c ,darvesh1 'a religious mendicant'4 #d ,mansur ',ali ,khan1 ,safdar ,jang1 ,nawab of ,oudh 7,a4,d4 #agci-ef71 his successors being--his son1 ,shuja-ud-daula 7#agef-ge72 his son1 ,asaf-ud-daula 7#agge-ig72 his reputed son ,wazir ',ali 7#agig-h72 ,sa'a dat ',ali ,khan1 half-brother of ,asaf-ud-daula 7#agih-ahad72 his son1 ,ghazi-ud-din ,haidar 7#ahad-cg74 ,the tomb of ,safdar ,jang is near that of the ,emperor ,humayun4 ',this tomb in one of the last great ,muhammadan architectural efforts in ,india1 and for its age it deserves perhaps more commendation than is usually accorded to it4 ,though the general arrangement of the tomb in the same as that of the ,taj1 it was not intended to be a copy of the latter' 7,h4,c4 ,fanshawe1 ,delhi ,past and ,present1 #aijb1 #bdf f41 with a photograph74 ,for a different appreciation1 see ,sleeman1 ,rambles1 p4 #ejg4 #e ,subahdar1 the ,viceroy or ,governor of a ,subah or ,province of the ,moghul ,empire4 #f ,ghazi-ud-din announced his independence of ,delhi under the advice of his ,minister1 ,agha ,mir4 #g ,shaikh ,nizam-ud-din4 ,auliya1 one of the noblest disciples of ,shaikh ,farid-ud-din ,shakkarganj2 born at ,budaun1 ,a4,d4 #abcf1 died at ,delhi1 #acbe4 #h ,the entrance to the ,dargah was built by ,firoz ,shah1 and bears the date ,a4,d4 #acgh4 ,the structure over the tomb has been rebuilt by many pious donors1 and little of the original work is left 7,fanshawe1 op4 cit41 #bce ff42 ,sleeman1 ,rambles1 #dij ff41 #ejg74 #i ,shah ',alam ,,ii1 ,king of ,delhi1 ,a4,d4 #agei-ahjf4 ',three royal graves in the little court to the south side of the mosque lie within a single marble enclosure--that on the last is the resting-place of ,akbar ,shah ,,ii 7died #ahcg ,a4,d472 the next to it is that of ,shah ,alam ,,ii 7died #ahjf71 and then beyond an empty space1 intended for the grave of ,bahadur ,shah1 the last ,king of ,delhi1 buried at ,rangoon1 comes the tomb of ,shah ,alam ,bahadur ,shah1 a plain stone with grass on it' 7,fanshawe1 #bha f42 ,sleeman1 ,rambles1 #ejj74 #aj ,qutb1 'the polar star'4 ,the pillar1 #bch feet in height1 was begun by ,qutb-ud-di ,aibak 7,a4,d4 #abjf-aj71 and there are inscriptions of ,altamsh or ,iltutmish1 his son-in-law4 ,it is entirely of ,muhammadan origin1 and was primarily intended to serve as a minaret to ,qutb-ud-din's mosque adjoining it2 but its name refers to the saint ,qutb-ud-din1 buried close by4 7,fanshawe1 #bfe ff42 ,sleeman1 ,rambles1 #dib ff47 #aa ,this observatory was built by ,raja ,jai ,singh of ,jaipur 7,a4,d4 #afic-agdc7 in #agbd4 ,he also erected similar observatories at ,benares1 ,multan1 ,ujjain1 and ,jaipur 7,fanshawe1 #bdg74 #ab ,jahangir1 eldest son of the ,emperor ,akbar1 reigned ,a4,d4 #afje-bg4 #ac ',the first order that ,i issued was for the setting up of a ,chain of ,justice1 so that if the ,officers of the ,courts of ,justice should fail in the investigation of the complaints of the oppressed1 the injured person might come to this chain and shake it1 and so give notice of their wrongs4 ,i ordered that the chain should be made of pure gold1 and be thirty gaz yards long1 with sixty bells upon it4 ,the weight of it was four ,hindustani mans #h lb4 of ',irak4 ,one end was firmly attached to a battlement of the fort of ,agra1 the other to a stone column on the bank of the river' 7,memoirs of ,jahangir in ,sir ,h4,m4 ,elliot1 ,history of ,india1 vi4 #bhd74 ,it does not appear that this silly contrivance was ever used1 and it was meant only for parade4 ,raja ,anangpal had already set up a similar bell at ,delhi 7ibid4 vi4 #bfb1 iii4 #efe74 #ad ,dhobi4 #ae ,jahan-panah4 #af ,karim ,khan1 of the ,zand tribe1 defeated the ,afghans and secured the ,kingdom of ,fars or ,southern ,persia1 with his capital at ,shiraz4 ,he died at an advanced age1 ,a4,d4 #aggi 7,sir ,j4 ,malcolm1 ,history of ,persia1 #ahbi1 ii4 #eh ff474 #ag ,allah ,karim1 ,ap ,karim1 ,main ,karim4 #ah ,chilam1 the clay bowl of a water-pipe3 its contents4 #ai ,mazdur1 a day labourer4 ,,letter ,,xxi ,natural ,productions of ,india4--,trees1 shrubs1 plants1 fruits1 c4--,their different uses and medicinal qualities4--,the ,rose4--,native medical practice4--,antidote to ,hydrophobia4--,remedy for the venom of the ,snake4--,the ,chitcherah 7,inverted thorn74--,the ,neam-tree4--,the ,hurrundh 7,castor-tree74--,the ,umultass 7,cassia-tree74--,the ,myrtle4--,the ,pomegranate4--,the ,tamarind4--,the ,jahmun4--,the ,mango4--,the ,sherrefah4--,white and red ,guavers4--,the ,damascus ,fig4--,the ,peach1 and other ,fruits4--,the ,mahdhaar 7,fire-plant74--,the ,sirrakee and ,sainturh 7,jungle-grass74--,the ,bamboo1 and its various uses enumerated4 ,in ,europe we are accustomed to cultivate the rose merely as an ornament of the garden4 ,this is not the case with my ,indian acquaintance2 they cultivate the rose as a useful article1 essential to their health1 and conducive to their comfort4 ,the only rose ,i have ever seen them solicitous about is the old-fashioned 'hundred-leaf' or cabbage-rose'4#a ,where-ever a ,mussulmaun population congregate these are found planted in enclosed fields4 ,in the month of ,september1 the rose trees are cut down to within eight inches of the surface of the earth1 and the cuttings carefully planted in a sheltered situation for striking1 to keep up a succession of young trees4 ,by the first or second week in ,december the earliest roses of the season are in bloom on the new wood1 which has made its way from the old stock in this short period4 ,great care is taken in gathering the roses to preserve every bud for a succession4 ,a gardener in ,india is distressed when the ,beeby ,sahibs#b 7,english ladies7 pluck roses1 aware that buds and all are sacrificed at once4 ,i shall here give a brief account of the several purposes to which the rose is applied4 ,rose-water is distilled in most ,mussulmaun families as a medicine and an indispensable luxury4 ,for medicine1 it is administered in all cases of indigestion and pains of the stomach or bowels1--the older the rose-water the more effectual the remedy4 ,i have been accustomed to see very old rose-water administered in doses of a wine-glass full1 repeated frequently1 in cases of cholera morbus and generally with good effect1 when the patient has applied the remedy in time and due care has been observed in preventing the afflicted person from taking any other liquid until the worst symptoms have subsided4 ,this method of treatment may not accord with the views of professional men generally2 however1 ,i only assert what ,i have repeatedly seen1 that it has been administered to many members of my husband's family with the best possible effect4 ,on one occasion1 after eating a hearty dinner1 ,meer ,hadjee ,shaah was attacked with cholera2 rose-water was administered1 with a small portion of the stone called zahur morah4 ,in his agony1 he complained of great thirst1 when rose-water was again handed to him1 and continued at intervals of half-an-hour during the day and part of the night4 ,in the morning1 the pain and symptoms had greatly subsided2 he was1 notwithstanding1 restrained from taking any liquid or food for more than forty-eight hours1 except occasionally a little rose-water2 and when his ,native doctors permitted him to receive nourishment1 he was kept on very limited portions of arrow-root for several days together4 ,at the end of about eight days 7the fever having been entirely removed7 chicken-broth was allowed1 and at first without bread2 solids1 indeed1 were only permitted when all fears of a relapse had ceased1 and even then but partially for some time1 fearing the consequences to the tender state of the bowels4 ,such persons as are abstemious and regard the quality of their daily food are most likely to recover from the attack of this awful scourge4 ,very young children are rarely amongst the sufferers by cholera2 the adults of all classes are most subject to it in ,india2 indeed1 ,i do not find the aged or the youthful1 either male or female1 preponderate in the number attacked2 but those who live luxuriously suffer most4 ,amongst the ,natives1 it is difficult to prevail on them to forego their usual meals1 particularly amongst the lower orders3 if they feel rather inconvenienced by heartburns or other indications of a disordered stomach1 they cannot resist eating again and again at the appointed hours1 after which strong symptoms of cholera usually commence4 ,i never heard of one case occurring after a good night's rest1 but invariably after eating1 either in the morning or the evening4 ,my remarks have drawn me from my subject1 by explaining the supposed medicinal benefits of rose-water1 which as a luxury is highly valued in ,india4 ,it is frequently used by the ,natives in preparing their sweet dishes1 is added to their sherbet1 sprinkled over favoured guests1 used to cleanse the mouth-piece of the hookha1 and to cool the face and hands in very hot weather4 ,although they abstain from the use of rose-water1 externally and internally1 when suffering from a cold1--they fancy smelling a rose will produce a cold1 and ,i have often observed in ,india1 that smelling a fresh rose induces sneezing1#c--yet1 at all other times1 this article is in general use in respectable ,mussulmaun families4 ,dried rose-leaves and cassia added to infusions of senna1 is a family medicine in general request4 ,the fresh rose-leaves are converted by a very simple process into a conserve1 which is also used as a medicine2 it is likewise an essential article1 with other ingredients1 in the preparation of tobacco for their luxurious hookha4 ,a syrup is extracted from the fresh rose1 suited admirably to the climate of ,india as an aperient medicine1 pleasant to the taste and mild in its effects4 ,a table-spoon full is considered a sufficient dose for adults4 ,the seed of the rose is a powerful astringent1 and often brought into use in cases of extreme weakness of the bowels4 ,the green leaves are frequently applied pounded as a cold poultice to inflamed places with much the same effect as is produced in ,england from golard-water4#d ,the oil or otta of roses is collected from the rose-water when first distilled4 ,persons intending to procure the otta1 have the rose-water poured into dishes while warm from the still3 this remains undisturbed twenty-four hours1 when the oily substance is discovered on the surface as cream on milk2 this is carefully taken off1 bottled1 the mouth closed with wax1 and then exposed to the burning rays of the sun for several days4 ,the rose-water is kept in thin white glass bottles1 and placed in baskets for a fortnight1 either on the roofs of houses or on a grass-plot2 or wherever the sun by day and the dew by night may be calculated on1 which act on the rose-water and induce that fragrant smell so peculiar to that of ,india4 ,i have elsewhere remarked that the ,native medical practice is strictly herbal2 minerals are strongly objected to as pernicious in after consequences1 although they may prove effectual in removing present inconvenience4 ,quicksilver#e is sometimes resorted to by individuals1 but without the sanction of their medical practitioners4 ,they have no notion of the anatomy of the human body1 beyond a few ideas suggested in the old ,grecian school of medicine1 in favour of which they are strongly prejudiced4 ,they1 however1 are said to perform extraordinary cures by simple treatment1 many cases of severe fever occurred under my own observation1 which were removed1 ,i really believe1 by strict attention to diet1 or rather starving the enemy from its strong hold1 than by any of the medicines administered to the patients4 ,if any one is attacked by fever1 his medical adviser inquires the day and the hour it commenced1 by which he is guided in prescribing for the patient4 ,on the borehaun#f 7critical days7 as the third1 fifth1 and seventh1 after the fever commences1 nothing could induce the medical doctor to let blood or administer active medicines2 there only remains then for the patient to be debarred any kind of food or nourishment1 and that duly observed1 the fever is often thrown off without a single dose of medicine4 ,by three or four days of most strict abstinence1 and such simple nourishment as the thinnest gruel or barley water1--the latter made from the common field barley1 very sparingly allowed1 the patient is rendered convalescent4 ,the ,natives of ,india profess to have found an antidote to1 and cure for1 hydrophobia in the reetah#g berry1 described as a saponaceous nut4 ,i have never seen a case of hydrophobia1 but it is by no means uncommon1 ,i understand4 ,they always advise that the person bitten by a rabid animal1 should have the limb promptly tied up with a bandage above and below the bite2 the wound1 as speedily as possible1 to be seared with a red-hot iron1 and a few doses of the reetah berry with a portion of soap administered4 ,the berry is well known for its good property in cleansing and softening the hair1 for which purpose it is generally found in the bathing-rooms both of the ,european and ,native ladies4 ,the ,native remedy for snake bites1 is called neellah tootee#h 7blue vitrol73 if from eight to twelve grains be administered in ghee or butter immediately after the bite is received1 the happiest results will follow4 ,a person in our family was bitten by a snake1 but neglected to apply for the remedy for more than half an hour after the accident1 when his own expressions were1 that 'he suffered great uneasiness in his body1 and his faculties seemed darkened2' half a masha1 about eight grains of blue stone1 was now given in ghee4 ,in a few hours he was apparently quite well again1 and for several days he found no other inconvenience than a slight numbness in the hand which had been bitten by the snake4 ,this person had occasion soon after to leave home1 and had exerted himself unusually by walking1 when he found the same symptoms of uneasiness return2 he hurried to a house where he was known1 and requested to be supplied with a certain quantity of blue stone without delay4 ,he had sense enough remaining to explain for what purpose he required it1 when the person applied to objected to furnish him with the poisonous article4 ,the remedy1 however1 was ultimately procured1 taken1 and in a few hours he was recovered sufficiently to return home4 ,he never found the symptoms return again to my recollection4 ,the chitcherah#i 7inverted thorn71 is a shrub common to ,india1 which bears small grains not unlike rice2 these seeds are poisonous in their natural state1 but when properly prepared with a portion of urzeez#aj--7tin71 it becomes a useful medicine2 and in particular cases of scrofula1 which have resisted all other remedies offered by the medical practitioners1 the ,natives tell me this has proved an effectual remedy2 and my informant1 a ,native doctor1 assures me that three doses1 of three grains each1 is all he finds necessary to give his patient in scrofula cases4 ,the chitcherah in its green state is resorted to as a remedy for the sting of scorpions3 when applied to the wound1 which is often much inflamed and very painful1 the cure is prompt4 ,the scorpion runs from this shrub when held to it1 as if it were frightened3 many people declare scorpions are never met with in the grounds where the chitcherah grows4 ,the neam-tree#aa is cultivated near the houses of ,natives generally1 in the ,upper ,provinces1 because1 as they affirm1 it is very conducive to health1 to breathe the air through the neam-trees4 ,this tree is not very quick of growth1 but reaches a good size4 ,when it has attained its full height1 the branches spread out as luxuriantly as the oak and supplies an agreeable shelter from the sun4 ,the bark is rough2 the leaves long1 narrow1 curved1 pointed1 and with saw teeth edges2 both the wood and leaves partake of the same disagreeable bitter flavour4 ,the green leaves are used medicinally as a remedy for biles2 after being pounded they are mixed with water and taken as a draught2 they are also esteemed efficacious as poultices and fomentations for tumours1 c4 ,the young twigs are preferred by all classes of the ,natives for tooth-brushes4 ,the hurrundh1#ab or castor-tree1 is cultivated by farmers in their corn-fields throughout ,hindoostaun4 ,this tree seldom exceeds in its growth the height of an ,english shrub4 ,the bark is smooth2 the leaf1 in shape1 resembles the sycamore1 but of a darker green4 ,the pods containing the seed grow in clusters like grapes1 but of a very different appearance1 the surface of each pod being rough1 thorny1 and of a dingy red cast when ripe4 ,the seed produces the oil1 which is in common use as a powerful medicine1 for men and animals4 ,in remote stations1 where any difficulty exists in procuring cocoa-nut oil1 the castor oil is often rendered useful for burning in lamps2 the light1 however1 produced by it is very inferior to the oil of cocoa-nut4 ,the green leaves are considered cooling to wounds or inflamed places1 and therefore used with ointment after the blister-plaster is removed4 ,as ,i have seen this tree growing in corn-fields1 ,i may here remark that the farmer's motives for cultivating it originate in the idea that his crops are benefited by a near vicinity to the hurrundh4 ,it is also very common to observe a good row of the plant called ulsee#ac7linseed71 bordering a plantation of wheat or barley3 they fancy this herb preserves the blade healthy1 and the corn from blight4 ,the umultass#ad 7cassia7 is a large and handsome forest tree1 producing that most useful drug in long dark pods1 several inches long1 which hang from the branches in all directions1 giving a most extraordinary appearance to the tree4 ,the seed is small and mixed with the pulp1 which dissolves in water1 and is in general use with the ,natives as a powerful and active medicine in bilious cases4 ,i am not1 however1 aware that the seed possesses any medicinal property3 it certainly is not appropriated to such cases in ,hindoostaun4 ,myrtle-trees1#ae under many different names1 and of several kinds1 are met with in ,india1 of an immense size compared with those grown in ,europe4 ,they are cultivated for their known properties1 rather than as mere ornaments to the garden4 ,the leaves1 boiled in water1 are said to be of service to the hair2 the root and branches are considered medicinal4 ,the pomegranate-tree#af may be ranked amongst the choicest beauties of ,asiatic horticulture2 and when its benefits are understood1 no one wonders that a tree or two is to be seen in almost every garden and compound of the ,mussulmaun population in ,india4 ,the finest fruit of this sort is brought1 however1 from ,persia and ,cabul1 at a great expense2 and from the general estimation in which it is held1 the merchants annually import the fruit in large quantities4 ,there are two sorts1 the sweet and the acid pomegranate1 each possessing medicinal properties peculiar to itself4 ,sherbet is made from the juice1 which is pressed out1 and boiled up with sugar or honey to a syrup2 thus prepared it keeps good for any length of time1 and very few families omit making their yearly supply1 as it constitutes a great luxury in health1 and a real benefit in particular disorders4 ,the ,natives make many varieties of sherbet from the juices of their fruits1 as the pine-apple1 falsah1#ag mango1 or any other of the same succulent nature1 each having properties to recommend it beyond the mere pleasantness of its flavour4 ,an admirer of ,nature must be struck with the singular beauty of the pomegranate-tree1 so commonly cultivated in ,india4 ,the leaves are of a rich dark green1 very glossy1 and adorned at the same time with every variety of bud1 bloom1 and fruit1 in the several stages of vegetation1 from the first bud to the ripe fruit in rich luxuriance1 and this in succession nearly throughout the year4 ,the bright scarlet colour of the buds and blossoms seldom vary in their shades2 but contrasted with the glossy dark green foliage1 the effect excites wonder and admiration4 ,there is a medicinal benefit to be derived from every part of this tree from its root upwards1 each part possessing a distinct property1 which is employed according to the ,native knowledge and practice of medicine4 ,even the falling blossoms are carefully collected1 and when made into a conserve1 are administered successfully in cases of blood-spitting4 ,the tamarind-tree may often be discovered sheltering the tomb of revered or sainted characters2 but ,i am not aware of any particular veneration entertained towards this tree by the general population of ,india1 beyond the benefit derived from the medicinal properties of the fruit and the leaves4#ah ,the ripe fruit1 soaked in salt and water1 to extract the juices1 is strained1 and administered as a useful aperient2 and from its quality in cleansing the blood1 many families prefer this fruit in their curries to other acids4 ,from the tamarind-tree1 preserves are made for the affluent1 and chatnee for the poor1 to season their coarse barley unleavened cakes1 which form their daily meal1 and with which they seem thoroughly contented4 ,from what cause ,i know not1 but it is generally understood that vegetation does not thrive in the vicinity of the tamarind-tree4 ,indeed1 ,i have frequently heard the ,natives account for the tamarind being so often planted apart from other trees1 because they fancy vegetation is always retarded in their vicinity4 ,the jahmun-tree#ai is also held in general estimation for the benefit of the fruit1 which1 when ripe1 is eaten with salt1 and esteemed a great luxury1 and in every respect preferable to olives4 ,the fruit1 in its raw state1 is a powerful astringent1 and possesses many properties not generally known out of ,native society1 which may excuse my mentioning them here4 ,the fruit1 which is about the size and colour of the damson-plum1 when ripe is very juicy1 and makes an excellent wine1 not inferior in quality to port4 ,the ,natives1 however1 are not permitted by their law to drink wine1 and therefore this property in the fruit is of no benefit to them2 but they encourage the practice of extracting the juice of jahmun for vinegar1 which is believed to be the most powerful of all vegetable acids4 ,the ,native medical practitioners declare1 that if by accident a hair has been introduced with food into the stomach1 it can never digest of itself1 and will produce both pain and nausea to the individual4 ,on such occasions they administer jahmun vinegar1 which has the property of dissolving any kind of hair1 and the only thing they are aware of that will4 ,sherbet is made of this vinegar1 and is often taken in water either immediately after dinner1 or when digestion is tardy4 ,the skin of the jahmun produces a permanent dye of a bright lilac colour1 and with the addition of urzeez 7tin71 a rich violet4 ,the effect on wool ,i have never tried1 but on silks and muslins the most beautiful shades have been produced by the simplest process possible1 and so permanent1 that the colour resisted every attempt to remove it by washing1 c4#bj ,the mango-tree stands pre-eminently high in the estimation of the ,natives1 and this is not to be wondered at when the various benefits derived from it are brought under consideration4 ,it is magnificent in its growth1 and splendid in its foliage1 and where a plantation of mango-trees1 called 'a tope'1 is met with1 that spot is preferred by travellers on which to pitch their tent4 ,the season of blooming is about ,february and ,march2 the aromatic scent from the flowers is delightful1 and the beautiful clustering of the blossoms is not very unlike the horse-chestnut in appearance and size1 but branching horizontally4 ,the young mangoes are gathered for preserves and pickles before the stone is formed2 the full-grown unripe fruit is peeled1 split1 and dried1 for seasoning curries1 c4 ,the ripe fruit spoken of in a former ,letter requires no further commendation1 neither will it admit of comparison with any ,european fruits4 ,the kernels1 when ripe1 are often dried and ground into flour for bread in seasons of scarcity4 ,the wood is useful as timber for doors1 rafters1 c41 and the branches and leaves for fuel2 in short1 there is no part of the whole tree but is made useful in some way to man4 ,the sherrefah#ba 7custard-apple7 is produced on a very graceful tree1 not1 however1 of any great size2 the blossom nearly resembles that of the orange in colour and shape2 the fruit ripens in the hottest months1 and is similar in flavour to well-made custards4 ,the skin is of a dusky pea-green rough surface1 in regular compartments2 each division or part containing a glossy black seed covered with the custard4 ,this seed is of some utility amongst the lower order of ,natives who have occasion to rid themselves of vermin at the expense of little labour2 the seed is pounded fine and when mixed in the hair destroys the living plague almost instantly4 ,the same article is often used with a hair-pencil to remove a cataract of the eye 7they have no idea of surgical operations on the eye74 ,there is one thing worthy of remark in this tree and its fruit1 that flies are never known to settle on either2 ants of every description feed on the fruit without injury1 so that it cannot be imagined there is anything poisonous to insects1 generally1 in the quality of the fruit2 yet1 certain it is1 the sherrefah is equally obnoxious to flies as the seed is destructive to vermin4 ,the leaves and tender twigs are considered detrimental to health1 if not actually poisonous to cattle4 ,the guaver1#bc white and red1 are produced in the ,upper ,provinces2 but the fruit is seldom so fine as in the ,bengal district4 ,the strong aromatic smell and flavour of this fruit is not agreeable to all tastes2 in size and shape it resembles the quince4 ,the ,damascus fig ripens well1 and the fruit is superior to any ,i have met with in other countries4 ,the indigenous fig-tree of ,hindoostaun is one of the objects of ,hindoo veneration4 ,it has always been described to me by those ,natives1 as the sacred burbut1#bd--why8 they could not explain4 ,the fruit is very inferior4 ,the peach is cultivated in many varieties1 and every new introduction repays the careful gardener's skill by a rich and beautiful produce4 ,they have a flat peach1#bd with a small round kernel 7a native of ,china71 the flavour of which is delicious1 and the tree prolific4 ,i may here remark1 that all those trees we are accustomed in ,europe to designate wall-fruit1 are in ,india pruned for standards4 ,the only fruit allowed to trail on frames is the vine1 of which they have many choice varieties2 one in particular1 of late introduction from ,persia1 has the remarkable peculiarity of being seedless1 called ',ba daanah'#be 7without seeds72 the fruit is purple1 round1 and sweet as honey4 ,peach1 nectarine1 and apricot trees1 are cut down early in ,february1 much in the same way as willows are docked in ,england3 the new wood grows rapidly1 and the fruit is ready for the table in the month of ,june4 ,a tree neglected to be pruned in this way annually1 would the first year yield but little1 and that indifferent fruit1 the tree become unhealthy1 and1 in most cases1 never again restored to its former vigour4 ,apple-trees are found chiefly in the gardens of ,europeans2 they are not perhaps as yet understood by ,native gardeners1 or it may be the climate is not favourable to them2 certain it is1 that the apples produced in ,hindoostaun are not to be compared with those of other countries4 ,singular as it may seem1 yet ,i have never met with more than one species of apple in my visits to the gardens of ,india4 ,i have often fancied a fresh importation of ,english apple-trees would be worth the trouble of the transfer4#bf ,the apple-trees grow tall and slender1 the blossoms break out on the top of each branch in a cluster2 the fruit1 when ripe1 is about the size of small crabs1 and shaped like golden-pippins1 without any acidity1 but the sweetness rather resembles turnips than the well-flavoured apple4 ,in the bazaars are to be met with what is called apple-preserve1 which1 however1 is often a deception1--turnips substituted for apples4 ,mulberries are indigenous1 and of several varieties4 ,the ,native gardeners1 however1 take so little pains to assist or improve the operations of ,nature1 that the mulberry here is seldom so fine as in other countries4 ,the common sort is produced on an immense tree with small leaves2 the berry is long1 and when ripe1 of a yellow-green1 very much resembling caterpillars in colour and form4 ,plum-trees would thrive in ,hindoostaun if introduced and cultivated1#bg since the few1 chiefly the bullace-plum1 ,i have seen1 produce tolerably good fruit4 ,cherries1 ,i have never observed2 they are known1 however1 by the name of 'glass'#bh to the travelling ,natives1 who describe them as common to ,cashmire1 ,cabul1 and ,persia4 ,gooseberries and currants are not known in ,india1 but they have many good substitutes in the falsah1 ,american sorrel1 puppayah1#bi and a great variety of ,chinese fruits--all of which make excellent tarts1 preserves1 and jellies4 ,strawberries and raspberries repay their cultivation in the ,upper ,provinces3 they thrive well with proper care and attention4 ,the melon ,i have described elsewhere as an indigenous fruit greatly valued by the ,natives1 who cultivate the plant in the open fields without much trouble1 and with very little expense2 the varieties are countless1 and every year adds to the number amongst the curious1 who pride themselves on novelty in this article of general estimation4 ,the pine-apple requires very little pains to produce1 and little demand on art in bringing it to perfection4 ,the ,bengal climate1 however1 suits it better than the dry soil of the ,upper ,provinces4 ,i have frequently heard a superstitious objection urged by the ,natives against this fruit being planted in their regular gardens2 they fancy prosperity is checked by its introduction1 or to use their own words1--',it is unfortunate to the proprietor of the garden4' ,there is a beautiful shrub1 called by the ,natives1 mahdhaar1 or arg1#cj--literally1 fire-plant1--met with in the ,upper ,provinces of ,india1 inhabiting every wild spot where the soil is sandy1 as generally as the thistle on neglected grounds in ,england4 ,the mahdhaar-plant seldom exceeds four feet in height1 the branches spread out widely1 the leaves are thick1 round1 and broad2 the blossom resembles our dark auricula4 ,when the seed is ripe1 the pod presents a real treat to the lover of ,nature4 ,the mahdhaar pod may be designated a vegetable bag of pure white silk1 about the size of large walnuts4 ,the skin or bag being removed1 flat seeds are discovered in layers over each other1 resembling scales of fish2 to each seed is affixed very fine white silk1 about two inches long2 this silk is defended from the air by the seed2 the texture greatly resembles the silky hair of the ,cashmire goat4 ,i once had the mahdhaar silk collected1 spun1 and wove1 merely as an experiment1 which answered my full expectation3 the article thus produced might readily be mistaken for the shawl stuff of ,cashmire4#ca ,the stalks of mahdhaar1 when broken1 pour out a milky juice at all seasons of the year1 which falling on the skin produces blisters4 ,the ,natives bring this juice into use both for medicine and alchymy in a variety of ways4 ,the mahdhaar1 as a remedy for asthma1 is in great repute with the ,natives2 it is prepared in the following way3--,the plants are collected1 root1 stalks1 and leaves1 and well dried by exposure to the sun2 they are then burnt on iron plates1 and the ashes thrown into a pan of water1 where they remain for some days1 until the water has imbibed the saline particles2 it is then boiled in an iron vessel1 until the moisture is entirely absorbed1 and the salt only left at the bottom4 ,the salt is administered in half-grain doses at the first1 and increasing the quantity when the patient has become accustomed to its influence3 it would be dangerous to add to the quantity suddenly4#cb ,another efficient remedy1 both for asthma and obstinate continuance of a cough1 is found in the salt extracted from tobacco-leaves1 by a similar process1 which is administered with the like precaution1 and in the same quantities4 ,the sirrakee and sainturh#cc are two specimens of one genus of jungle-grass1 the roots of which are called secundah1#cd or khus-khus1#ce and are collected on account of their aromatic smell1 to form thatch tatties1 or screens for the doors and windows2 which being kept constantly watered1 the strong wind rushing through the wet khus-khus is rendered agreeably cool1 and produces a real luxury at the season of the hot winds1 when every puff resembles a furnace-heat to those exposed to it by out-of-door occupation4 ,this grass presents so many proofs of the beneficent care of ,divine ,providence to the creatures of ,his hand1 that the heart must be ungratefully cold which neglects praise and thanksgiving to the ,creator1 whose power and mercy bestows so great a benefit4 ,the same might be justly urged against our insensibility1 if the meanest herb or weed could speak to our hearts1 each possessing1 as it surely does1 in its nature a beneficial property peculiar to itself4 ,but here the blessing is brought home to every considerate mind1 since a substitute for this article does not appear to exist in ,india4 ,i have seen the sainturh stalks1 on which the bloom gracefully moves as feathers1 sixteen feet high4 ,the sirrakee has a more delicate blossom1 finer stalk1 and seldom1 ,i believe1 exceeds ten feet2 the stalk resembles a reed1 full of pith1 without a single joint from the shoot upwards2 the colour is that of clean wheat straw1 but even more glossy4 ,the blossom is of a silky nature possessing every variety of shade1 from pure white to the rainbow's tints1 as viewed in the distance at sunrise2 and when plucked the separated blossoms have many varieties of hue from brown and yellow1 to purple4 ,the head or blossom is too light to weigh down the firm but flexible stalk2 but as the wind presses against each patch of grass1 it is moved in a mass1 and returns to its erect position with a dignity and grace not to be described4 ,i have watched for the approaching season of the blooming sirrakee with an anxiety almost childish2 my attention never tired with observing the progressive advances from the first show of blossom1 to the period of its arriving at full perfection2 at which time1 the rude sickle of the industrious labourer levels the majestic grass to the earth for domestic purposes4 ,the benefits it then produces would take me very long to describe4 ,the sirrakee and sainturh are stripped from the outward sheltering blades1 and wove together at the ends2 in this way they are used for bordering tatties1 or thatched roofs2 sometimes they are formed into screens for doors1 others line their mud-huts with them4 ,they are found useful in constructing accommodations after the manner of bulk-heads on boats for the river voyagers1 and make a good covering for loaded waggons4 ,for most of these purposes the article is well suited1 as it resists moisture and swells as the wet falls on it1 so that the heaviest rain may descend on a frame of sirrakee without one drop penetrating1 if it be properly placed in a slanting position4 ,i cannot afford space to enumerate here the variety of purposes which this production of ,nature is both adapted for and appropriated to2 every part of the grass being carefully stored by the thrifty husbandman1 even to the tops of the reed1 which1 when the blossom is rubbed off1 is rendered serviceable1 and proves an excellent substitute for that useful invention1 a birch-broom4 ,the coarse parent grass1 which shelters the sirrakee1 is the only article yet found to answer the purposes for thatching the bungalows of the rich1 the huts of the poor1 the sheds for cattle1 and roofs for boats4 ,the religious devotee sets up a chupha-hut1#cf without expense1--7all the house he requires17--on any waste spot of land most convenient to himself1 away from the busy haunts of the tumultuous world1 since bamboo and grass are the common property of all who choose to take the trouble of gathering it from the wilderness4 ,and here neither rent or taxes are levied on the inhabitant1 who thus appropriates to himself a home from the bounteous provision prepared by ,divine goodness for the children of ,nature4 ,this grass is spontaneous in its growth1 neither receiving or requiring aid from human cultivation4 ,it is found in every waste throughout ,hindoostaun1 and is the prominent feature of the jungle1 into which the wild animals usually resort for shelter from the heat of the day1 or make their covert when pursued by man1 their natural enemy4 ,the beneficence of ,heaven has also exacted but little labour from the husbandman of ,india in procuring his daily provision4 ,indeed the actual wants of the lower order of ,natives are few1 compared with those of the same class in ,england2 exertion has not1 therefore1 been called forth by necessity in a climate which induces habits of indulgence1 ease1 and quiet2 where1 however it may have surprised me at first1 that ,i found not one single ,native disposed to delight in the neat ordering of a flower-garden1 ,i have since ascertained it is from their unwillingness to labour without a stronger motive than the mere gratification of taste4#cg ,hence the uncultivated ground surrounding the cottages in ,india1 which must naturally strike the mind of strangers with mingled feelings of pity and regret1 when comparing the cottages of the ,english peasantry with those of the same classes of people in ,hindoostaun4 ,the bamboo presents to the admirer of ,nature no common specimen of her beautiful productions2 and to the contemplating mind a wide field for wonder1 praise1 and gratitude4 ,the graceful movements of a whole forest of these slender trees surpass all description2 they must be witnessed in their uncultivated ground1 as ,i have seen them1 to be thoroughly understood or appreciated1 for ,i do not recollect wood scenery in any other place that could convey the idea of a forest of bamboo4 ,the bamboos are seen in clusters1 striking from the parent root by suckers1 perhaps from fifty to a hundred in a patch1 of all sizes2 the tallest in many instances exceed sixty feet1 with slender branches1 and leaves in pairs1 which are long1 narrow1 and pointed4 ,the body of each bamboo is hollow and jointed1 in a similar way to wheat stalks1 with bands or knots1 by which wonderful contrivance both are rendered strong and flexible1 suited to the several designs of creative ,wisdom4 ,the bamboo imperceptibly tapers from the earth upwards4 ,it is the variety of sizes in each cluster1 however1 which gives grace and beauty to the whole as they move with every breath of air1 or are swayed by the strong wind4 ,where space allows the experiment1 the tallest bamboo may be brought down to a level with the earth1 without snapping asunder4 ,in the strong tempest the supple bamboo may be seen to bow submissively1--as the self-subdued and pliant mind in affliction1--and again rear its head uninjured by the storm1 as the righteous man 'preserved by faith' revives after each trial1 or temptation4 ,the wood of the bamboo is hard1 yet light1 and possesses a fine grain1 though fibrous4 ,the outward surface is smooth and highly polished by ,nature1 and the knot very difficult to penetrate by any other means than a saw4 ,the twigs or branches are covered with sharp thorns1 in all probability a natural provision to defend the young trees from herbaceous animals4 ,i have heard of the bamboo blossoming when arrived at full age2 this ,i have1 however1 never seen1 and cannot therefore presume to describe4#ch ,in the hollow divisions of the bamboo is found1 in small quantities1 a pure white tasteless substance1 called tawurshear1#ci which as a medicine is in great request with the ,native doctors1 who administer it as a sovereign remedy for lowness of spirits1 and every disease of the heart1 such as palpitations1 c4 ,the tawurshear when used medicinally is pounded fine1 and mixed up with gold and silver leaf1 preserved quinces and apples1 and the syrup of pomegranates1 which is simmered over a slow fire until it becomes of the consistence of jam4 ,it is taken before meals by the patient4 ,the bamboo is rendered serviceable to man in a countless variety of ways1 both for use and ornament4 ,the chuphas 7thatched-roofs7 of huts1 cottages1 or bungalows1 are all constructed on frames of bamboo1 to which each layer of grass is firmly fixed by laths formed of the same wood4 ,the only doors in poor people's habitations are contrived from the same materials as the roof3 viz41 grass on bamboo frames1 just sufficient to secure privacy and defend the inmates from cold air1 or the nightly incursions of wolves and jackals4 ,for the warm weather1 screens are invented of split bamboos1 either fine or coarse1 as circumstances permit1 to answer the purpose of doors1 both for the rich and poor1 whenever the house is so situated that these intruders may be anticipated at night4 ,the bamboo is made useful also in the kitchen as bellows by the aid of the cook's breath2 in the stable1 to administer medicine to horses2 and to the poor traveller1 as a deposit for his oil1 either for cooking or his lamp4 ,to the boatman as sculls1 masts1 yards1 and poles2 besides affording him a covering to his boat1 which could not be constructed with any other wood equally answering the same varied purpose of durability and lightness4 ,the carriers 7generally of the bearer caste71 by the help of a split bamboo over the shoulder1 convey heavy loads suspended by cords at each end1 from one part of ,india to the other1 many hundred miles distant4 ,no other wood could answer this purpose so well2 the bamboo being remarkably light and of a very pliant nature lessens the fatigue to the bearer1 whilst almost any wood sufficiently strong to bear the packages would fret the man's shoulder and add burden to burden4 ,the bearers do not like to carry more than twelve seer 7twenty-four pounds7 slung by ropes at each end of their bamboo for any great distance2 but1 ,i fear1 they are not always allowed the privilege of thinking for themselves in these matters4 ,when a hackery#dj 7sort of waggon7 is about to be loaded with of corn or goods1 a railing is formed by means of bamboos to admit the luggage2 thus rendering the waggon itself much lighter than if built of solid wood1 an object of some moment1 when considering the smallness of the cattle used for draught1 oxen of a small breed being in general use for waggons1 carts1 ploughs1 c4 ,i have never seen horses harnessed to any vehicle in ,india1 except to such gentlemen's carriages as are built on the ,english principle4 ,the ,native carriages of ladies and travellers are indebted to the bamboo for all the wood used in the construction of the body1 which is merely a frame covered with cloth1 shaped in several different ways1--some square1 others double cones1 c4 ,baskets of every shape and size1 coarse or fine1 are made of the split bamboo2 covers for dinner trays1 on which the food is sent from the kitchen to the hall2 cheese-presses1 punkahs1 and screens1 ingeniously contrived in great varieties2 netting-needles and pins1 latches and bolts for doors2 skewers and spits2 umbrella sticks1 and walking canes2 toys in countless ways1 and frames for needle-work4 ,a long line of etceteras might here be added as to the number of good purposes to which the bamboo is adapted and appropriated in ,native economy2 ,i must not omit that even the writing-paper on which ,i first practised the ,persian character was manufactured from the bamboo1 which is esteemed more durable1 but not so smooth as their paper made from cotton4 ,the young shoots of bamboo are both pickled and preserved by the ,natives1 and esteemed a great luxury when produced at meals with savoury pillaus1 c4 ,i am told1 a whole forest of bamboo has sometimes been consumed by fire1 ignited by their own friction in a heavy storm1 and the blaze fanned by the opposing wind2 the devouring element1 under such circumstances1 could be stayed only when there ceased to be a tree to feed the flame4 #a ,the ,indian rose-water is made principally from ,rosa damascena about ,ghazipur in the ,united ,provinces of ,agra and ,oudh4 ,it has no medicinal value1 but is used as a vehicle for other mixtures 7,watt1 ,economic ,dictionary1 ,,vi1 part i4 #efj ff474 #b ,bibi ,sahiba4 ',on the principle of the degradation of titles which is general1 this word in application to ,european ladies has been superseded by the hybrid ,mem ,sahib or ,madam ,sahib1 though it is often applied to ,european maid-servants or other ,englishwomen of that rank of life' 7,yule1 ,hobson-,jobson#b1 #gh74 #c ,it is one of the flowers which produce pollen catarrh4 ,pope's suggestion that a man with a hypersensitive nervous system might 'die of a rose in aromatic pain'1 is not an impossible contingency4 #d ,goulard water1 named after ,thomas ,goulard1 a ,french surgeon3 a solution of sub-acetate of lead1 used as a lotion in cases of inflammation 7,new ,english ,dictionary1 s4v474 #e ,p4 #bce4 #f ,not in ,platts' ,hindustani ,dictionary3 probably barhan1 increasing4 #g ,ritha1 the berry of the soap-nut tree1 ,sapindus trifoliatus or mukorossi4 7,watt1 ,economic ,dict41 vol4 vi1 part ii1 #dfh47 #h ,nila tutiya1 copper sulphate3 used as an emetic in cases of poisoning1 but not now recognized as a remedy for snake-bite4 #i ,chichra1 ,achryanthes aspera 7,watt1 i4 #ha74 #aj ,arziz4 #aa ,nim1 ,melia ,azadirachta4 ,the belief that it is a prophylactic against fever and cholera is held even by some ,europeans 7,watt1 v4 #bag74 #ab ,arand1 ,ricinus communis4 #ac ,alsi1 ,linum usitatissimum4 #ad ,amaltas1 ,cassia fistula4 ,the pulp of the fruit and the root-bark form the most useful domestic medicine1 a simple purgative4 #ae ,myrtus communis4 #af ,punica ,granatum4 ,the best varieties of the fruit come from ,afghanistan and ,persia4 #ag ,phalsa1 falsa1 ,grewia asiatica4 #ah ,the shade of the tree is supposed to be unhealthy to men1 animals1 and plants1 as it is believed to be haunted by spirits1 and it is worshipped on a day known as ',tamarind ,eleventh'4 #ai ,see p4 #aid4 #bj ,watt1 however1 writes3 ',tin is a highly important metal in dyeing as practised in ,europe1 but in this respect is apparently unknown to the natives of ,india4' 7,watt1 ,economic ,dictionary1 vol4 vi1 part iv1 #fj47 #ba ,sharifa1 ,anona squamosa4 #bb ,guava4 #bc ,bargat1 the banyan-tree4 #bd ,pyrus persica4 #be ,be-danah4 #bf ,excellent apples are now grown on the lower ,himalayas4 #bg ,prunus communis grows in the lower ,himalayas and as far down as ,saharanpur1 but the fruit is inferior4 #bh ,the sweet or wild cherry1 ,prunus avium1 is called gilas in the ,hills4 #bi ,papaiya1 the papau tree1 ,carica papaya1 has the curious property of making meat tender1 if placed near it4 #cj ,madar1 ak4 ,the latter term is derived from ,sanskrit arka1 'the sun'1 on account of the fiery colour of its flowers4 #ca ,the plant yields a silk cotton from the seeds and a rich white bass fibre from the bark1 both likely to be of commercial value 7,watt1 ii4 #ch ff47 #cb ,used in equal proportions with black pepper1 the fresh blossoms are a useful and cheap remedy for asthma1 hysteria1 and epilepsy 7ibid4 ii4 #dd ff74 #cc ,sirki is the upper portion of the blossoming stem1 and sentha the lower portion of the reed grass ,saccharum ciliare 7ibid4 vi1 part ii1 #b47 #cd ,sarkanda is the ,panjab name for the grass ,saccharum arundinaceum1 but it is also applied to ,saccharum ciliare in last note 7ibid4 vi1 part ii1 #a f474 #ce ,khaskhas1 used for screens1 is the root of the grass ,andropogon muricatus 7ibid4 i1 #bde ff47 #cf ,chhappar4 #cg ,this is true of the higher class ,musalmans2 but there were splendid gardens in the palaces of the ,moghul ,emperors3 see ,c4,m4 ,villiers ,stuart1 ,the ,gardens of the ,great ,mughals1 #aiac4 #ch ,the subject of the flowering of the bamboo has been investigated by ,sir ,g4 ,watt1 who writes3 ',a bamboo may not flower before it has attained a certain age1 but its blossoming is not fixed so arbitrarily that it cannot be retarded or accelerated by climatic influences4 ,it is an undoubted fact that the flowering of the bamboo is decided by causes which bring about famine1 for the providential supply of food from this source has saved the lives of thousands of persons during several of the great famines of ,india4' ,hence the provision of the edible seeds by the extension of bamboo cultivation has been recommended as a means of mitigating distress 7,economic ,dictionary1 vol4 i1 #cgc ff41 #chf74 #ci ,tabashir1 bamboo manna1 is a siliceous substance found in the joints of the bamboo3 considered cooling1 toxic1 aphrodisiac and pectoral1 but as a medicinal agent it is inert 7ibid4 i4 #chd1 ,yule1 ,hobson-,jobson#b1 #hhg74 #dj ,a bullock carriage1 ,hindustani chhakra 7,yule1 ,hobson-,jobson#b1 #djg f474 ,,letter ,,xxii ,monkeys4--,hindoo opinions of their ,nature4--,instances of their sagacity4--,rooted animosity of the ,monkey tribe to the snake4--,cruelty to each other when maimed4--,the female remarkable for affection to its young4--,anecdotes descriptive of the belief of the ,natives in the ,monkey being endowed with reason4--,the ,monkeys and the ,alligator4--,the ,traveller and the ,monkeys4--,the ,hindoo and the ,monkey4 ,the ,natives of ,india1 more particularly the ,hindoos1 are accustomed to pay particular attention to the habits of the varied monkey race1 conceiving them to be connecting links in the order of ,nature between brutes and rational creatures2 or1 as some imagine and assert1 7without any other foundation than conjecture and fancy71 that they were originally a race of human beings1 who for their wicked deeds have been doomed to perpetuate their disgrace and punishment to the end of time in the form and manner we see them1 inhabiting forests1 and separated from their superior man4 ,i have had very few opportunities of acquainting myself with the general principles of the ,hindoo belief1 but ,i am told1 there are amongst them those who assert that one of their deities was transformed to a particular kind of monkey1 since designated ,hummoomaun1#a after the object of their adoration2 whence arises the marked veneration paid by ,hindoos of certain sects to this class of monkeys4 ,the ,natives firmly believe the whole monkey race to be gifted with reason to a certain extent1 never accounting for the sagacity and cunning they are known to possess by instinctive habits2 arguing from their own observations1 that the monkeys are peaceable neighbours1 or inveterate enemies to man1 in proportion as their good will is cultivated by kindness and hospitality1 or their propensity to revenge roused by an opposite line of conduct towards them4 ,the husbandman1 whose land is in the vicinity of a forest1 and the abode of monkeys1 secures safety to his crops1 by planting a patch of ground with that species of grain which these animals are known to prefer4 ,here they assemble1 as appetite calls1 and feast themselves upon their own allotment2 and1 as if they appreciated the hospitality of the landlord1 not a blade is broken1 or a seed destroyed in the fields of corn to the right and left of their plantation4 ,but woe to the farmer who neglects this provision2 his fields will not only be visited by the marauders1 but their vengeance will be displayed in the wasteful destruction of his cultivation4 ,this undoubtedly looks more like reason than instinct2 and if credit could be given to half the extraordinary tales that are told of them1 the monkeys of ,india might justly be entitled to a higher claim than that of instinct for their actions4 ,monkeys seem to be aware that snakes are their natural enemies4 ,they never advance in pursuit of1 yet they rarely run from a snake2 unless its size renders it too formidable an object for their strength and courage to attack with anything like a prospect of success in destroying it4 ,so great is the animosity of the monkey race to these reptiles1 that they attack them systematically1 after the following manner3-- ,when a snake is observed by a monkey1 he depends on his remarkable agility as a safeguard from the enemy4 ,at the most favourable opportunity he seizes the reptile just below the head with a firm grasp1 then springs to a tree1 if available1 or to any hard substance near at hand1 on which he rubs the snake's head with all his strength until life is extinct2 at intervals smelling the fresh blood as it oozes from the wounds of his victim4 ,when success has crowned his labour1 the monkey capers about his prostrate enemy1 as if in triumph at the victory he has won2 developing1 as the ,natives say1 in this1 a striking resemblance to man4 ,very few monkeys1 in their wild state1 ever recover from inflicted wounds2 the reason assigned by those who have studied their usual habits is1 that whenever a poor monkey has been wounded1 even in the most trifling way1 his associates visit him by turns1 when each visitor1 without a single exception1 is observed to scratch the wound smartly with their nails4 ,a wound left to itself might be expected to heal in a short time1 but thus irritated by a successive application of their sharp nails1 it inflames and increases4 ,mortification is early induced by the heated atmosphere1 and death rapidly follows4 ,the monkeys' motives for adding to their neighbour's anguish1 is accounted for by some speculators on the score of their aversion to the unnatural smell of blood2 or they are supposed to be actuated by a natural abhorrence to the appearance of the wound1 not by any means against the wounded2 since in their domestic habits1 they are considered to be peaceable and affectionate in their bearings towards each other4 ,the strong will exercise mastery over the weak where food is scarce1 but1 in a general way1 they are by no means quarrelsome or revengeful amongst themselves4 ,they are known to hold by each other in defending rights and privileges1 if the accounts given by credible ,natives be true1 who add that a whole colony of monkeys have been known to issue forth in a body to revenge an injury sustained by an individual of their tribe2 often firing a whole village of chupha-roofs1 where the aggressor is known to be a resident1 who in his anger may have maimed or chastised one of their colony4 ,the female monkey is remarkable for her attachment to her progeny1 which she suckles until it is able to procure food for its own sustenance4 ,when one of her young dies1 the mother is observed to keep it closely encircled in her arms1 moaning piteously with true maternal feelings of regret1 and never parting with it from her embrace until the dead body becomes an offensive mass3 and when at last she quits her hold1 she lays it on the ground before her1 at no great distance1 watching with intense anxiety the dead body before her1 which she can no longer fold in her embrace1 until the work of decomposing has altered the form of the creature that claimed her tender attachment4 ,what an example is here given to unnatural mothers who neglect or forsake their offspring6 ,i shall here insert a few anecdotes illustrative of the opinions of the ,natives on the subject of monkeys being possessed of reasoning faculties4 ,they shall be given exactly as ,i have received them1 not expecting my readers will give to them more credit than ,i am disposed to yield to most of these tales2 but as they are really believed to be true by the ,natives who relate them1 ,i feel bound to afford them a place in my work1 which is intended rather to describe men as they are1 than men as ,i wish to see them4 ,in the neighbourhood of ,muttra is an immense jungle or forest1 where monkeys abound in great numbers and variety4 ,near a village bordering this forest1 is a large natural lake which is said to abound with every sort of fish and alligators4 ,on the banks of this lake are many trees1 some of which branch out a great distance over the water4 ,on these trees monkeys of a large description1 called ,lungoor1#b gambol from spray to spray in happy amusement3 sometimes they crowd in numbers on one branch1 by which means their weight nearly brings the end of the bough to the surface of the water2 on which occasion it is by no means unusual for one or more of their number to be lessened4 ,whether the monkeys told their thoughts or not1 my informant did not say1 but the retailers of this story assert1 that the oldest monkey was aware that his missing brethren had been seized by an alligator from the branch of the tree1 whilst they were enjoying their amusement4 ,this old monkey1 it would seem1 resolved on revenging the injury done to his tribe1 and formed a plan for retaliating on the common enemy of his race4 ,the monkeys were observed by the villagers1 for many successive days1 actively occupied in collecting the fibrous bark of certain trees1 which they were converting into a thick rope4 ,the novelty of this employment surprised the peasants and induced them to watch daily for the result4 ,when the rope was completed1 from sixty to seventy of the strongest monkeys conveyed it to the tree3 having formed a noose at one end with the nicest care1 the other end was secured by them to the overhanging arm of the tree4 ,this ready1 they commenced their former gambols1 jumping about and crowding on the same branch which had been so fatal to many of their brethren4 ,the alligator1 unconscious of the stratagem thus prepared to secure him1 sprang from the water as the branch descended but instead of catching the monkey he expected1 he was himself caught in the noose2 and the monkeys moving away rather precipitately1 the alligator was drawn considerably above the surface of the water4 ,the more he struggled the firmer he was held by the noose2 and here was his skeleton to be seen many years after1 suspended from the tree over the water1 until time and the changes of season released the blanched bones from their exalted situation1 to consign them to their more natural element in the lake below4 ,on one occasion1 a ,hindoo traveller on his way to ,muttra1 from his place of residence1 drew down the resentment of the monkeys inhabiting the same forest1 by his inattention to their well-known habits4 ,the story is told as follows3-- ',the man was travelling with all his worldly wealth about his person3 viz41 fifty gold mohurs1 7each nearly equal to two pounds in value#c71 and a few rupees1 the savings of many a year's hard service1 which were secreted in the folds of his turban2 a good suit of clothes on his back2 a few gold ornaments on his neck and arms2 and a bundle of sundries and cooking vessels4 ',the ,hindoo was on foot1 without companions1 making his way towards the home of his forefathers1 where he hoped with his little treasury to be able to spend his remaining years in peace with his family and friends1 after many years' toil and absence from his home4 ,he stopped near to the lake in question1 after a long and fatiguing march1 to rest himself beneath the shade of the trees1 and cook his humble meal of bread and dhall4 ,i ought here1 perhaps1 to say1 that this class of ,natives always cook in the open air1 and1 if possible1 near a river1 or large body of water1 for the purpose of bathing before meals1 and having water for purifying their cooking utensils1 c4 ',the man having undressed himself1 and carefully piled his wardrobe beneath the tree he had selected for shelter1 went to the lake and bathed2 after which he prepared his bread1 and sat himself down to dine4 ,as soon as he was comfortably seated1 several large monkeys advanced and squatted themselves at a respectful distance from him1 doubtless expecting to share in the good things he was enjoying4 ,but1 no3 the traveller was either too hungry or inhospitable1 for he finished his meal1 without tendering the smallest portion to his uninvited visitors1 who kept their station watching every mouthful until he had finished4 ',the meal concluded1 the traveller gathered his cooking vessels together and went to the bank of the lake1 in order to wash them1 as is customary1 and to cleanse his mouth after eating2 his clothes and valuables were left securely under the tree as he imagined1--if he thought at all about them1--for he never dreamed of having offended the monkeys by eating all he had cooked1 without making them partakers4 ,he was no sooner gone1 however1 than the monkeys assembled round his valuables2 each took something from the collection2 the oldest among them having secured the purse of gold1 away they ran to the tree over the very spot where the man was engaged in polishing his brass vessels4 ,the ,hindoo had soon completed his business at the lake1 and unconscious of their movements1 he had returned to the tree1 where to his surprise and sorrow1 he discovered his loss4 ,nearly frantic1 the ,hindoo doubted not some sly thief had watched his motions and removed his treasures1 when he heard certain horrid yells from the monkeys which attracted his attention3 he returned hastily to the lake1 and on looking up to the tree1 he discovered his enemies in the monkeys4 ,they tantalized him for some time by holding up the several articles to his view1 and when the old monkey shook the bag of gold1 the poor man was in an agony2 they then threw the whole into the lake1 the coins1 one by one1 were cast into the deep water1 where not a shadow of hope could be entertained of their restoration1 as the lake was deep and known to be infested with alligators4 ',the man was almost driven mad by this unlooked-for calamity1 by which he was deprived of the many comforts his nursed treasure had so fairly promised him for the remainder of life4 ,he could devise no plan for recovering his lost valuables1 and resolved on hastening to the nearest village1 there to seek advice and assistance from his fellow-men2 where having related his unfortunate adventures1 and declaring he had done nothing to anger the creatures1 he was asked if he had dined1 and if so1 had he given them a share8 ,he said1 he had indeed cooked his dinner1 and observed the monkeys seated before him whilst he dined1 but he did not offer them any4 ',that1 that1 is your offence6 cried the villagers in a breath2 who would ever think of eating without sharing his meal with men or with animals8 ,you are punished for your greediness1 friend4--,be it so1 said the traveller2 ,i am severely used by the brutes1 and am now resolved on punishing them effectually in return for the ill they have done me4 ',he accordingly sold the gold ornaments from his arms and neck1 purchased a quantity of sugar1 ghee1 flour1 and arsenic1 returned to his old quarters1 prepared everything for cooking1 and1 in a short time1 had a large dish filled with rich-looking cakes1 to tempt his enemies to their own ruin4 ',the feast was prepared in the presence of the assembled multitude of monkeys4 ,the ,hindoo placed the dish before his guests1 saying1 ,there1 my lords6 your food is ready6 ,the old monkey advanced towards the dish1 took up a cake1 raised it to his nose1 and then returning it to the dish1 immediately ran off1 followed by the whole of his associates into the thick jungle4 ',the man began to despair1 and thought himself the most unlucky creature existing2 when1 at length1 he saw them returning with augmented numbers2 he watched them narrowly1 and observed each monkey had a green leaf in his paw1 in which he folded a cake and devoured the whole speedily4 ,the man expected of course to see them sicken immediately1 for the quantity of arsenic he had used was sufficient1 he imagined to have killed twenty times their number4 ,but1 no3 his stratagem entirely failed2 for the leaf they had provided themselves was an antidote to the poison put into their food4 ,the traveller thus sacrificed even that little which would have carried him on his journey1 had he been satisfied with his first loss2 but the ,hindoo cherished a revengeful disposition1 and thereby was obliged to beg his way to his family4' ,the next monkey story is equally marvellous1 the ,natives believe that it actually occurred2 ,i am disposed1 however1 to think all these stories were originally fables to impress a moral upon the ignorant4 ',near a small town in the province of ,oude there is a jungle of some extent1 inhabited by monkeys4 ,a certain man of the ,hindoo class1 residing in the town1 resolved upon enjoying himself one day with a bottle of arrack he had procured by stealth1 and since it is well known that spirits or fermented liquors are prohibited articles in the territories governed by ,mussulmaun rulers1 the man betook himself with his treat to the neighbouring jungle1 where in private he might drink the spirit he loved1 and escape the vigilance of the police4 ',arriving at a convenient spot1 the ,hindoo seated himself under a tree1 prepared his hookha1 drew from his wrapper the bottle of spirits1 and a small cup he had provided2 and if ever he knew what happiness was in his life1 this moment was surely his happiest4 ',he drank a cup of his liquor1 smoked his hookha with increased relish1 and thought of nothing but his present enjoyment4 ,presently he heard the sound of rustling in the trees1 and in a few minutes after1 a fine sturdy monkey1 of the ,lungoor tribe1 placed himself very near to him and his bottle4 ',the ,hindoo was of a lively temper1 and withal kindly disposed towards the living1 though not of his own species4 ,having a cake of dry bread in his waistband1 he broke off a piece and threw it to his visitor2 the monkey took the bread and sniffed at the cup4 ,perhaps you may like to taste as well as to smell1 thought the ,hindoo1 as he poured out the liquor into the cup1 and presented it to his guest4 ',the monkey raised the cup with both paws to his mouth1 sipped of its contents1 winked his eyes1 appeared well satisfied with the flavour1 and to the surprise of the ,hindoo1 finished the cup1 which was no sooner done1 than away he sprang up the tree again4 ',had ,i known you would run away so soon1 my guest1 ,i should have spared my arrack2 thought the ,hindoo4 ,but the monkey quickly returned to his old position1 threw down a gold mohur to his entertainer1 and sat grinning with apparent satisfaction4 ,the ,hindoo1 astonished at the sight of gold1 thought to repay his benefactor by another cup of spirits1 which he placed before the monkey1 who drank it off1 and again mounted the tree1 and shortly returned with a second gold mohur4 ',delighted with the profit his arrack produced1 the ,hindoo drank sparingly himself1 for each time the monkey took a cup1 a gold mohur was produced1 until the man counted eight of these valuable coins on his palm4 ,by this time1 however1 the monkey was completely overcome by the strength of his potations1 and lay apparently senseless before the ,hindoo1 who fancied now was his turn to mount the tree1 where he found1 on diligent search1 in a hollow place1 a small bag of gold mohurs1 with which he walked off1 leaving the monkey prostrate on the earth4 ',the ,hindoo determined on going some distance from his home1 in a different direction1 fearing his secret treasure might be the means of drawing him into difficulties amongst the people of his own town1 who had probably been robbed by the monkey at some previous period4 ',in the meanwhile the monkey is supposed to have recovered from his stupor1 and the next morning on discovering his loss1 he set up a horrid yell1 which brought together all his fellow-inhabitants of the jungle2 and some neighbouring villagers saw an immense number of monkeys of all sorts and sizes1 collected together in a body4 ,the story runs that this army of monkeys was headed by the one who had recovered from his drunken fit1 and that they marched away from the jungle in pursuit of the robber4 ',their first march was to the adjacent village1 where every house was visited in turn by the monkeys1 without success2 no one ever venturing to obstruct or drive away the intruders1 fearing their resentment4 ,after which they sallied out of the village to the main road1 minutely looking for footsteps1 as a clue1 on the sandy pathway2 and by this means discovering the track of the ,hindoo1 they pursued the road they had entered throughout the day and night4 ,early in the morning of the following day1 the monkeys advanced to the serai 7inn1 or halting place for travellers7 soon after the ,hindoo himself had quitted it1 who had actually sojourned there the previous night4 ',on the road1 when the horde of monkeys met any traveller1 he was detained by them until the chief of them had scrutinized his features1 and he was then liberated on finding he was not the person they were in pursuit of4 ,after having marched nearly forty miles from their home1 they entered one of the halting places for travellers1 where the ,hindoo was resting after his day's journey4 ',the monkey having recognized the robber1 immediately grasped him by the arm1 and others entering1 the frightened robber was searched1 the purse discovered in his wrapper1 which the chief monkey angrily seized1 and then counted over its contents1 piece by piece4 ,this done1 finding the number correct1 the monkey selected eight pieces1 and threw them towards the ,hindoo2 and distributing the remaining number of gold mohurs amongst the monkeys1 who placed each his coin in the hollow of his cheek1 the whole body retired from the serai to retrace their steps to the jungle4' #a ,hanuman1 the divine monkey of the ,ramayana epic1 who helped ,rama to recover his abducted wife1 ,sita4 #b ,langur1 ,semnopithecus entellus4 #c ,now worth a little more than a sovereign4 ,,letter ,,xxiii ,the ,soofies4--,opinion of the ,mussulmauns concerning ,solomon4--,the ,ood-ood4--,description of the ,soofies and their sect4--,regarded with great reverence4--,their protracted fasts4--,their opinion esteemed by the ,natives4--,instance of the truth of their predictions4--,the ,saalik and ,majoob ,soofies4--,the poets ,haafiz and ,saadie4--,character and attainments of ,saadie4--,his ',goolistaun'4--,anecdotes descriptive of the origin of that work4--,farther remarks on the character and history of ,saadie4--,interesting anecdotes illustrative of his virtues and the distinguishing characteristics of the ,soofies4 ,the life of ,king ,solomon1 with all his acts1 is the subject of many an author's pen1 both in the ,arabic and ,persian languages2 consequently the learned ,mussulmauns of ,hindoostaun are intimately acquainted with his virtues1 his talent1 and the favour with which he was visited by the great goodness of the ,almighty4 ,in the course of my sojourn amongst them1 ,i have heard many remarkable and some interesting anecdotes relating to ,solomon1 which the learned men assure me are drawn from sources of unquestionable authority4 ,they affirm that the wisdom of ,solomon not only enabled him to search into the most hidden thoughts of men1 and to hold converse with them in their respective languages1 but that the gift extended even to the whole brute creation2 by which means he could hold unlimited converse1 not only with the animate1 as birds1 beasts1 and fish1 but with inanimate objects1 as shrubs1 trees1 and1 indeed1 the whole tribe of vegetable nature2 and1 further1 that he was permitted to discern and control aerial spirits1 as demons1 genii1 c4 ,the pretty bird1 known in ,india by the name of ,ood-ood1#a is much regarded by the ,mussulmauns1 as by their tradition this bird was the hurkaarah of ,king ,solomon2 and entrusted with his most important commissions whenever he required intelligence to be conveyed to or from a far distant place1 because he could place greater confidence in the veracity of this bird1 and rely on more certain dispatch1 than when entrusting his commands to the most worthy of his men servants4 ,the ood-ood is beautifully formed1 has a variegated plumage of black1 yellow1 and white1 with a high tuft of feathers on its head1 through which is a spear of long feathers protruding directly across the head for several inches1 and is of the woodpecker species4 ,the princes1 ,nuwaubs1 and nobility of ,hindoostaun1 keep hurkaarahs for the purpose of conveying and obtaining intelligence1 who are distinguished by a short spear1 with a tuft of silk or worsted about the middle of the handle1 and the tail of the ood-ood in the front of their turban1 to remind them of this bird1 which they are expected to imitate both in dispatch and fidelity4 ,i am told1 these men 7from their early training7 are enabled to run from fifty to sixty miles bare-footed1 and return the same distance without halting on the same day4 ,the religious devotees of the ,mussulmaun persuasion1 who are denominated ,soofies1#a are conjectured1 by many1 to have a similar gift with ,solomon of understanding the thoughts of other men4 ,by some it is imagined that ,solomon was the first ,soofie2 by others1 that ,ali1 the husband of ,fatima1 imparted the knowledge of that mystery which constitutes the real ,soofie4 ,i am acquainted with some ,natives who designate the ,soofies ',freemasons' but ,i imagine this to be rather on account of both possessing a secret1 than for any similarity in other respects1 between the two orders of people4 ,my business1 however1 is to describe4 ,the ,soofies then are1 as far as ,i can comprehend1 strictly religious men1 who have forsaken entirely all attachment to earthly things1 in their adoration of the one supreme ,god4 ,they are sometimes found dwelling in the midst of a populous city1 yet1 even there they are wholly detached from the world1 in heart1 soul1 and mind1 exercising themselves in constant adoration of1 and application to ,god2 occasionally shutting themselves up for several weeks together in a hut of mud1 thatched with coarse grass1 with scarce sufficient provision to support the smallest living animal1 and water barely enough to moisten their parched lips during the weeks thus devoted to solitary retirement and prayer4 ,when these recluses can no longer support their self-inflicted privation1 they open the door of their hut1 a signal anxiously watched for by such persons as have a desire to meet the eye of the holy man1 of whom they would inquire on some 7to them7 interesting matter2 probably regarding their future prospects in the world1 the cause of the ill-health and prospects of recovery of a diseased member of their family1 or any like subject of interest to the inquirer4 ,the ,soofie1 ,i am told1 does not approve of being thus teased by the importunities of the thronging crowd1 who beset his threshold the instant his door is heard to open4 ,being weak in body1 after the fatigue of a protracted fast of weeks together1 his replies to the questions 7preferred always with remarkable humility7 are brief and prompt2 and the ,natives assure me dependence may always be placed on the good ,soofie's reply being strictly the words of truth4 ,on this account1 even if the oracle's reply disappoint the hopes of the questioner1 he retires without a murmur1 for then he knows the worst of his calamity1 and if ,god orders it so1 he must not complain1 because ,infinite ,wisdom cannot err1 and the holy man will assuredly speak the truth4 ,the practice so long prevailing in ,europe of visiting the cunning man1 to have the hidden mysteries of fate solved1 occurred to my recollection when ,i first heard of this custom in ,india4 ',will my son return from his travels during my lifetime8'--was the inquiry of a truly religious man1 whom ,i knew very intimately1 to one of the professed ,soofie class1 on his emerging from his hut4 ,the reply was as follows3--',go home6--be happy2--comfort your heart2--he is coming6' ,by a singular coincidence it happened1 that the following day's daak produced a letter1 announcing to him that his son was on his way returning to his home and his father1 who had for some years despaired of ever again seeing his son in this life4 ,it is needless to say1 that the veneration shown to this ,soofie was much increased by the singular coincidence1 because the person who consulted him was a man of remarkable probity1 and not given to indulge in idle conversations with the worldly-minded of that city4 ,there are many men in this country1 ,i am told1 who make ,soofieism their profession1 but who are in reality hypocrites to the world1 and their ,maker3 actuated sometimes by the love of applause from the multitude1 but oftener1 ,i am assured1 by mercenary motives4 ,a ,soofie enjoying public favour may1 if he choose1 command any man's wealth who gives credit to his supposed power4 ,all men pay a marked deference to his holy character1 and few would have the temerity to withhold the desired sum1 however inconvenient to bestow1 should the demand be made by one professing to be a ,soofie4 ,the real ,soofie is1 however1 a very different character1 and an object of deserved veneration1 if only for the virtue of perfect content with which his humble mind is endued3 respect cannot be withheld by the reflecting part of the world1 when contemplating a fellow-creature 7even of a different faith7 whose life is passed in sincere devotion to ,god1 and strictly conforming to the faith he has embraced4 ,my ,native friends inform me1--and many reprobate the notion1--that the ,soofies believe they resolve into the ,divine essence when their souls are purified from the animal propensities of this life by severe privations1 fervent and continual prayer1 watchings1 resisting temptations1 and profound meditation in solitude4 ,when they have acquired the perfection they aim at1 and are really and truly the perfect ,soofie1 they rarely quit the hut they have first selected for their retirement1 and into which no one ever attempts to intrude1 without the ,soofie commands it4 ,he enjoys the universal respect and veneration of all classes of people2 he has no worldly rewards to bestow1 yet there are servants always ready to do him any kindness1 amongst the number of his admirers who flock to catch but a glimpse of the holy man1 and fancy themselves better when but the light of his countenance has beamed upon them4 ,proudly pre-eminent1 in his own eyes1 is the one amongst the multitude who may be so far honoured as to be allowed to place a platter of food before the ,soofie1 when the imperative demands of ,nature prevail over his self-inflicted abstinence4 ,some ,soofies shut themselves in their hut for a few days1 and others for weeks together1 without seeing or being seen by a human being4 ,their general clothing is simply a wrapper of calico1 and their only furniture a coarse mat4 ,they are said to be alike insensible to heat or cold1 so entirely are their hearts weaned from the indulgence of earthly comforts4 ,i must explain1 however1 that there are two classes of the professedly devout ,soofies1 viz4 the ,saalik1 and the ,majoob4#c ,the true ,saalik ,soofies are those who give up the world and its allurements1 abstain from all sensual enjoyments1 rarely associate with their fellow-men1 devote themselves entirely to their ,creator1 and are insensible to any other enjoyments but such as they derive from their devotional exercises4 ,the ,majoob ,soofies have no established home nor earthly possessions2 they drink wine and spirits freely1 when they can obtain them4 ,many people suppose this class have lost the possession of their reason1 and make excuse for their departure from the law on that score4 ,both classes are nevertheless in great respect1 because the latter are not deemed guilty of breaking the law1 since they are supposed to be insensible of their actions whilst indulging in the forbidden juice of the grape4 ,haafiz1#d the celebrated poet of ,persia1 it is related1 was a ,soofie of the ,majoob class1 he lived without a thought of providing for future exigencies1 accepted the offerings of food from his neighbour1 drank wine freely when offered to him1 and slept under any shed or hovel he met with1 as contented as if he was in the palace of a king4 ,saadie1#e the ,persian poet1 was1 during the latter years of his life1 a ,saalik ,soofie of the most perfect kind4 ,many of the inspirations of his pen1 however1 were written in that part of his life which was devoted to the world and its enjoyments2 yet most of these indicate purity of thought in a remarkable degree4 ,saadie's life was subject to the most extraordinary vicissitudes2 he possessed an independent mind1 scorning every allurement of wealth which might tend to shackle his principles4 ,he is said to have repeatedly rejected offers of patronage and pecuniary assistance from many noblemen1 whilst he still loved the world's enticements1 declaring he never could submit to confine himself to attendance on an earthly master for any lengthened period4 ,his wit1 pleasing deportment1 and polite manners1 together with the amiable qualities of his heart1 rendered him a general favourite1 and they who could boast most intimacy with ,saadie were the most honoured by the world2 for1 though but the poor ,saadie1 he shed a lustre over the assemblies of the great and noble in birth or station1 by his brilliant mind4 ,the ',goolistaun'#f of ,saadie has been so often eulogized1 as to render it unnecessary for me to add a single word in commendation of its style and morality2 but ,i will here take leave to insert an anecdote translated for me by my husband1 in allusion to the incident which prompted ,saadie to write that work1 under the title of ',goolistaun' 7,garden of ,roses74 ,i will also here remark1 that in the principal cities of ,persia1 the ,mussulmauns of that age were not equally rigid in their observance of the law interdicting the use of fermented liquors1 as are those of the present day in ,hindoostaun4 ,many young men among the higher orders indulged freely in the 'life-inspiring draught'1 as they were wont to call the juice of the grape4 ',shiraaz was the abode and the presumptive birth-place of ,saadie4 ,in his early years he was led by a love of society to depart from the rigid customs of his forefathers1 and with the wild youth of his acquaintance to indulge freely in nightly potations of the forbidden juice of the grape4 ,he had long delighted his friends and favourites by sharing in their nocturnal revels1 and adding by his wit and pleasantry to the mirthful moments as they flew by unheeded4 ',at a particular season of the year1 a convivial party were accustomed to assemble in a garden of roses1 from midnight to the rising sun1 to indulge in the luxury of wine during that refreshing season2 as to receive the first scent from the opening roses as they expand with the dawn of the morning1 constituted a delight1 proverbially intoxicating1 amongst the sons of ,persia4 ,saadie composed many airs for the occasion1 and gifted by ,nature with a voice equalled only by his wit1 he sang them with a melody so sweet as to render him almost the idol of his companions4 ',at one of these seasons of enjoyment1 the festival was prepared by his circle of friends as usual1 but ,saadie delayed his visit4 ,the whole party were lost in surprise and regret at an absence as unexpected as deplored4 ,some time was passed in fruitless conjecture on the cause of his delay1 and at last it was agreed that a deputation from his well-beloved associates should go in quest of their favourite4 ,they accordingly went1 and knocked at the door of his room1 which they found was securely fastened within4 ,the poet inquired ,who is it that disturbs my repose1 at this hour1 when all good subjects of the ,king should be at rest8--,why1 ,saadie1 ,saadie6 they replied1 it is your friends and associates1 your favourites6--have you forgotten our enjoyments and this season of bliss8 ,come1 come1 open the door1 ,saadie6 away with us6 our revels await your presence4 ,nothing gives enjoyment to our party until you add your smiles to our mirth4 ',let me alone1 replied ,saadie2 enjoy your pastime1 if such it be to ye2 but for me1 ,i am heartily ashamed of my late wanton pursuits4 ,i have resolved on mending my ways1 whilst yet ,i have time2 and be ye also wise1 my friends2 follow ,saadie's example4 ,go home to your beds1 and forsake the sinful habits of the world6 ',why ,saadie1 what aileth thee6 art thou mad8--or has the study of philosophy drawn thee from thy former self1 whilst yet thine hairs are jet with youth8 ,these reflections of thine will suit us till far better when time hath frosted our beards4 ,come1 come1 ,saadie1 away with us6 let not the precious moments escape in this unprofitable converse4 ,you must come1 ,saadie2 our hearts will break without you6 ',nay1 nay1 responded ,saadie1 my conscience smites me that ,i have erred too long4 ,it suits not my present temper to join in your mirth4--,open the door to us at any rate1 sounded from the many voices without2 speak to us face to face1 our dear and well-beloved friend6 let us have admission1 and we will argue the subject coolly4--,saadie's good-nature could not resist the appeal1 the door was unbarred1 and the young men entered in a body4 ',we have all wickedly broken the law of the faithful1 said ,saadie to his guests2 and he tried to reason with his unreasonable favourites1 who1 on their part1 used raillery1 bantering1 argument1 and every power of speech1 to turn ,saadie from his steady purpose of now fulfilling the law he had wilfully violated4 ,they effected nothing in moving him from his purpose1 until one of the young men1 to whom ,saadie was much attached1 spoke tenderly to him of the affection both himself and friends entertained for him1 adding1 ,it is written in our law1 that if a ,mussulmaun be guilty of any sin1 however great1 7and all kinds of sin are therein enumerated71 and he afterwards sincerely repents before ,god1 with fasting and prayer1 his sins shall be forgiven4 ,now you1 ,saadie1 who are deeply versed in the way of wisdom1 and better acquainted with the words of the ,khoraun than any other man on earth1 tell me1 is there in that holy book a promise made of forgiveness for that man who breaks the hearts of his fellow-creatures8 ,with us there are many hearts so devotedly attached to you1 that must assuredly burst the bonds of life by your complete and sudden desertion of them1 so that not one sin but many shall be hurled by their deaths on your conscience1 to be atoned for how you may4 ',saadie loved them all too dearly to resist their persevering proofs of affection1 and he suffered himself1 after a little more argument1 to be led forth to the scene of their revels1 where1 however1 he argued strongly on the impropriety of their habits and refused to be tempted by the alluring wine4 ,he then promised to prepare for them a never-fading garden of roses which should last with the world2 every leaf of which1 if plucked with attention1 should create a greater and more lasting bliss about their hearts than the best wine of ,shiraaz1 or the most refined aromatic had hitherto conveyed to their sensual appetites4' ,after the evening in question1 ,saadie abstained from all participation in the revels of his friends1 and devoted his hours to retirement that he might accomplish the ',goolistaun' he had pledged himself to cultivate for their more substantial benefit and perpetual enjoyment4 ,the simplicity1 elegance1 purity of style1 and moral precepts conveyed in this work1 prove the author to have been worthy the respect with which his name has been reverenced through all ages1 and to this day1 by the virtuously disposed his work is read with unabated interest4 ,saadie did not remain very long at ,shiraaz after his conversion1 nor did he settle any where for any long period4 ,the ,persian writers assert that he disliked the importunities of the world1 which1 sensible of his merits as a poet and companion1 constantly urged him to associate with them4 ,he1 therefore1 lived a wandering life for many years1 carefully concealing his name1 which had then become so celebrated by his writings1 that even beyond the boundaries of ,persia his fame was known4 ,as his manner of life was simple1 his wants were few2 he depended solely on the care of ,divine ,providence for his daily meal1 avoiding every thing like laying by from to-day's produce for the morrow's sustenance4 ,he considered that provision alone acceptable1 which the bounty of ,divine ,providence daily provided for his need1 by disposing the hearts of others to tender a suitable supply4 ,in fact1 he is said to have been of opinion that the store laid up by men for future exigencies lessened the delightful feeling of dependance on the bounty of ,god1 who faileth not1 day by day1 to provide for the birds and beasts of the forest with equal care as for the prince on his throne2 he would say1 ',i shall be tempted to forget from whom my bread is received1 if ,i have coins in my purse to purchase from the vender4 ,sweet is the daily bread granted to my prayers and dependance on the sole ,giver of all good6' ,to illustrate the necessity of perfect content1 he relates1 in his writings1 the following interesting anecdote3--',i was once travelling on foot1 where the roads were rugged1 my shoes worn out1 and my feet cut by the stones4 ,i was desirous of pursuing my journey quickly1 and secretly mourned that my feet pained me1 and that my shoes were now rendered useless2 often wishing1 as ,i stepped with caution1 that ,i possessed the means of replenishing these articles so useful to a traveller4 ',with these feelings of dissatisfaction1 ,i approached the spot where a poor beggar was seated1 who1 by some calamity1 had been deprived of both his feet4 ,i viewed this sad object with much commiseration1 for he was dependant on the kindness of his fellow-beggars to convey him daily to that public spot1 where the passing traveller1 seeing his misery1 might be induced to bestow upon him a few coins to provide for his subsistence4 ,alas6 alas6 said ,i1 how have ,i suffered my mind to be disturbed because my feet pained me1 and were shoeless4 ,ungrateful being that ,i am6 rather ought ,i to rejoice with an humble heart1 that my gracious ,benefactor hath granted me the blessing of feet1 and sound health4 ,never let me again murmur or repine for the absence of a luxury1 whilst my real wants are amply supplied4' ,one of my objects in detailing the anecdotes of ,saadie in this place1 is to give a more correct idea of the ,soofie character of that particular class called ,saalik1 to which he ultimately belonged4 ,the next translation from the life of ,saadie will show how beautifully his well-tempered spirit soared above those difficulties which the common mind would have sunk under4 ,his fame1 his superior manners1 were of that rare kind1 that distance from his birth-place could be no obstacle to his making friends1 if he chose to disclose his name in any city of ,asia4 ,i have no dates to guide me in placing the several anecdotes in their proper order2 this1 however1 will be excused1 as ,i do not pretend to give his history4 ',on one occasion1 ,saadie was journeying on foot1 and being overtaken by the ,arabs1 7who1 or a party of1 it may be presumed1 were at war with ,persia71 he was taken prisoner1 and conveyed by them1 with many others1 to ,aleppo4 ,the prisoners1 as they arrived1 were all devoted to the public works 7fortifying the city71 and obliged to labour according to their ability4 ',saadie1 unused to any branch of mechanical labour1 could only be employed in conveying mortar to the more scientific workmen4 ,for many months he laboured in this way1 degrading as the employment was1 without a murmur1 or a desire that his fate had been otherways ordained4 ,hundreds of men then living in ,aleppo would have been proud of the honour and the good name they must have acquired from the world1 by delivering the ,poet from his thraldom1 had they known he was amongst them1 a slave to the ,arabs2 for ,saadie was revered as a saint by those who had either read his works1 or heard of his name1 extolled as it was for his virtues4 ,but ,saadie placed his trust in ,god alone1 and his confidence never for an instant forsook him2 he kept his name concealed from all around him1 laboured as commanded1 and was contented4 ',many months of degrading servitude had passed by1 when one day1 it so happened that a rich ,jew merchant1 who had formerly lived at ,shiraaz1 and there had been honoured by the regard of the idolized ,saadie1 visited ,aleppo1 on his mercantile concerns4 ,curiosity led him to survey the improvements going on in the city2 and passing the spot where ,saadie was then presenting his load of mortar to the mason1 he thought he recognized the ,poet1 yet deemed it impossible that he should be engaged in so degrading an employment1 who was the object of universal veneration in ,persia4 ,still the likeness to his former friend was so striking1 that he felt no trifling degree of pleasure1 whilst contemplating those features whose resemblance recalled the image of that holy man who was so dear to him1 and brought back to his recollection many delightful hours of friendly converse1 which at ,shiraaz had cheated time of its weight1 and left impressions on his heart to profit by during life4 ',i will talk with this man1 thought the ,jew2 surely he must be related to my friend2 the face1 the form1 the graceful manner1 and even in that rude garb and occupation1 he so strongly resembles my friend1 that ,i cannot doubt he must be of the same kindred4 ',drawing near to ,saadie1 the ,jew accosted him with1 ,who are you1 friend1--and whence do you come8 ,saadie's voice dispelled every doubt of the ,jew1 their eyes met1 and in a few seconds they were clasped in each other's warm embrace1 the ,jew lamenting1 in terms of warm sympathy1 the degradation of the immortalized poet1 and sainted man2 whilst he in turn checked his friend's murmurings1 by expressing his conviction that the wisdom of ,god knew best how to lead his confiding servants to himself1 declaring his present occupation did not render him discontented4 ',the ,jew went without delay to the superintendant of the public works1 and inquired the sum he would be willing to receive in lieu of the labourer whom he desired to purchase1 carefully avoiding the name of ,saadie lest the ransom should be proportioned to the real value of such a slave4 ,the man agreed to take one hundred and ten pieces of silver 7each in value half a dollar74 ,the sum was promptly paid1 and the ,jew received an order to take away his purchase when and wherever he pleased4 ,he lost no time in possessing himself of his treasured friend1 conveyed him to the city1 where he clothed him in apparel better suited to his friend1 and on the same day ,saadie accompanied the benevolent ,israelite to his country residence1 some miles distant from the city of ,aleppo4 ',arrived here1 ,saadie enjoyed uninterrupted peace of mind for a long season1 his heart bounding with gratitude to ,god1 who had1 he felt assured1 worked out his deliverance from slavery and its consequences2 and as may be supposed from such a heart1 ,saadie was truly sensible of the benevolent ,jew's kindness1 with whom he was constrained to remain a considerable time1 for the ,jew indeed loved him as a brother1 and always grieved at the bare probability that they might ever again be separated2 and desiring to secure his continuance with him during their joint lives1 he proposed that ,saadie should accept his only daughter in marriage with a handsome dowry4 ',saadie resisted his friend's offer for some time1 using arguments which1 instead of altering his friend's purpose1 only strengthened the desire to secure this amiable man as the husband of his daughter4 ,saadie assured him he was sensible of the offence his friend might give to the opinions of his people1 by the proposal of uniting his daughter to a man of another faith1 and that their prejudices would bring innumerable evils on his good name by such an alliance4 ,no1 said ,saadie1 ,i cannot consent to such a measure4 ,i have already been a great trouble to you1 if not a burden2 let me depart1 for ,i cannot consent to draw down on the head of my friend the censures of his tribe1 and1 perhaps1 in after-time1 disappointments4 ,i have1 indeed1 no desire to marry2 my heart and mind are otherways engaged4 ',the friends often discussed the subject ere ,saadie gave way to the earnest solicitations of the ,jew1 to whose happiness the grateful heart of ,saadie was about to be sacrificed when he reluctantly consented to become the husband of the young ,jewess4 ,the marriage ceremony was performed according to the ,jewish rites1 when ,saadie was overpowered with the caresses and munificence of his friend and father-in-law4 ',a very short season of domestic peace resulted to him from the alliance4 ,the young lady had been spoiled by the over-indulgence of her doating parent1 her errors of temper and mind having never been corrected4 ,proud1 vindictive1 and arrogant1 she played the part of tyrant to her meek and faultless husband4 ,she strove to rouse his temper by taunts1 revilings1 and indignities that required more than mortal nature to withstand replying to1 or bear with composure4 ',still ,saadie went on suffering in silence2 although the trials he had to endure undermined his health1 he never allowed her father to know the misery he had entailed on himself by this compliance with his well-meant wishes2 nor was the secret cause of his altered appearance suspected by the kind-hearted ,jew1 until by common report his daughter's base behaviour was disclosed to the wretched father1 who grieved for the misfortunes he had innocently prepared for the friend of his heart4 ',saadie1 it is said1 entreated the good ,jew to allow of a divorce from the ,jewess1 which1 however1 was not agreed to2 and when his sufferings had so increased that his tranquillity was destroyed1 fearing the loss of reason would follow1 he fled from ,aleppo in disguise and retraced his steps to ,shiraaz1 where in solitude his peace of mind was again restored1 for there he could converse with his merciful ,creator and ,protector uninterrupted by the strife of tongues4' #a ,hudhud1 the lapwing1 hoopoe4 ,in the ,koran 7xxvii4 #bj1 with ,sale's note7 the bird is described as carrying a letter from ,solomon to the ,queen of ,sheba4 ,on another occasion1 when ,solomon was lost in the desert1 he sent it to procure for him water for ablution4 #b ,the term sufi1 derived from suf1 'wool'1 in allusion to the garments worn by them1 was applied in the second century of ,islam to men or women who adopted the ascetic or quietistic way of life4 ,see ,hughes1 ,dictionary of ,islam1 #fjh ff43 ,d4,b4 ,macdonald1 ,the ,development of ,muslim ,theology1 #aijc3 ,e4,g4 ,browne1 ,a ,year ,amongst the ,persians1 #ahic4 #c ,if a ,sufi becomes1 by devotion1 attracted to ,god1 he is called ,salik-i-majzub1 'an attracted devotee'3 if he practises complete devotion1 but is not influenced by the special attraction of ,god1 he is called ,salik1 'a devotee' 7,hughes1 ,dictionary of ,islam1 #fab3 ,jaffur ,shurreef1 ,qanoon-e-,islam1 #aig74 #d ,see p4 #bee4 #e ,see p4 #bee4 #f ,gulistan4 ,,letter ,,xxiv ,the ,soofies continued4--,eloy ,bauxh4--,assembly of ,saalik ,soofies4--,singular exhibition of their zeal4--,mystery of ,soofeism4--,the terms ,soofie and ,durweish explained4--,anecdote of ,shah ,sherif4--,shah ,jee and the ,paltaan4--,dialogue on death between ,shah ,jee and his wife4--,exemplary life of his grandson4--,anecdote of a ,mussulmaun lady4--,reflections on modern ,hindoos4--,anecdotes of ,shah ood ,dowlah and ,meer ,nizaam444,page #cdh ,my last ,letter introduced the ,soofies to your notice1 the present shall convey a further account of some of these remarkable characters who have obtained so great celebrity among the ,mussulmauns of ,india1 as to form the subjects of daily conversation4 ,i have heard some rigid ,mussulmauns declare they discredit the mysterious knowledge a ,soofie is said to possess1 yet the same persons confess themselves staggered by the singular circumstances attending the practice of ,soofies living in their vicinity1 which they have either witnessed or heard related by men whose veracity they cannot doubt2 amongst the number ,i may quote an intimate acquaintance of my husband's1 a very venerable ,syaad of ,lucknow1 who relates an anecdote of ,saalik ,soofies1 which ,i will here introduce4 ',meer ,eloy ,bauxh1#a a ,mussulmaun of distinguished piety1 who has devoted a long life to the service of ,god1 and in doing good to his fellow-men1 tells me1 that being curious to witness the effect of an assembly of ,saalik ,soofies1 he went with a party of friends1 all equally disposed with himself to be amused by the eccentricities of the ,soofies1 whose practice they ridiculed as at least absurd1--to speak in no harsher terms of their pretended supernatural gifts4 ',this assembly consisted of more than a hundred persons1 who by agreement met at a large hall in the city of ,lucknow1 for the purpose of remembering the period of absence1 as they term the death of a highly revered ,soofie of their particular class4 ,the room being large1 and free admittance allowed to all persons choosing to attend the assembly1 ,meer ,eloy ,bauxh and his party entered1 and seated themselves in a convenient place for the more strict scrutiny of the passing-scene4 ',the service for the occasion began with a solemn strain by the musical performers1 when one of the inspired ,soofies commenced singing in a voice of remarkable melody4 ,the subject was a hymn of praise to the great ,creator1 most impressively composed in the ,persian language4 ,whilst the ,soofie was singing1 one of the elders in particular1--though all seemed sensibly affected by the strain1--rose from his seat1 in what the ,soofies themselves call1 the condition changed1 which signifies1 by what ,i could learn1 a religious ecstasy4 ,this person joined in the same melody which the other ,soofie had begun1 and at the same time accompanied the music by capering and sobbing in the wildest manner imaginable4 ,his example had the effect of exciting all the ,soofies on whom his eyes were cast to rise also and join him in the hymn and dance4 ',the singularity of this scene seemed1 to ,meer ,eloy ,bauxh and his party1 so ludicrous that they could not refrain from laughing in an audible manner1 which attracted the attention of the principal ,soofie engaged in the dance1 who cast his eyes upon the merry party1 not1 however1 apparently in anger4 ,strange as he confesses it to be1--and even now it seems more like a dream than a reality1--at the moment he met the eye of the ,soofie1 there was an instant glow of pure happiness on his heart1 a sensation of fervent love to ,god1 which he had never before felt1 in his most devout moments of prayer and praise2 his companions were similarly affected1 their eyes filled with tears1 their very souls seemed elevated from earth to heaven in the rapture of their songs of adoration1 which burst forth from their lips in unison with the whole ,soofie assemblage4 ',before they had finished their song of praise1 which lasted a considerable time1 the chief of the ,soofie party sunk exhausted on the carpet1 whilst the extraordinary display of devotion continued in full force on the whole assembly1 whether ,soofies or mere visitors1 for many minutes after the principal devotee had fallen to the floor4 ,water was then procured1 and animation gradually returned to the poor exhausted devotee1 but with considerable delay4 ,meer ,eloy ,bauxh says he waited until the ,soofie was perfectly restored to sense1 and saw him taken to his place of abode2 he then returned to his own home to meditate on the events of a day he never can forget4' ,soofeism1 it appears1 7by the accounts ,i have received17 is a mystery2 the secret of which can only be imparted by the professor to such persons as have been prepared for its reception1 by a course of religious instruction4 ,no one can be initiated into the mystery who has not first renounced all worldly vanities and ambitious projects--who is not sincerely repentant of past offences--who has not acquired perfect humility of heart1 and an entire resignation to the ,divine ,will--a lively faith in ,god1 and a firm determination to love and serve ,him1 from a conviction1 ',that ,god alone is worthy to be served1 loved1 and worshipped by ,his creatures4' ,thus prepared1 the person is to receive instruction from a ,calipha1 7head or leader of the ,soofies71 who directs the pupil in certain exercises of the heart1 which constitute the secrets of their profession4 ,what these exercises are1 ,i am not competent to give an opinion1 but judging by the way a real ,soofie conducts himself1 it may be presumed his practices are purely religious2 for ,i am assured that he is devoted to all good ways2 that he carefully avoids worldly vanities1 and every species of temptation and alluring gratification of the senses2 that he is incessant in prayer1 and in fasting severe2 free from all prejudice1 as regards the belief or persuasion of other men1 so long as they worship ,god alone2 regarding all mankind as brothers1 himself the humblest of the race2 claiming no merit for the ascendancy he has acquired over earthly wishes1 he gives glory alone to ,god1 whom he loves and worships4 ,all the ,durweish are of the ,mussulmaun persuasion4 ,many are devout ,durweish1 who are1 nevertheless1 unacquainted with the mystery of ,soofeism2 and1 to use their own words1 7by which the ,natives distinguish them71 ',every real ,soofie is undoubtedly a ,durweish1 but all ,durweishes are not ,soofies1' although their lives may be devoted much in the same holy way1 both in the practice of religion and abstinence from worldly enjoyments2 and if the writers on these subjects may be believed1 many wonderful cures have been effected by the prayers of the devout ,durweish4 ,there are some pretenders1 ,i am told1 who put themselves forth to the world in the character of a ,durweish1 who are not1 in fact1 entitled to the appellation1--hypocritical devotees1 who wear the outward garb of humility1 without the feeling of that inward virtue which is the characteristic principle of the true ,durweish4 ,the distinction between the real and the pretended ,durweish1 may be illustrated by the following anecdote which ,i have received from the mouth of ,meer ,hadjee ,shaah3-- ',in the last century1' he says1 'there lived at or near ,delhi1 a very pure-minded ,durweish1 named ,shah ,sherif ood deen ,mah-mood1#b 7he was known in his latter years by several of my aged acquaintance at ,lucknow1 and his son and grandson both lived1 at different periods1 in that city74 ,this person forsook the world whilst in the prime of manhood1 and devoted himself to prayer1 fasting1 and good deeds4 ,he was esteemed the most humble-minded of human beings1 and his devotion to his ,maker sincere and ardent4 ,his principal abode was ,delhi1 where his wife and children also resided1 to whom he was tenderly attached2 yet so tempered were his affections1 that he never allowed any earthly endearments to interfere with his devotions1 or to separate him from his love to his ,creator4 ',it was announced by the ,soofies and ,durweish1 that on a certain day a festival or assembly of holy men would meet for the service of ,god1 at the ,jummah musjud#c 7,friday mosque71 situated in the city of ,delhi4 ',shah ,sherif ood deen was disposed to attend the meeting1 which consisted of the heads or superiors of several classes of the religious1 with their disciples and followers4 ,at this meeting1 as was expected1 were assembled the ,soofies1 ,durweish1 and religious mendicants of all ranks and conditions1 from those clothed in gold-cloth and brocade1 down to the almost naked ,faakeer2#d and amongst the latter number may be classed the humble-minded ,shah ,sherif ood deen4 ,a small wrapper girt about his loins by a girdle of black wool spun into small ropes1 and a similar article wound round his head1 with a coarse white sheet over his shoulders for his summer apparel2 and a black blanket to shelter his naked limbs from the cold winter1 formed his sole wardrobe4 ',this holy man took his station in the most humble spot of the assembly1 sitting amongst the shoes of the more esteemed or more aspiring personages4 ,as there was nothing remarkable in his appearance1 he remained unobserved1 or unnoticed by the multitude present4 ,many of the assembly made great display of their right to pre-eminence1 by the costliness of their robes1 the splendour of their equipage1 and the number of their servants2 striving to command respect1 if possible1 by their superior external habiliments4 ',this meeting had been convened to celebrate the death of one of their order1 which had occurred some years prior4 ,after prayers had been read1 suited to the occasion1 a poor man1 whose very appearance might excite compassion1 addressed the heads of the devotees with folded hands1 beseeching them1 who were accounted so truly holy in their lives1 to offer up a prayer for him who had so long suffered severe affliction1 by reason of his neck and face being drawn awry1 from a paralytic attack1 or some like calamity4 ,the sufferer said1 ,i am a poor merchant1 and have a large family dependant altogether on my personal exertions for support2 but1 alas6 this illness prevents me from attending to the business of life4 ,i am wasting both in body and in substance through this grievous affliction4 ',the sick man's address was heard by the whole assembly in silence2 many present1 both ,soofies and ,durweish1 were really pious men1 and were willing to allow the person who seemed to be the head of this assembly1 to intercede in behalf of the sufferer4 ,to him they all looked1 expecting he would commence a prayer in which they might join2 but he1 it is suspected1 conscious of his own duplicity in assuming only the character of a ,soofie without the virtues1 was anxious to dismiss the supplicant1 with a promise that prayer should certainly be made for him in private1 adding1 ,this is not a proper season for your application2 it is disrespectful to disturb our meeting with your requests2 we came not here to listen to your importunities1 but on more important1 business4 ',true1 my ,lord1 answered the afflicted man2 ,i am sensible of all you say2 but1 ,i do assure you1 private prayer has been tried for my relief by many individuals of your holy profession1 and ,i have still to mourn my calamity4 ,i thought when so many holy persons were assembled together1 the united prayer--in accordance with our ,prophet's commands--offered up at this time1 would certainly be received at the throne of ,mercy4 ,i entreat then1 at the hands of this venerable assembly1 the aid ,i require4 ',the pretended ,soofie looked haughtily on the sick man1 and bade him retire to his home2 he should have a prayer offered1 he might depend1 but it must be in private4 ,the sufferer was still importunate1 and urged every argument he could command1 to induce the inexorable ,soofie to allow the present assembly to offer a prayer on the spot for his recovery2 but nothing he could urge availed with the proud ,soofie1 who at length grew angry even to the use of bitter words4 ',shah ,sherif ood deen observed in silence the scene before him2 at length he ventured 7in the most respectful terms7 to suggest to the heads of the assembly the propriety of vouchsafing the poor man's request2 and hinted that1 the prayer of some one more pure of heart than the rest might effectually reach the throne of ,mercy in behalf of the supplicant4 ',and pray1 said the leader1 rising haughtily1 who gave you leave to suggest or recommend to your superiors in knowledge and virtue8 ,is not our determination sufficient1 that you1 insignificant being6 should presume to teach us what we ought to do8--you can know nothing of the ,durweish's powerful prayers1 nor the mystery of a ,soofie's holy calling4 ',i am1 indeed1 a very ignorant and unworthy creature1 replied ,shah ,sherif1 and acknowledge my great presumption in daring to speak before so many of my superiors in knowledge and virtue2 but we are told in our hudeeths 7true speech7 that the prayers of many hearts may prevail in a good cause1 whilst singly offered the same prayer might fail1 ,the proud ,soofie's anger seemed to increase as the ,durweish spoke2 he bade him keep silence1 and reviled him with many bitter words1 which the good ,shah received with his usual humility and forbearance4 ,at length1 the ,shah looked attentively at the ,soofie1 who had thus rebuked and insulted him1 and said1 ,i will believe1 ,sir1 you are the ,soofie you aspire to be thought among your fellow-men1 if you will immediately offer up your single prayer1 by which the suffering man may be relieved2 for we know such prayers have been answered by the gracious ,giver of all good4 ',what do you know of the powerful prayer of the ,soofie8 replied the proud man1 ,i suspect you to be an impostor in your humble exterior4--,no1 said the ,shah1 ,i am but a poor beggar1 and a humble1 the very humblest servant of ,god4--,you pretend to much humility1 retorted the ,soofie1 suppose we see one of your miraculous works in answer to your prayer2 it would please us to witness what you can do4 ',shah ,sherif ood deen raised his eyes to ,heaven1 his heart went with his prayer1 and in a dignified manner he stretched forth his hand towards the afflicted person4 ,the man was instantly restored2 then drawing his hand into a direct line with the proud ,soofie1 and pointing his finger to him1 he said1 ,what more1 friend1 dost them now require of me8 ,the man's affliction is removed1 but the power which is delegated to me rests still on my finger2 command me1 to whom shall ,i present it2 to you1 or any one of your people8 ',the proud ,soofie hung his head abashed and confounded1 he had not power to answer4 ,the ,shah observed his confusion and said1 ,it is not well to pray for relief to one poor weak fellow-creature1 and then to afflict another2 to the mountain's retreat1 ,i will consign this malady4 ,then shaking his hand as if to relieve himself from a heavy weight1 he uttered in a solemn tone1 ,go to the mountains6 and resumed that humble seat he had first chosen with a smile of composure beaming on his countenance4' ,this miracle is actually believed by the ,natives to be true4 ,shah ,sherif ood deen1 say the people who know him1 spent the principal part of each day and night in silent prayer and meditation2 no one ever ventured to intrude within his small sanctuary1 but hundreds of people would assemble outside the building1 in front of which he occasionally sat for an hour1 but scarcely ever conversed with any one of his visitors4 ,during the time he was thus seated1 he generally raised his eyes once or twice1 and looked round on the faces of his audience4 ,it was generally remarked1 that no one could meet the eye of ,shah ,jee--that familiar appellation by which he was known--without an indescribable sensation of reverential awe1 which irresistibly compelled them to withdraw their eyes4 ,the talismanic power of ,shah ,jee's eyes had become proverbial throughout the city of ,delhi4 ,a certain ,pattaan1#e however1 of warlike appearance1 a man remarkable for his bravery1 declared amongst his associates that he would certainly out-stare ,shah ,jee1 if ever they met1 which he was resolved should be the very first opportunity2 he accordingly went with his companions at a time when this ,durweish was expected to appear in public4 ,the ,pattaan was seated on the floor with many other people2 when the ,shah issued from his sanctuary1 the people rose to make their salaams1 which ,shah ,jee either did not1 or would not observe1 but seated himself according to his custom on the mat which had been spread for him2 where1 his eyes fixed on the ground1 he seemed for some time to be wholly absorbed in silent meditation4 ,at length1 raising his head1 he turned his face to the long line of spectators1 saluting with his eyes each person in the row1 until he came to the ,pattaan1 who1 according to his vow1 kept his large eyes fixed on the ,durweish4 ,shah ,jee went on with his survey1 and a second time cast a glance along the whole line1 not omitting the ,pattaan as before1 whose gaze1 his companions observed1 was as firmly settled on the ,durweish as at the first4 ,a third time the eyes of the ,shah went round the assembly and rested again on the ,pattaan4 ,observing the immoveable eyes of their ,pattaan acquaintance1 the visitors smiled at each other1 and secretly gave him credit for a piety and pureness of heart which he was not before supposed to be blessed with2 ',how else1' said they1 'would he have been able to withstand the penetrating glance of the revered ,durweish4' ,shah ,jee rose from his seat1 and retired1 thus giving to the company a signal for their departure from the place4 ,the associates of the ,pattaan congratulated him on his success1 and inquired by what stratagem he had so well succeeded in fulfilling his promise2 but his eyes being still fixed in a wild stare1 he replied not to his questioners4 ,they rallied him1 and tried by a variety of means to dissolve his reverie2 but the ,pattaan was insensible1 all the boasted energies of his mind having forsaken him4 ,his friends were now alarmed at his abstractedness1 and with considerable difficulty removed him from the place to his own home1 where his family received him1 for the first time1 with grief1 as he was their whole stay and support1 and the kind head of a large family4 ,the ,pattaan continued staring in the same state throughout the night and following day1 talking wildly and incoherently4 ',the ,pattaan is paid for his presumption1' said some2 others recommended application to be made to the ,durweish1 ,shah ,jee1 who could alone remove the calamity4 ,the wife and mother1 with many female dependants1 resolved on pleading his case with the benevolent ,shah ,jee2 but as access to him would be difficult1 they conceived the idea of making their petition through the agency of the wife of the ,durweish1 to whom they accordingly went in a body at night1 and related their distress1 and the manner in which they supposed it to have originated1 declaring1 in conclusion1 that as the excellent ,durweish had been pleased to cast this affliction on their guardian1 they must become slaves to his family1 since bread could no longer be provided by the labour of him who had hitherto been their support4 ,the wife of the ,durweish comforted the women by kind words1 desiring them to wait patiently until her dear lord could be spoken with1 as she never ventured to intrude on his privacy at an improper moment1 however urgent the necessity4 ,after a few hours' delay1 passed with impatient feeling by the group of petitioning females1 they were at length repaid by the voice of ,shah ,jee4 ,his wife going to the door of his apartment1 told him of the circumstance attending the ,pattaan1 and the distressed condition of the females of his family1 who came to supplicate his aid in restoring their relative to reason2 adding1 ',what commands will you be pleased to convey by me8 ,what remedy do you propose for the suffering ,pattaan8' ,the ,durweish answered1 ',his impure heart1 then1 could not withstand the reflected light4 ,well1 well6 tell the poor women to be comforted1 and as they desire to have the ,pattaan restored to his former state1 they need only purchase some sweetmeats from the bazaar1 which the man being induced to eat1 he will speedily be restored to his wonted bodily and mental powers4' ,upon hearing the commands of ,shah ,jee1 the women speedily departed1 ejaculating blessings on the ,durweish1 his wife1 and family4 ,on their return they purchased the sweetmeats and presented them to the ,pattaan1 who devoured them with eagerness1 and immediately afterwards his former senses returned1 to the no small joy of his family circle4 ,they inquired of him1 what had been the state of his feelings during the time he was in that insensible state from which he was now happily relieved8 ,he replied1 that the first gaze of the ,durweish had fixed his eyes so firmly that he could by no means close or withdraw them from the object2 the second glance detached his thoughts from every earthly vanity or wish2 and that the third look from the same holy person1 fixed him in unspeakable joys1 transports pure and heavenly1 which continued until he had eaten the sweetmeats they had presented1 with a kind intention1 he had no doubt1 but which nevertheless1 must be ever regretted by him whilst life remained2 for no earthly joy could be compared with that which he had experienced in his trance4 ,the ,durweish ,shah ,sherif ood deen1 was asked by some one why he had selected the bazaar sweetmeats as a remedy in the ,pattaan's case8 ,he answered1 ',because ,i knew the man's heart was corrupt4 ,the light which had been imparted to him could alone be removed by his partaking of the dirtiest thing mortals hold good for food1 and surely there cannot be any thing more dirty than the bazaar sweetmeats1 exposed as they are to the flies and dust of the city2 and how filthily they are manufactured requires not my aid in exposing4' ,this ,durweish is said1--and believed by the good ,mussulmaun people ,i have conversed with1--to have foreseen the hour when he should be summoned from this life into eternity2 and three weeks prior to the appointed time1 he endeavoured to fortify the minds of his wife and family1 to bear with resignation that separation he had been warned should take place4 ,he assembled his affectionate relatives on the occasion1 and thus addressed them1 ',my dear family1 it is the will of ,god that we should part2 on such a day 7mentioning the time71 my soul will take flight from its earthly mansion4 ,be ye all comforted1 and hereafter1 if ye obey ,god's holy law1 ye shall meet me again in a blessed eternity4' ,as may be supposed1 the females wept bitterly2 they were distressed1 because the good ,durweish had ever been kind1 indulgent1 affectionate1 and tender in all the relative situations he held amongst them4 ,he tried many soothing arguments to comfort and console them for some hours1 but without in the least reducing their grief1 or moderating their bewailings3 they could not1 and would not be comforted4 ',well1' said the ,durweish1 'since the separation ,i have predicted causes you all so much sorrow1 it would be better1 perhaps1 that we part not4 ,i have thought of another method to avoid the pangs of separation2 ,i will offer my prayers this night to the gracious ,giver of all good1 that ,he may be pleased to permit ye all to bear me company in death4' ',oh6 stay your prayer6' said the wife of the ,durweish2 'this must not be2 for if we all die at once1 who will perform the funeral rites1 and deposit our bodies in the earth8' ,the ,durweish smiled at his wife's objection1 and answered1 ',this is of no consequence to us1 dear wife3 the body may be likened to a garment that is thrown off when old2 the soul having worn its earthly covering for a season1 at the appointed time shakes off the perishable piece of corruption1 to enter into a purer state of existence4 ,it matters not if the body have a burial or not2 the soul takes no cognizance of the clay it has quitted4 ,yet1 if it be a matter of great consideration with you1 be assured that many pious men and ,durweish1 whose respect we have enjoyed in life1 will not fail to give decent interment to the remains of those they have loved and respected4' ,this for a moment baffled the wife in her argument2 but presently she persuasively urged that her daughters were all young1 that they had as yet seen but little of this world1 and therefore it would be cruel to take them away so soon2 they must desire to see more of this life ere they entered on another state of existence4 ',oh1 my wife1' said the ,durweish1 'you reason badly2 this life hath no joys to be compared with those which the righteous man's hopes lead him to expect in the world beyond the grave4 ,i will assuredly make my promised prayer1 if ,i find a semblance of remaining grief upon separating from me at the appointed time1 for our removal to perfect happiness4' ',no1 no6' was cried by all the assembled family2 'do let us remain a little longer here1 we are not in a hurry to quit this world4'--',well1 well1 be satisfied then1' responded the ,durweish1 'if such is your desire2 and hereafter let me not hear a sigh or a murmur from one of you1 for my appointed time is drawing to a close2 if you will not accompany me1 let me1 at least1 depart in peace4' ,the people who relate this 7and ,i have heard the anecdote from many7 add1 that the ,durweish ,shah ,sherif ood deen ,mah-mood died at the close of the third week1 and on the day and hour he had predicted4 ,a grandson of this ,durweish ,i have been writing about is still living in ,india1 remarkable for a very retentive memory and propriety of life4 ,i have not met with this gentleman during my residence in ,india1 but have often heard his name mentioned with respect by ,meer ,hadjee ,shaah who knew him well4 ,he says that this ,syaad1 when but a boy1 learned the whole ,khoraun by heart#f in the short space of forty days2 he adds1 that this person is exemplary in his life1 and in his habits and manners humble2 that he is truly a servant of ,god2 rejects the mystic tenets of ,soofieism2 possesses an enlightened mind1 and is a ,moollah or ,doctor of the ,mussulmaun law4 ,i have heard many singular anecdotes of his life1 proving his disregard for riches1 honours1 and the vain pursuits of the worldly-minded4 ,if ,i recollect right1 he once was engaged in the confidential office of ,moonshie to a highly talented gentleman at ,fort ,william1 from which employment he retired and took up his abode for some time at ,lucknow2 from whence1 it was said1 he went to ,hydrabaad1 where1 it is probable1 he may still be found in the exercise of a religious course of life4 ,his name is respected by all the good men of his own persuasion1 with whom ,i have been most intimately acquainted4 ,conceiving the subject may be interesting to my friends1 ,i will not offer any apology for introducing to your notice a female character of great merit1 whose death occurred during my residence in the vicinity of her abode4 ,i was induced to make memorandums of the circumstances which brought the knowledge of her virtues more immediately before the public4 ,maulvee ,meer ,syaad ,mahumud#g succeeded1 on the death of his father1 in #ahbb1 to the exalted position amongst ,mussulmauns of head leader and expounder of the ,mahumudan law in the city of ,lucknow2 he is a person of unassuming manners and extreme good sense1 is an upright1 honest-hearted1 religious man1 meriting and receiving the respect and good opinion of all his countrymen capable of appreciating the worthiness of his general deportment4 ,he is esteemed the most learned person of the present age amongst ,asiatic scholars2 and occupies his time in study and devotion1 and in giving gratuitous instruction to youth1 at stated hours1 in those laws which he makes his own rule of life4 ,neither is the good ,maulvee's fame confined to the city in which he sojourns1 as may be gathered from the following anecdote1 which exhibits the upright principles of this worthy man1 at the same time that it discloses the character of a very amiable female1 whose charity was as unbounded as her memory is revered in ,furrukhabaad4 ',the late ,nuwaub of ,furrukhabaad#h was first married to a lady of birth and good fortune1 ,villoiettee ,begum1#i by whom he was not blessed with a son2 but he had other wives1 one of whom bore him an heir1 who at the present time enjoys the musnud of his father4 ',villoiettee ,begum was beautiful in person1 and possessed a heart of the most benevolent and rare kind2 her whole delight was centred in the exercises of those duties which her religion inculcated2 she spent much of her time in prayer1 in acquiring a knowledge of the ,khoraun1 in acts of kindness to her fellow-creatures1 and in strict abstinence4 ',it was her unvaried custom at meals before she touched a morsel herself1 to have twelve portions of food1 selected from the choicest viands provided for her use1 set apart for as many poor people2 and when they had been served1 she humbly and sparingly partook of the meal before her4 ,she was possessed of great wealth1 yet never expended any portion of it in the extravagances of dress2 indeed1 so humble was her appearance1 that she might have been mistaken for the meanest of her slaves or domestics4 ,it was her usual custom1 whenever she purchased new clothing for her own wear1 to lay in a large store for the poor2 and it is affirmed1 by those who were long intimate with the family1 that a supplicant was never known to pass her door without relief4 ,she even sought out1 with the aid of a faithful domestic1 the modest poor who were restrained by their feelings from intruding their necessities2 and her liberal donations were distributed in so kind a manner1 that even the pride of birth could never feel distressed when receiving her charitable assistance4 ',this lady was much attached to the duties of her religion1 and delighted in acquiring instruction from righteous persons of her own faith4 ,she showered favours on all the poor who were reported to live in the fear of ,god2 indeed1 such was the liberality1 benevolence1 and unvaried charity of this good lady1 that the news of her death was received by hundreds of people as their greatest earthly calamity4 ,the example of this lady's character is the more enhanced by reflecting on the retired way in which she was reared and lived1 restrained by the customs of her people within the high walls of a zeenahnah1 without the advantages of a liberal education or the immediate society of intelligent people4 ,she seems1 by all accounts1 to have been a most perfect pattern of human excellence4 ',in forming her will 7,villoiettee ,begum had been a widow several years before her death71 she does not appear to have wished a single thing to be done towards perpetuating her name1--as is usual with the great1 in erecting lofty domes over the deposited clay of the ,mussulmaun1--but her immense wealth was chiefly bequeathed in charitable gifts4 ,the holy and the humble were equally remembered in its distribution4 ,she had been acquainted with the virtues of the good ,maulvee of ,lucknow1 to whom she left a handsome sum of money for his own use1 and many valuable articles to fit up the ,emaum-baarah for the service of ,mahurrum1 with a1 desire that the same should be conveyed to him as soon after her death as convenient4 ,her vakeel 7agent7 wrote to ,meer ,syaad ,mahumud very soon after the lady's death1 to apprise him of the bequest ,villoiettee ,begum had willed to him1 and at the same time forwarded the portable articles to him at ,lucknow4 ',the ,maulvee was much surprised1 and fancied there must be some mistake in the person for whom this legacy was intended1 as the lady herself was entirely unknown to him1 and an inhabitant of a station so remote from his own residence as not likely ever to have heard of him4 ,he1 however1 replied to the vakeel1 and wrote also to a gentleman in the neighbourhood1 desiring to have a strict inquiry instituted before he could venture to accept the riches of this lady's bounty1 presuming that even if he was the person alluded to in her will1 that the ,begum must have intended him as her almoner to the poor of ,lucknow4 ,the good1 upright ,maulvee acted on the integrity of his heart and desired a strict scrutiny might be instituted into the will of the deceased1 which was accordingly made1 and he was assured in reply1 that ,villoiettee ,begum had been long acquainted with his worth1 and in her liberal bequest she had decidedly intended the money for his sole use and benefit1 in testimony of her respect for his virtuous character4 ,the ,maulvee again wrote and requested to be informed by those most intimate with the ,begum's way of life1 whether she had left unperformed any of the duties incumbent on a member of the faithful1 as regards zuckhaut#aj1 pilgrimage1 the fast1 c48 which not having accomplished1 and having ample means1 he felt himself bound1 in the situation he held1 to devote her legacy to the purpose of such duties by proxy 7which their law commands7 in her name4 ,he was in reply assured that the good ,begum had not omitted any part of her duty2 she had regularly applied zuckhaut1 duly performed the fast1 had paid the expenses for poor pilgrims to ,mecca 7her substitutes72 and not until all the scruples of the just ,maulvec had been removed would he hear of1 or accept the ,begum's legacy4' ,the anecdote ,i have now given will serve to illustrate the character of some good people of ,hindoostaun of the present day2 indeed1 the veneration and respect paid by all classes to those men who lead religious lives1 is but little changed from the earlier pages of the ,mussulmaun history4 ,i have just met with a ,durweish anecdote1 of former times1 that may be worth transcribing1 as ,i have received it from ,meer ,hadjee ,shaah1 whose aid ,i am so much indebted to for subjects with which to amuse my friends4 ',shaah ood ,dowlah#aa was a ,durweish who flourished in the reign of ,king ,shah ,jaluui at ,delhi1 but whose fame is known throughout ,india to the present day4 ,the ,durweish was remarkable for his activity of body4 ,it is related1 that he was often to be seen at prayer in ,delhi1 and in three hours after he had transported himself eighty miles oil without any visible assistance but his own personal activity on foot4 ,this extraordinary rapidity of movement rendered him an object of veneration2 and the general belief was1 that he was highly favoured of ,heaven1 and gifted with supernatural power2 the life he led was purely religious1 with a total disregard of earthly riches4 ',the ,king1 ,shah ,jahan1 was a very sensible person1 and a great admirer of all that is counted good and excellent in his fellow-men2 he was particularly friendly to such men as the ,durweish1 or others who devoted their lives to religious exercises4 ,he had often heard of ,shah ood ,dowlah1 without ever meeting with him1 and on hearing of some singular acts of this ,durweish1 he was desirous of seeing him1 and gave orders accordingly to his ,minister1 that messengers should be sent in search of the holy man1 but as often as they appeared before the ,durweish's hut he was invisible2 this statement even added to the ,king's curiosity4 ,on a certain day the ,king was seated on the story of his palace which overlooked the town and the outskirts beyond the walls1 in conversation with his ,minister and favourites1 when the ,durweish was espied at no great distance standing on the broadway2 which1 when the ,king knew1 he desired messengers might be dispatched to convey the holy man to his presence4 ,your royal will shall be obeyed1 replied the ,minister2 but your ,majesty must be aware that the extent of the circuit from the palace to the outer gate is so great that long before a slave can get to that road1 ,shah ood ,dowlah will be beyond the reach of our summons4 ,with all due submission to your ,majesty's better judgement1 would it not be more prudent to call him from hence1 and persuade him to ascend the wall in a basket suspended to a rope4 ,the ,king agreed1 and the ,durweish was hailed4 ,our ,king1 the ,protector of the ,world1 commands ,shah ood ,dowlah's attendance8--,the ,durweish1 looking up at the summoner1 inquired1 ,where is the ,king8--,in this apartment1 he was answered4--,how am ,i to get near him8 he is too far off3 an old man does not well to climb4--,wait a minute1 replied the servant1 your conveyance shall be prepared4 ',in a few minutes the basket descended from the upper story1 by a strong rope1 well secured against the probability of accident4 ,the ,durweish1--who was covered with a chudha#ab1 or sheet1 to keep him from giddiness in the ascent1--seated himself firmly in the basket1 and the servants drew him up in safety4 ,he was immediately conveyed to the ,king's apartment2 who1 contrary to precedent1 rose at his entrance to receive this respected and much-desired guest4 ',pray be seated1 my friend1 said the ,king1 leading him to the most honoured part of the royal carpet4 ,the ,durweish obeyed without a moment's hesitation1 to the astonishment of the ,vizier1 nobles1 courtiers1 c41 who had never before seen a human being seated in the ,king's presence1 not even one of the most exalted of the nobles4 ,i have long desired this happiness1 said the ,king to the ,durweish1 that ,i might converse with you4 --,your ,majesty is very gracious to the poor ,durweish1 was responded4 ,i hear much of your great virtue and good life1 said the ,king1 from the world1 my subjects4--,they do but flatter the poor ,durweish1 was his reply2 adding1 none can tell what passes in my heart1 when they view only my face4 ,i am but a poor ,durweish4 ',i have many questions to ask you1 said the ,king1 which ,i hope to have resolved from your own mouth2 but1 first1 ,i beg to be informed1 what methods you have used in order to acquire that command over selfish feelings1 which is displayed in your intercourse with the world8 and by what means you have become so enlightened in the ways pleasing to ,god8 ',the ,durweish with a smile of pleasure1 and in language calm as respectful1 answered in the following words3--,your ,majesty1 the ,protector of the ,world1 was desirous of becoming personally known to the very meanest of your subjects1 the poor ,durweish2 the opportunity arrived1 and you condescended to let down a line of rope to assist your poor subject in the ascent to your presence4 ,with equal condescension you have seated me by your side2 and ,i1 the poor ,durweish1 feel a due sense of the honour conferred on me4 ,had ,i been anxious to gain admittance to the ,protector of the ,world1 many would have been the difficulties to surmount2 your castle is well guarded1 your gates innumerable to be passed ere this place could be reached1 and who would have aided the poor ,durweish's wishes8 ,but your ,majesty had the will1 and the power to effect that will2 whilst ,i1 who had neither1 might have exerted myself for ages without effect4 ,such then1 ,o ,king6 is the way ,god draws those whom ,he wills unto ,him4 ,he sees into the hidden recesses of the human heart1 and knows every working of mortal minds2 ,he has no difficulty to surmount2 for to whom in ,his mercy ,he grants evidence of ,his love1 ,he draws them to ,himself in heart1 in soul1 in mind1 with infinitely less effort than thou hast exerted to draw my mortal body within thy palace4 ,it is ,god who in love and mercy throws the line to man2 happy that soul who accepts the offered means1 by which he may ascend6' ,meer ,nizaam ood deen#ac lived many years at ,lucknow1 where he was much esteemed by the religious men of the time2 some who survived him have frequently entertained me with anecdotes of that respected ,durweish4 ,out of the many ,i have heard detailed by them1 ,i have selected for this place a few of the most interesting3-- ,a certain ,king of ,delhi 7whose name has escaped my recollection7 having heard of the remarkable piety of this ,durweish1 expressed a great desire to see him1 and the message was conveyed by a confidential person1 instructed to say to the holy man1 that his presence was solicited as a favour at ,court4 ,the person intrusted with the royal message1 remarked to ,meer ,nizaam1 when he had agreed to accompany him1 that his mean apparel was not suited to appear in the presence of majesty1 and offered to provide him with a superior dress4 ,the ,durweish looked steadily in the face of the proposer1 and addressed him1 ',friend6 know you not1 that clad in these very garments you deride1 ,i make my daily prayers to ,him who is the ,creator and ,lord of the whole earth1 and all that therein is8 ,if ,i am not ashamed to appear in the presence of my ,god thus habited1 canst thou think ,i shall deem it needful to change my garments for one who is1 at best but the creature of my ,creator8 ,thinkest thou ,i would pay more deference to my fellow-man than ,i have done to my ,god8 ,no1 no2 be assured the clothes ,i wear will not be changed for earthly visits4' ,this ,durweish had a mind and heart so entirely devoted to his ,creator1 and was so thoroughly purified from earthly vanity1 that his every wish was granted as soon as it had been formed in his heart1 says one of his many admirers1 ,meer ,eloy ,bauxh#ad2 who1 in proof that he was so gifted1 relates the following anecdote which ,i give in his own words3-- ',one day ,i was conversing with the ,durweish1 ,meer ,nizaam1 when he told me he could bring me to his door1 from my own home1 at any hour or time he pleased4 ,i was a little wavering in my belief of his power to do so1 and offered some remarks that indicated my doubts4 ,well1 said he in reply1 you shall be convinced1 my friend1 ere long1 ,i promise you4 ',a few evenings after this conversation had been held1 ,i was seated on my charpoy1 in meditation1--my usual practice after the evening namaaz1--when a sudden impulse seized my mind1 that ,i must immediately go off to the ,durweish who lived at the opposite extremity of this large city 7,lucknow74 ,i prepared to set out1 and by the time ,i was ready1 the rain burst forth in torrents from the over-charged clouds4 ,still the impulse was so strong that ,i cared not for this impediment even1 which under ordinary circumstances would have deterred me from venturing out on a dark evening of storm2 ,i wrapped myself up in my labaadah#ae1 took a stick and umbrella1 and sallied forth in great haste4 ,on reaching the outer gate of my premises1 the strong1 feeling that had impelled me to proceed1 vanished from my mind1 and ,i was as strongly urged by an opposite impulse to retire again within my own habitation1 where1 if ,i reasoned at all1 it was on the unusual changeableness of my fixed resolution1 for ,i never thought about the subject of the ,durweish's prediction at the time4 ',some few days after this1 ,i paid ,meer ,nizaam a visit1 and after our usual embrace and salutations were over1 he said to me1 ,well1 my friend1 are you convinced by this time1 that ,i have the power to bring you to me whenever ,i wish1 by the preparations you made for coming on the evening of such a day8 7mentioning the time and hour accurately74 ',i remember well my desire to visit you1 but why was ,i deterred from my purpose8 ,i asked4 ,the ,durweish replied1 ,out of pure compassion for the fatigue and pains it would have given you1 had you come so far on such a night of rain and tempest4 ,my pity for you altered my wishes1 and thereby your purposes4 ,i only wished you to be convinced1 and perhaps you are so now4' ,meer ,eloy ,bauxh often speaks of this circumstance1 and declares he has full confidence that the ,durweish in question possessed the power of influencing the minds of others1 or attracting them by his wishes to appear before him4 ',this ,durweish was once applied to by a ,mussulmaun1 who went regularly for many days in succession1 to watch a favourable moment for soliciting advice and assistance in his then uneasy state of mind4 ,the ,mussulmaun's name was ,hummoon#af1 since designated ,shah1 a native of the ,upper ,provinces of ,hindoostaun1 in the ,lahore district4 ,hummoon occasionally passing near the river1 had frequently observed1 amongst1 the number of ,hindoo women1 on their way to and from the place of bathing1 one young female whose charms riveted his attention4 ,he sometimes fancied that the girl smiled on him2 but aware of the strong prejudices of her caste1 which prohibits intercourse even1 much less marriage1 with men of another persuasion1 he loved therefore without hope2 yet he could not resist1 as the opportunity offered1 of again and again watching for a glance at the beautiful ,hindoo whose person had won his entire affections4 ,not a word had ever passed between them1 but he fancied she sometimes returned his looks of love in her smiles4 ',the passion of ,hummoon increased daily2 he could with difficulty restrain himself within the prescribed bounds2 he longed to address her1 and in vain puzzled his imagination for the proper means to adopt1 for he knew the edict of her caste had placed a barrier between them of an insurmountable nature4 ,for months he endured all the torments of his perplexing state1 and at last resolved on applying to the good ,durweish for advice and assistance1 whose famed powers had been long the subject of admiration among the ,mussulmauns4 ,hummoon went daily to the threshold of the ,durweish1 and seated himself among the many who1 like him1 had some favour to ask of the holy man1 at the propitious moment when he chose to be visible and disposed to look round upon his petitioning visitors4 ,all waited for a look with the most intense anxiety 7for a ,durweish does not always notice his courtiers71 and happy did he deem himself who was encouraged by the recognition of his eye1 to offer his petition by word of mouth4 ,many such applicants had been favoured by the ,durweish1 yet ,hummoon visited daily without being noticed by the holy man4 ,at length1 however1 a look of inquiry was given to the almost despairing ,hummoon2 thus encouraged1 he folded his hands1 and bent them forward in a supplicating attitude1 told his distresses as briefly as the subject would permit1 and concluded his tale of sorrow1 by entreating the ,durweish would instruct him in the exercise of some prayer by which he might be made happy with the object of his love4 ',the ,durweish listened attentively to ,hummoon's tale2 and more1 he pitied him1 for he felt at all times a due proportion of sympathy for the misery of his fellow-creatures1 and the singularity of ,hummoon's case affected him4 ,he told him he could teach the way to become deserving of having his wishes in this world granted to him1 but more he could not answer for2 but it would take him a considerable time to practise the devotions necessary to his future peace1 which were of the heart1 not the mere repetition of a prayer by the lips4 ,hummoon readily assured the ,durweish1 he was willing to be guided by his advice and instruction2 adding1 that he would patiently persevere for any length of time necessary1 so that at last his object might be accomplished4 ',hummoon commenced under the tuition of the ,durweish the practice of devotional exercises4 ,he forsook 7as was required of him7 all vain pursuits1 worldly desires1 or selfish gratifications2 day and night was devoted to religious study and prayer1 and such was the good effect of his perseverance and progressive increase of faith1 that at the end of some few months he had entirely left off thinking of the first object of his adoration1 his whole heart and soul being absorbed in contemplation of1 and devotion to1 his ,creator4 ,at the end of a year1 no trace or remembrance of his old passion existed2 he became a perfect ,durweish1 retired to a solitary place1 where under the shade of trees he would sit alone for days and nights in calm composure1 abstracted from every other thought but that of his ,god1 to whom he was now entirely devoted4' ,i am told that this ,durweish1 ,hummoon ,shah1 is still living in the ,lahore province1 a pattern of all that is excellent in virtue and devotion4 #a ,mir ,ilahi ,bakhsh4 #b ,shah ,sharif-ud-din1 ,mahmud4 #c ,jame' ,masjid1 the ,congregational mosque4 #d ,faqir1 a poor man1 one poor in the sight of ,god4 #e ,pathan1 a frontier tribe1 many of which reside in ,british ,india4 #f ,such a person is called ,hafiz4 #g ,maulavi ,mir ,sayyid ,muhammad4 #h ,early in the eighteenth century ,farrukhabad1 now a district of this name in the ,united ,provinces of ,agra and ,oudh1 became an independent ,state during the decay of the ,moghul ,empire4 ,the line of ,nawabs was founded by ,muhammad ,khan1 an ,afghan of the ,bangash tribe4 ,it was annexed by ,oudh in #agdi and ceded to the ,british in #ahja1 on which event the ,nawab ceased to be independent4 ,the last ,nawa b joined the rebels in the mutiny of #aheg4 #i ,wilayati ,begam1 the foreign lady4 #aj ,see p4 #fg4 #aa ,shah-ud-daula4 #ab ,chadar4 #ac ,mir ,nizam-ud-din4 #ad ,mir ,ilahi ,bakhsh4 #ae ,labada1 a rain-coat4 #af ,hamun4 ,,letter ,,xxv ,mussulmaun ,devotees4--,the ,chillubdhaars4--,peculiar mode of worship4--,propitiatory offerings4--,supposed to be invulnerable to fire4--,the ,maadhaars or ,duffelees4--,character of the founder4--,pilgrimage to his tomb4--,females afflicted on visiting it4--,effects attributed to the violation of the sanctuary by a foreigner4--,superstition of the ,natives4--,anecdote of ,sheikh ,suddoo and the ,genii4--,the way of the world exemplified1 a ,khaunie 7,hindoostaunie fable74--,moral fable4--,the ,king who longed for fruit444,page #cgj ,there are many classes of men amongst the ,mussulmauns1 who either abjure the world or seem to do so1 independent of those denominated ,durweish2-- such us the religions mendicants1 c41 who have no earthly calling1 and derive their subsistence from the free-will offerings of their neighbours1 or the bounty of the rich1 who from respect for their humble calling1 and a hope of benefit from their prayers1 or rather from the veneration of ,mussulmauns towards such of their faith as have renounced the world for the service of ,god4 ,the ,chillubdhaars#a are a well-known class of wanderers2 their founder was a ,syaad1 ,ahmud ,kaabeer1#b of whom many wonderful things are related sufficient to impress on the weak mind a belief in his supernatural ascendancy4 ,his presumed powers are said to have been chiefly instrumental in curing the sick or in removing temporal afflictions2 but his effectual prayers in behalf of people in difficulty1 they say1 surpassed those of any other of the whole tribes of devotees that have at any age existed4 ,his admirers and followers speak of him as having been invulnerable to fire4 ,in his lifetime he had forty disciples or pupils constantly with him2 at his death these forty separated1 each in the course of time accumulating his forty pupils1 after the pattern of their founder1 who also eventually became leaders1 and so on1 until at the present time1 it is conjectured1 there are few places in ,asia exempt from one or more detachments of these ,chillubdhaar practical beggars who are much admired by the weak2 and although they profess the same tenets and rules of life with their founder1 ,syaad ,ahmud ,kaabeer1 yet1 ,i believe1 no one gives the ,chillubdhaars of the present period credit for possessing either the virtues or the power of that man who set them so many bright examples2 nevertheless1 they are applied to on emergencies by the ignorant and the credulous of the present day1 courted by the weak1 and tolerated by all4 ,they all practise one plan whenever called upon to remove the difficulty of any person who places sufficient confidence in their ability4 ,on such occasions1 a young heifer1 two years old1 is supplied by the person having a request to make1 after which a fire of charcoal is made in an open space of ground1 and the animal sacrificed according to ,mussulmaun form4 ,the tender pieces of meat are selected1 spitted1 and roasted over the fire1 of which when cooked1 all present are requested to partake4 ,whilst the meat is roasting1 the ,chillubdhaars beat time with a small tambourine to a song or dirge expressive of their love and respect to the memory of the departed saint1 their founder and patron1 and a hymn of praise to the ,creator4 ,the feast concluded1 whilst the fire of charcoal retains a lively heat1 these devotees commence dancing1 still beating their tambourines and calling out with an audible voice1 ',there is but one ,god6--,mahumud is the ,prophet of ,god6' ,then they sing in praise of ,ali1 the descendants of the ,prophet1 and1 lastly1 of ,syaad ,ahmud ,kaabeer their beloved saint4 ,each then puts his naked foot in the fire3 some even throw themselves upon it1--their associates taking care to catch them before they are well down1--others jump into the fire and out again instantly2 lastly1 the whole assembly trample and kick the remaining embers about1 whilst a spark remains to be quenched by this means4#c ,these efforts1 it is pretended1 are sufficient to remove the difficulties of the persons supplying the heifer and the charcoal4 ,these mendicants live on public favour and contributions2 they wear clothes1 are deemed harmless1 never ask alms1 but are always willing to accept them1 and have no laws of celibacy1 as is the case with some wandering beggars in ,india1 who are naked except the wrapper2 sometimes they settle1 making fresh converts1 but many wander from city to city1 always finding people disposed to administer to their necessities4 ,they are distinguished from other sects1 by each individual carrying a small tambourine1 and wearing clothing of a deep buff colour4 ,there are another set of wandering mendicants1 who are called ,madhaar#d beggars1 or the ,duffelees1#e by reason of the small hand-drum they carry with them4 ,these are the disciples of the sainted ,maadhaar1 whose tomb is visited annually by little short of a million of people1 men1 women1 and children1 at a place called ,muckunpore1 about twenty koss from ,cawnpore4 ,maadhaar was esteemed in his lifetime a most perfect ,durweish1 and his admirers speak of the power he then possessed as still existing2 in that his pure spirit at stated periods hovers near his last earthly remains1 where the common people make a sort of pilgrimage to entreat his influence in their behalf4 ,a mayllah#f 7fair7 is the consequence of this annual pilgrimage1 which continues1 ,i think1 seventeen days in succession1 and brings together1 from many miles distant1 the men of business1 the weak-minded1 and the faithful devotees of every class in the ,upper ,provinces4 ,from the respect paid to the memory of ,maadhaar1 and the expected influence of his spirit at the shrine1 the ignorant people bring their sons to receive the saint's blessing on their tender years4 ,the man of business also presents himself before it1 desirous to insure a share of success at the fair1 and ultimate prosperity at home4 ,the devotee visits the shrine from a desire to increase in true wisdom by the reflected light of the ,maadhaar ,durweish's purer spirit4 ,women having made vows to visit the shrine1 come to fulfil it at this period1 if their hopes be realized in the birth of a son2 and others to entreat his influence that their daughters may be suitably married2 in short1 all who assemble at this mayllah have some prayer to offer1 or acknowledgments to make1 for they depend on the abundant power and influence of the saint's spirit to supply their several wants or desires4 ,at the shrine of this saint1 a descendant1 or as is suspected often in such cases1 a pretended relative1 takes his station to collect1 with all the appearance of sanctity and humility1 the nuzzas offered at the shrine of ,maadhaar4 ,the amount so collected is enormous1 if credit be given to the reports in circulation2 for all visitors are expected to present an offering1 and most of the pilgrims do it for conscience sake4 ,i knew a ,mussulmaun who went from curiosity to this mayllah2 he was accosted rather rudely as he was quitting the tomb1 without leaving a nuzza2 he told the guardian of the tomb he had presented the best nuzza he possessed1 in a prayer for the soul of the departed2 7as commanded every ,mussulmaun should offer when drawing near the tomb of one of his own faith74 ,i have conversed with a remarkably devout person1 on the numerous extraordinary stories related of ,maadhaar's life1 and the subsequent influence of his tomb4 ,he told me that women can never1 with safety to themselves1 enter the mausoleum containing his ashes2 they are immediately seized with violent pains as if their whole body was immersed in flames of fire4 ,i spoke rather doubtingly on this subject1 upon which he assured me that he had known instances of one or two women who had imprudently defied the danger1 and intruded within the mausoleum1 when their agony was extreme1 and their sufferings for a long time protracted1 although they eventually recovered4 ,another still more remarkable circumstance has been related to me by the ,natives1 for the truth of which ,i cannot venture to vouch1 although ,i have no reason to doubt the veracity of the narrators4 ',a party of foreigners1 encamped near the fair1 wished to see what was going on at this far-famed mayllah1 and for the purpose of gratifying their curiosity1 halted on a certain day in the vicinity of the ,durgah1 when the place was much thronged by the various pilgrims to that shrine4 ,the party dined in their tent1 but drank more wine than was consistent with propriety1 and one was particularly overcome4 ,when they sallied forth1 at the close of the day1 to visit this saint's tomb1 their approach was observed by the keepers1 who observing how very unfit the strangers appeared to enter the sanctuary of other men's devotions1--the hallowed ground that was by them respected1--the head-keeper very civilly advanced as they moved towards the entrance1 requesting that they would desist from entering in their apparent condition1 contrary to the rules of the place and people4 ,the convivial party then drew back1 without contesting the point1 excepting the one most disguised in liquor1 who asserted his right to enter wherever and whenever he thought good1 nor would he be controlled by any man in ,india4 ',the keepers spoke very mildly to the tipsy foreigner1 and would have persuaded him he was doing wrong1 but he was not in a state to listen to any argument dissuading him from his determined purpose2 they warned him that a severe punishment must follow his daring1 as he pushed past them and reeled into the mausoleum1 triumphing at his success4 ,he had approached the tomb1 when he was immediately seized with trembling1 and sank senseless on the floor2 his friends without1 observing his situation1 advanced and were assisted by the keepers in removing the apparently inanimate body to the open air3 water was procured1 and after considerable delay1 returning symptoms of life were discovered4 ,when able to speak1 he declared himself to be on the eve of death1 and in a few short hours he breathed his last4' ,the unhappy man may have died of apoplexy4 ,the ignorant part of the population of ,hindoostaun hold a superstitious belief in the occasional visitations of the spirit of ,sheikh ,suddoo4#g ,it is very common to hear the vulgar people say if any one of their friends is afflicted with melancholy1 hypochondria1 c41 ',ay1 it is the spirit of ,sheikh ,suddoo has possessed him4' ,in such cases the spirit is to be dislodged from the afflicted person by sweetmeats1 to be distributed among the poor2 to which is added1 if possible1 the sacrifice of a black goat4 ,i am not quite sure that the night blindness1 with which the lower orders of ,natives are frequently attacked1 has not some superstitious allusion attached to it2 but the only remedy ,i have ever heard prescribed for it is1 that the patient should procure the liver of a young kid1 which must be grilled over the fire1 and eaten by the afflicted person4 ,the story of this ,sheikh ,suddoo1 which is often related in the zeenahnahs of the ,mussulmauns1 is as follows3-- ',sheikh ,suddoo was a very learned man1 but a great hypocrite1 who passed days and nights in the mosque1 and was fed by the charitable1 his neighbours1 from such viands as they provided daily for the poor traveller1 and those men who forsake the world4 ,the ,sheikh sometimes wandered into a forest seldom penetrated by the foot of man1 where1 on a certain day1 he discovered a copper cup1 curiously engraved with characters which he tried in vain with all his learning to decipher4 ,the ,sheikh returned with the cup to the mosque1 regretting that the characters were unknown to him2 but as he had long desired to have a good-sized lamp1 he fancied from the peculiar shape of his prize1 that it would answer the very purpose1 and the same night he exultingly prepared his charaagh#h 7a light7 in the engraved vessel4 ',the moment he had ignited one wick1 he was surprised by the appearance of a figure1 resembling a human being1 standing before him1 ,who art thou1 he demanded1 intruding at this hour on the privacy of a hermit8--,i come1 replied the figure1 on the summons from your lamp4 ,that vessel1 and whoever possesses it1 has four attendants1 one of whom you see before you1 your slave4 ,we are ,genii1 and can only be summoned by the lighting up of the vessel now before you2 the number of your slaves will be in due attendance1 always guided by as many wicks as it may be your pleasure to light up for our summons4 ,demand our attendance1 at any hour you please1 we are bound to obey4 ',the ,sheikh inquired if he or his companions possessed any power4 ,power1 replied the ,genii1 belongs to ,god alone1 the ,creator of all things visible and invisible2 but by ,his permission we are enabled to perform1 to a certain extent1 any reasonable service our master requires4 ',the ,sheikh soon put their abilities to the test1 and satisfied himself that these agents would aid and assist him in raising his character with the world 7for he coveted their praise71 ,they would1 he thought1 assuredly believe he was a pious ,durweish1 when he could convince them by a ready compliance with their requests1 which must seem to follow his prayers1 and which he should be able to further now by the aid of the ,genii4 ',the pretended holy man employed his attendant ,genii fully2 many of his demands on their services were difficult1 and too often revolting to them2 yet whilst he retained the lamp in his possession1 they were bound to obey his commands4 ,he once heard of a king's daughter1 who was young and beautiful2 he therewith summoned the ,genii1 and required that they should convey the princess to him4 ,they reluctantly obeyed his command1 and the princess was the ,sheikh's unwilling companion in the mosque4 ,on another occasion1 he desired the ,genii to bring without delay1 to the ground in front of his present abiding place1 a very curious mosque situated many leagues distant1 the stones of which were so nicely cemented together1 that no trace of the joining could be discovered4 ,the ,genii received this command with regret1 but they were obliged to obey1 and departed from the ,sheikh's presence to execute his unworthy orders4 ',it happened that the mosque which the ,sheikh coveted was the retreat of a righteous man1 who had separated from the world to serve his ,god1 venerable in years and devout in his duties4 ,the ,genii commenced their labour of removing the mosque2 the good man who was at his devotions within1 fancied an earthquake was shaking the building to its foundation1 but as he trusted in ,god for preservation1 he breathed a fervent prayer as he remained prostrate before ,him4 ',the shaking of the mosque continued1 and he was inspired by a sudden thought that induced him to believe some supernatural agency was employed against the holy house2 he therefore called out1 ,who and what are ye1 who thus sacrilegiously disturb the house of ,god6 ,the ,genii appeared1 and made known to what order of beings they belonged1 whose servants they were1 and the purpose of their mission4 ',begone this instant6 replied the pious man1 with a tone of authority that deprived them of strength3 a moment's delay1 and ,i will pray that you be consumed by fire6 ,know ye not that this is a mosque1 holy1 and erected wherein to do service to the great and only ,god8 ,would ,sheikh ,suddoo add to his enormities by forcing the house of ,god from its foundation8 ,away1 ye servants of the wicked ,sheikh1 or meet the fire that awaits you by a moment's further delay6 ',the ,genii fled in haste to their profane employer1 whose rage was unbounded at their disobedience1 as he termed their return without the mosque2 he raved1 stormed1 and reviled his slaves in bitter sarcasms1 when they1 heartily tired of the ,sheikh's servitude1 caught up the copper vessel1 and1 in his struggle to resist the ,genii1 he was thrown with violence on the ground1 when his wicked soul was suddenly separated from his most impure body4' ,this story receives many alterations and additions1 agreeable to the talent and the inclination of the person relating it in ,native society2 but as there once was a person on whose history it has been founded1 they do not denominate it fabulous or khaunie4#i ,the following1 which ,i am about to copy from a translation of my husband's1 is really a mere fable2 and1 however trifling and childish it may appear1 ,i feel bound to insert it1 as one among those things which serves to illustrate the character of the people ,i have undertaken to describe2 merely adding1 that all these fables prove an unceasing entertainment in the zeenahnah1 with females who cannot themselves read1 either for amusement or instruction3-- ',a certain man was travelling on horseback through an immense forest2 and when he came to a particular spot1 he observed fire consuming some bushes1 in the centre of which was a monstrous large snake4 ,the ,snake was in danger of being destroyed by the flames1 so he called to the ,traveller1 in a voice of despair--,oh6 good ,sahib1 save me1 or ,i perish6#aj ',the ,traveller was a very tender-hearted creature1 prone to pity the painful sufferings of every living creature1 whether man or animal2 and therefore began to devise some scheme for liberating the ,snake from the devouring flames4 ,his horse's corn bag1 which was made of leather1 hung dangling by a rope from the crupper2 this1 he thought1 would be the best thing he could offer to the distressed ,snake4 ,accordingly1 holding fast by the rope1 he threw the bag towards the flames1 and desired the ,snake to hasten into it1 who immediately accepted the offered aid1 and the ,traveller drew him out of his perilous situation4 ',no sooner was the ,snake released from danger1 than1 ungrateful for the services he had received from the ,traveller1 he sprang towards him1 with the purpose of wounding his deliverer4 ,this1 however1 he failed to accomplish1 for the ,traveller drew back in time to escape the attack2 and demanded of his enemy his reasons for such base ingratitude1 saying--,have ,i not saved your life by my prompt assistance8 ,what a worthless reptile art thou6 ,is this thy mode of rewarding benefits8--,oh6 said the ,snake1 ,i am only imitating the way of the world2 who ever thinks of returning good for good8 ,no1 no6 every benefit received by the creature of this world is rewarded to the donor by an ungrateful return4 ,i tell you1 good ,traveller1 ,i am only following the example set me in the way of the world4 ',i shall not take your word for it1 said the ,traveller in reply2 but if ,i can be convinced that what you say is true1 you shall be welcome to bite me4--,agreed1 said the ,snake2 and off they set together in search of adventures4 ',the first object they met was a large ,pepul-tree#aa whose branches spread out an inviting shelter to the weary traveller to repose under1 without rent or tax4 ,the ,pepul-tree was asked1 ,whether it was consistent with the way of the world for the ,snake to try to wound the man who had preserved him from destruction4 ',the ,pepul-tree replied1 ,to follow in the way of the world1 ,i should say the ,snake was justified4 ,a good return is never now-a-days tendered for a benefit received by mere worldlings1 as ,i can bear witness by my own sufferings4 ,listen to my complaint3--,here in this solitary jungle1 where neither hut nor mansion is to be found1 ,i spread forth my well-clothed branches1--a welcome shelter to the passing traveller from the burning heat of the noontide sun1 or the deluge poured out from the over-charged cloud2---under my cover they cook their meal1 and my falling leaves supply them with fuel1 as also with a bed on which they may recline their weary limbs4 ,think you1 when they have thus profited by the good ,i have done them1 that they are grateful for my services8--,oh1 no6 the ingrates despoil the symmetry of my form1 break off my branches with violence1 and trudge off triumphantly with the spoil which may serve them for fuel for cooking at their next stage4 ,so you see the ,snake is right2 he has but followed the way of the world4 ',the ,snake exultingly led the way in search of other proofs by which he should be justified4 ,they fell in with a man who was by occupation a camel-driver4 ,the ,man being made acquainted with the point at issue1 desired to be heard1 as he could prove by his own tale that the ,snake's ingratitude was a true picture of the way of the world3--,i was the sole proprietor of a very fine strong camel1 by whose labour ,i earned a handsome competence for each day's provision of myself and family1 in conveying goods and sometimes travellers from place to place1 as my good fortune served me4 ,on a certain day1 returning home through an intricate wood1 ,i drew near to a poor blind man who was seated on the ground lamenting his hard fate4 ,hearing my camel's feet advance1 he redoubled his cries of distress1 calling loudly for help and assistance4 ,his piteous cries won upon the tender feelings of my heart2 so ,i drew near to inquire into his situation1 he told me with tears and sobs1 that he was travelling on foot from his home to visit his relations at the next town2 that he had been attacked by robbers1 his property taken from him by violence1 and that the boy1 his guide1 was forced from him by the banditti as a slave2 and here1 added the blind man1 must ,i perish1 for ,i can neither see my way home1 nor search for food2 in this lone place my friends will never think to seek me1 and my body will be the feast for jackals ere the morning dawns4 ',the poor man's story made so deep an impression on my mind1 that ,i resolved on assisting him2 accordingly my camel was made to kneel down1 ,i seated the blind man safely on my beast1 and set off with him to the city he called his home4 ,arrived at the city gates1 ,i lowered my camel1 and offered to assist the poor man in descending from his seat2 but1 to my astonishment1 he commenced abusing me for my barefaced wickedness1 collected a mob around us1 by his cries for help from his persecutor1 declared himself the master of the camel1 and accused me of attempting to rob him now as ,i had done his brother before4 ',so plausible was his speech--so apparently innocent and just his demands--that the whole collected populace believed ,i was actually attempting to defraud the blind man of his property1 and treated me in consequence with great severity4 ,i demanded to be taken before the ,kauzy of the city4 ',yes yes1' said the blind man1 'we will have you before the ,kauzy'2 and away we went1 accompanied by the crowd who had espoused the blind man's cause against me4 ',the blind man preferred his claim1 and advocated his own cause with so many arguments of apparent justice1 that ,i was not allowed a voice in the business2 and in the end ,i was sentenced to be thrust out of the city as a thief and vagabond1 with a threat of still greater punishment if ,i dared to return4 ,here ends my sad tale2 and you may judge for yourself1 oh1 ,traveller6 how truly the ,snake has proved to you that he follows but the way of the world6 99 99 99 99 99 ',as they pursued their way in search of further conviction1 they met a ,fox1 whose wisdom and sagacity was consulted on the important question4 ,having heard the whole history with becoming gravity1 the ,fox addressed the ,traveller3--,you can have no good reason to suppose1 ,mr4 ,traveller1 that in your case there should be any deviation from the general rule4 ,i have often been obliged to suffer the vilest returns from friends whom ,i have been active to oblige2 but ,i am rather curious to see the way you effected the release of the ,snake from the fire1 for ,i will candidly confess myself so stupid as not clearly to understand the description you have both attempted to give4 ,i shall judge the merits of the case better if ,i see it performed4 ',to this proposal the ,snake and ,traveller agreed3 and when the corn bag was thrown towards the ,snake1 he crept into it as before4 ,the ,fox then called out to the ,traveller ,draw quickly6 he did so1 and the ,snake was caught by a noose in the cord which the ,fox had contrived unperceived1 by which the ,snake was secured fast round the middle4 ,now1 said the ,fox1 bruise your enemy1 and thus relieve the world of one base inhabitant6'#ab ,this fable is frequently enlarged and embellished by the reciter to a considerable extent1 by introducing many different objects animate and inanimate1 to elucidate the question before the ,fox arrives1 who is generally brought in to moral the fable4 ,i trust to be excused for transcribing the following moral fable which was translated from the ,persian by my husband for my amusement1 bearing the title of ',the ,king who longed for an unknown fruit3'-- ',a certain ,king was so great a tyrant1 that his servants and subjects dreaded each burst of anger1 as it were the prelude to their own annihilation4 ,the exercise of his will was as absolute as his power2 he had only to command1 and obedience followed1 however difficult or inconvenient to the people who served under him4 ',this tyrant dreamed one night that he was eating fruit of an extraordinary flavour and quality4 ,he had never in his whole life seen fruit of the kind1 neither had he heard such described by travellers2 yet when he ruminated on the subject in the morning he was resolved to have fruit of the same sort his dream presented1 or his people should suffer for his disappointment4 ',the ,king related his dream1 and with it his commands to his ,vizier1 his courtiers1 and attendants1 that fruit of the same description should be brought before him within seven days2 in default of which he vowed solemnly that death should be the portion of his ,vizier1 his courtiers1 and servants4 ,they all knew the ,king meant to be obeyed1 by the earnestness of his manner1 and they trembled under the weight of his perplexing orders2 each1 therefore1 was speedily engaged in the all-important search4 ,the whole empire was canvassed1 and all the business of the ,court was suspended to satisfy the whim of the ,monarch1 without avail2 terror and dismay marked the countenance of the whole city--for certain death awaited these servants of the ,court--and there was but now one day left to their hopes4 ,the city1 the suburbs1 the provinces1 had been searched2 disappointment followed from every quarter1 and the threatened party gave up their hearts to despair4 ',a certain ,durweish1 knowing the consternation of the people1 and feeling pity for their unmerited sufferings1 sent for the ,vizier privately4 ,i am not1 said the ,durweish1 by any means anxious to please the vanity and silly wishes of your master1 the ,king1 but ,i do hear with pity the state of despair you and your fellows are reduced to1 by the unsuccessful results of your search after the fruit1 and the certain consequences which are to follow your failure4 ',then giving the ,vizier a fragment of a broken pitcher1 on which was ciphered unknown characters1 he told him to take it with him to a certain tomb1 situated in the suburbs of the royal city1 7directing him to the spot with great exactness71 and casting the fragment on the tomb1 to follow the directions he would there receive2 he further desired him to be secret1 to go alone1 and at midnight4 ',the now hope-inspired ,vizier went as desired at midnight1 and cast the fragment on the tomb1 which instantly opened to him4 ,he then descended a flight of steps1 from the foot of which1 at a little distance1 he first espied a light not larger than a taper1 but which increased as he went on until the full splendour of noonday succeeded4 ,proceeding with confidence1 revived hope cheered his heart1 anticipating that by success so many lives besides his own would be preserved through his humble endeavours2 and that life would be more than doubly dear1 as the prospect of losing the gift had embittered the last few days so severely4 ',the ,vizier passed on courageously through halls1 corridors1 and apartments of magnificent structure1 decorated and furnished in the most perfect style of elegant neatness4 ,everything he saw bore marks of splendour4 ,the ,king's palace was then remembered in all its costliness1 to be as much inferior to the present scene as could be detected by the lapidary's correct eye1 when comparing the diamond with the pebble4 ',he was perfectly entranced as he gazed on the emerald gate1 through which he had to pass to enter a garden of luxuriant beauty1 where every shrub1 plant1 flower1 and fruit teemed with richness4 ,in the centre of a walk an old man was seated in a chair of burnished gold1 clad in the costume of the country1 who seemed to be engaged in breathing the sweet odours by which he was surrounded with a calm and tranquil countenance of joy4 ,i know your business1 said the possessor of this paradise1 to the ,vizier as he advanced towards him2 you are come to obtain fruit from this tree1 which bows its branches to the earth with the weight and number of its burden4 ,take one only2 this is the fruit your master's dream pictured to his fancy4 ',full of joy at the prospect of release from the dreaded anger of his royal master1 the ,vizier hastily plucked the fruit1 and retreated by the way he came1 without waiting to inquire what the old man meant by an exclamation he uttered at parting1 which at the time seemed of lesser import than he afterwards imagined2 but ,alas1 the world was recalled to his memory on his way back to the palace1 and haunted his mind so strongly that he became restless and uneasy1 even after the ,king had conferred honours and favours innumerable on him for his successful efforts in procuring that fruit which had never before been seen by any creature on earth but by the ,king1 and by him only in a dream4 ,alas1 the world6 was like a dark envelope over every attempt to be cheerful2 an impenetrable cloud seemed to pervade the ,vizier's mind2 he could think of nothing but the parting words of the old man1 and his own folly in not inquiring his meaning4 ',the ,vizier at last went to the same ,durweish who had befriended him in his hour of need1 and related to him the obstacle to his enjoyment of the blessings and honours which had crowned his success1 and hoped from this holy-minded man to ascertain the meaning of that perplexing sentence1 ,alas1 the world6 ,the ,durweish could not1 or would not explain the old man's meaning2 but willing to do the ,vizier all possible service1 he proposed giving him again the necessary passport to the inhabitant of the garden4 ',the fragment of a pitcher was again traced with the mystic characters1 and with this in his hand the ,vizier at midnight sought the tomb1 where he found as easy access as on the former occasion4 ,everything he saw seemed doubly beautiful to his imagination since his former visit4 ,he entered by the emerald gate and found the old man enjoying the magnificent and sense-devouring scene1 with as much delight as mortals are wont to show when content fills the heart of man4 ',i know your second errand1 my friend1 said the old man1 and am quite as willing to oblige you as on your first visit4 ,know then1 ,vizier1 that whilst an inhabitant of earth1 ,i followed the humble occupation of a village barber2 by shaving and paring nails ,i earned my daily bread1 and maintained my family4 ,sometimes ,i collected ten pice in my day of labour from house to house1 and if twelve crowned my efforts ,i was fortunate4 ',many years passed over my head in this way1 when one day ,i was less successful in my calling1 and but half my usual earnings was all ,i had gained4 ,on my way home ,i was ruminating on the scantiness of the meal likely to be procured by five pice for my family of seven people2 the season was one of such great scarcity1 that ten pice on other days had been of late barely sufficient to procure our daily food2 and even with twelve we thought our wants had been but inadequately supplied4 ,i went on grieving1--more for my family than myself1 it is true1--and could have cried at the thought of the small portion of bread and dhall ,i should see allotted to each individual dependant on me4 ',in my progress towards home1 whilst regretting my poverty1 ,i saw an unfortunate beggar1 whose earnest entreaty seemed to make no impression on those who passed him by2 for1 in truth1 when money is scarce and corn dear1 people's hearts grow somewhat cold to the distresses of those who have no claim by kindred ties4 ,but with me it was otherways3 my scantiness seemed to make me more tender to the sorrows of my fellow-creatures4 ,poor soul1 said ,i to myself1 thou art starving1 and no one gives ear to thy complaints2 now if ,i take home this scanty produce of my day's labour1 it will not give a meal to all my household2 besides1 they dined with me tolerably well yesterday4 ,we shall not starve by one day's fasting2 to-morrow ,divine ,providence may send me in the way of more bearded men than ,i have met to-day4 ,i am resolved this poor man shall have the benefit of a good meal for once1 which he supplicates for in the name of ,god4 ',i then went to the beggar and threw the five pice into his upheld wrapper4 ',there1 brother1' said ,i1 'it is all ,i have2 go1 make yourself happy in a good meal1 and remember me in your prayers4' ',may ,heaven give you plenty in this world and bless your soul in the next6' was his only response4 ,that prayer was heard1 for during my further sojourn on earth abundance crowned my board2 and here1 it is unnecessary to remark on the bounties by which you perceive ,i am surrounded4 ',that ,i said ,alas1 the world6 was from the reflection that ,i did but one act of real charity whilst ,i remained in it1 and see what an abundance rewards me here4 ,had ,i known how such things are rewarded hereafter1 ,i should have been more careful to have embraced the passing opportunities1 while ,i walked with my fellow-man on earth4 ,that ,i said1 ,alas1 the world6 to you1 was an intended admonition to mankind2 to convince them of the blessings bestowed in this world of bliss eternal1 in reward for every proper use to which the benefits they received in their probationary state of existence may have been devoted4 ,go1 friend6 and profit by the example ,i present of heavenly rewards6 ,persevere in a course of practical charity in that world you still inhabit2 and secure1 whilst you may1 the blessed rewards of eternity6' #a ,this term does not appear in the ordinary dictionaries or ,census reports4 ,sir ,c4 ,lyall1 with much probability1 suggests that the correct form is ,chalapdar1 'a cymbal player'4 #b ,a saint1 ,sayyid ,ahmad ,kabir1 is buried at ,bijaimandil1 ,delhi4 ,t4,w4 ,beale1 ,oriental ,biographical ,dictionary1 s4v4 #c ,fire-walking is practised by many ,musalman devotees4 ,in a case recorded on the ,,nw4 frontier1 a fakir and other persons walked through a fire-trench and showed no signs of injury2 others came out with blistered feet and were jeered at as unorthodox ,musalmans2 a young ,sikh1 shouting his ,sikh battle-cry1 performed the feat1 and as he escaped uninjured1 a riot was with difficulty prevented4--,t4,l4 ,pennell1 ,among the ,wild ,tribes of the ,afghan ,frontier1 #aiji1 p4 #cg1 ,see ,m4,l4 ,dames1 ',ordeals by ,fire in the ,punjab' 7,journal ,anthropological ,society1 ,bombay1 vol4 iv74 ,the subject is fully discussed by ,sir ,j4 ,frazer1 ,the ,golden ,bough#c1 part vii1 vol4 ii1 #aiac1 pp4 #e ff4 #d ,madari fakirs1 who take their names from ,badi-ud-din ,madar ,shah1 a disciple of ,shaikh ,muhammad ,taifuri ,bastami1 who died ,a4,d4 #adcd at the ago of #abd years1 and is buried at ,makanpur in the ,cawnpur ,district1 where an annual fair is held at his tomb4 ,on the anniversary of his death food is offered here1 and amulets 7baddhi7 are hung round the necks of children4 ,some light a charcoal fire1 sprinkle ground sandalwood on it1 and jumping into it1 tread out the embers with their feet1 shouting out dam ,madar1 'by the breath of ,madar6' the phrase being regarded as a charm against snake-bite and scorpion stings4 ,after the fire-walk the feet of the performers are washed and are found to be uninjured4 ,others vow a black cow1 sacrifice it1 and distribute the meat to beggars4 ,the rite is of ,hindu origin1 and ,hindus believe that the saint is an incarnation of their god ,lakshmana4--,jaffur ,sharreef1 ,qanoon-e-,islam1 #aeh f43 ,w4 ,crooke1 ,tribes and ,castes of the ,,nw4 ,p4 and ,oudh1 iii4 #cig ff4 #e ,dafali1 from daf1 a drum4 #f ,mela4 #g ,shaikh ,saddu is the special saint of women4 ,his name was ,muhi-ud-din1 and he lived at ,amroha or ,sambhal1 in the ,united ,provinces of ,agra and ,oudh4 ,some unorthodox ,musalmans offer food in the name1 and hold a session1 in which a female devotee becomes possessed4 ,a woman who wants a child says to her3 ',lady6 ,i offer my life to you that ,i may have a child'1 whereupon the devotee gives her betel which she has chewed1 or sweets1 and this is supposed to bring about the desired result 7,jaffur ,shurreef1 ,qanoon-e-,islam1 #ahd f3 ,w4 ,crooke1 ,popular ,religion and ,folklore of ,northern ,india1 i4 #bjd74 ,in ,bihar it is said that he had a lamp with four wicks1 on lighting which1 four ,jinns appeared1 and he used them for the purpose of debauchery4 ,finally1 another ,jinn slew him4 ,people become possessed in his name1 and when summoned in cases of illness or trouble1 announce that a goat or a cock must be sacrificed to the saint 7,census ,report1 ,bengal1 #aija1 i4 #ahj74 #h ,chiragh1 an earthenware cup in which a wick is lighted4 #i ,kahani1 a folk-tale4 #aj ,this tale comes from the ,nala-,damayanti ,saga4 ,nala finds a snake in danger of death from a jungle fire1 saves it1 and is bitten by the reptile1 in the forehead1 which causes him to become weak1 deformed1 and black in colour4 ,the snake turns out to be the ,king ,snake1 ,karkotaka4 ,he says to ,nala3 ',i gave you this bite for your good1 as you will soon learn1 in order that your deformity may conceal you in carrying out your plans' 7,c4,h4 ,tawney1 ,katha-saral-,sagara1 i4 #efd f43 ,c4,h4 ,bompas1 ,folklore of the ,santal ,parganas1 #adi ff474 #aa ,pipal1 ,ficus religiosa4 #ab ,a common ,indian folk-tale4 ,in one of the most common versions the jackal tricks the ungrateful tiger1 and induces him to go back to his cage4 ,,letter ,,xxvi ,superstition of the ,natives4--,fair annually kept by ,hindoos4--,supposed practice of witchcraft by an old woman4--,assaulted by an infuriated populace4--,rescued by a ,native gentleman4--,he inquires their reasons for persecuting her4--,is instrumental in appeasing their malignity4--,endeavours to remove their prejudice4--,proneness of ,asiatics to superstition4--,opinion of a ,mussulmaun on the influence of evil spirits4--,account of a woman possessed by an evil spirit4--,dialogue with her during the paroxysms of her affliction4--,means used for her recovery4--,further allusions to the false notions of the ,natives respecting supernatural agency444,page #chg ,all the ,natives of ,hindoostaun appear to me to be1 more or less1 tinctured with superstitious notions1 which1 in many instances1 are so grafted in their nature as to resist every attempt made to root out by arguments the folly of this great weakness4 ,i hope to be forgiven for introducing in this ,letter a few anecdotes and occurrences1 which may illustrate that faulty side of the character of a people who have not derived those advantages which are calculated to displace superstition from the mind of man2--in a word1 they are strangers to that ,holy volume which teaches better things4 ,a fair had been held at ,lucknow one afternoon1 not immediately within our view1 but the holiday folks passed our house on the road to and from the scene of action4 ,this fair or mayllah is visited by all ranks and classes of ,natives2 but it is strictly a ,hindoo festival annually kept up in remembrance of the celebrated ,kornea1#a of ,hindoo mythologic celebrity1 who according to their tradition1 when but a child1 on a certain day killed with his slender arm a great tyrant1 the giant ,khaunce4 ,had there ever existed a suspicion that the ,hindoos sprang from any of the tribes of ,israel1 ,i should have imagined the event they celebrate might have reference to the act of ,david1 who with his single arm destroyed ,goliath of ,gath4 ,this1 however1 can hardly be supposed1 although the similarity is remarkably striking4 ,the figure of ,khaunce is made up of bamboo and paper1 representing a human being of gigantic stature1 and bearing a most fierce countenance1 with some certain appendages1 as horns1 tail1 c41 to render the figure more disgusting4 ,it is placed near the bank of the river ,goomtie1 in a conspicuous situation1 for the wonder and admiration of some1 the terror of the weak1 and the satisfaction of the believers in the fabled story of ,kornea and his supposed supernatural power4 ,kornea is represented by a little boy1 dressed in costly apparel1 who is conveyed in grand procession1 seated on an elephant1 and surrounded by attendants on horseback1 with bands of music and a multitude of followers1 through the principal streets of the city to the chosen spot where ,khaunce is placed to be attacked by the child4 ,when the farce is properly prepared for the attack1 the child1 ,i am told1--for ,i have never seen the ceremony1--takes aim from his well-ornamented bow1 and with a single arrow sends the monstrous giant into the river1 whilst the shouts of the multitude declare the victory of ,kornea1 and the destruction of the enemy to the repose of mankind4 ,the figure1 ,i should have remarked1 is made up of parts merely placed on each other1 so that the force of an arrow is sufficient to dislodge the lofty erection as readily as a pack of cards in a mimic castle may be levelled by a breath4 ,the mayllah concludes when the floating members of the figure have glided with the stream out of sight4 ,a party of poor weak-minded mortals1 pedestrians1 but by their dress respectable people1 returning from this day's mayllah when the evening was well advanced1 suddenly halted near my house2 my attention was soon aroused by violent screams1 and exclamations of ',seize her6 seize her6 she is eating my heart6' accompanied by all those indications of fear and pain1 that did not fail to excite my sympathy2 for ,i could not comprehend what was the matter and imagined the poor man had been wounded by the hand of an assassin4 ,a crowd quickly assembled1 and a great bustle ensued2 ,i was really alarmed1 and the tumult of voices continuing for some minutes1 we distinctly heard the loud cries of a coarse female voice who seemed to be in great danger of losing her life by the rough treatment of a lawless rabble2 this induced a ,native gentleman of our family to venture out1 to ascertain if possible the cause of the excitement1 and also to endeavour to assuage the angry feelings of the turbulent party4 ,his appearance amongst them produced the desired effect1 they were silenced by his command2 and when the man whose alarming screams had first assailed us1 was brought before him1 he found that he was a man of great respectability amongst the shop-keepers of the city1 with a child of four years old in his arms1 or rather ,i should say the child was seated astride on his father's hip1 the arm encircling the child's body1 as is the general manner of nursing amongst all classes of the ,natives4 ,on being questioned as to the cause of his raising the tumult1 he declared that he was walking quietly on the roadway with his party1 when the old woman 7who was in custody7 had touched him as he passed1 when immediately his heart sickened1 and he was sensible she had bewitched him1 for she was still devouring his heart and feasting on his vitals4#b ',i will certainly kill her6' he added1 'if she does not restore me to myself and my child likewise6'--',when was your child attacked8'--',about four days since1' answered the angry father4 ',good man6' replied my friend2 'you must be under the influence of delusion1 since you told me just now1 the woman is a stranger to you1 and that you never saw her before2 how could she have bewitched your child then four days ago8 ,i am sure weakening fears or illness has taken possession of your better feelings2 the poor creature looks not like one who possesses the power you ascribe to her4' ,the old woman threw herself at the feet of my friend1 and implored his protection1 reiterating her gratitude to him as her preserver from the fury of an angry populace1 who had already beaten her with slippers on her head1 as a prelude to their future harsh intentions towards her4 ,she stretched out her hands to touch him and bless him1 as is the custom with the lower orders of women to their superior of either sex1 but the multitude insisted she should not be allowed to let her unhallowed hands fall on the good ,mussulmaun gentleman2 in a second was to be heard the invocations of ,hindoos and ,mussulmauns1 on their several sources of supreme aid1 to save the gentleman from her power1 for all the mob felt persuaded the old woman was a witch4 ',be assured you are mistaken1 ,i1 at least1 have no fears that her touch can harm me2' responded my friend4 ',exercise your reason--is she not a human being like ourselves8 ,true she is old and ugly1 but you are really wicked in accusing and ill-treating the poor wretch4' ,they were silenced for a few minutes1 then declared she must be a witch1 for her feet were crooked1 she was desired to exhibit them1 and they were found to be perfectly good straight feet4 ,my friend inquired of the old woman who she was2 she answered1 ',a poor mazoorie#c 7corn-grinder71 my husband and my sons are grass-cutters1 our abode is in the serai 7inn for travellers71 we are poor1 but honest people4' ',you see1 ,sir1' said my friend to the accusing person1 'your own weak fears have imposed upon your mind4 ,this woman cannot have done you any injury2 let her depart quietly to her home without farther annoyance4' ',no6' replied the accuser1 'she must satisfy me she is not a witch1 or worse than that1 by allowing me to pluck a few hairs from her head4'--' ,what benefit do you propose to yourself by this measure8'--',why ,i shall relieve myself from her power over me1 by possessing hairs plucked from her head1 on which my friends will exercise certain prayers1 and thus the craft she has used to bewitch me will be dissolved1 and ,i shall be restored to myself again4'#d ,willing as my friend was to get the poor woman released from the hands of the accusing party1 and finding reason or argument of no avail in turning them from their purpose to detain her1 the terms were acceded to on the one part1 provided the woman herself was willing to comply1 to which1 when she was asked1 she replied1 ',i am not the wretched creature my accuser imagines1 and therefore can have no objection1 on condition that ,i may be allowed afterwards to return to my home in peace4' ,the poor old head was now in danger of being plucked of its white hairs by the surrounding crowd1 whose extravagant desire to possess the1 to them1 invaluable specific against witchcraft--for they still believed she was actually a witch--led them to overlook humanity and feeling2 but the peacemaker's voice was again heard1 commanding the crowd to desist1 and they should all be gratified1 when the scissors he had sent a servant to fetch1 might enable them to possess the prize without inflicting pain on the poor persecuted woman4 ,whilst this was in agitation1 and before the scissors were used1 several well-armed soldiers1 attracted by the appearance of a riot1 had made their way to the scene of contention1 who recognizing the old woman as the mother and wife of their three grass-cutters1 immediately took the poor old soul under their protection1 and conveyed her safely from her tormentors4 ,my friend was very well satisfied to resign his charge to their guardianship1 and not a little pleased that he had been instrumental in preserving a fellow-creature from the lawless hands of the foolishly superstitious of his countrymen4 ,it is lamentable to witness how powerful an ascendancy superstition sways over the minds of ,asiatics generally4 ,the very wisest1 most learned1 most religious1 even1 are more or less tinctured with this weakness2 and1 ,i may add1 that ,i have hardly met with one person entirely free from the opinion that witchcraft and evil agency are in the hands of some1 and often permitted to be exercised on their neighbours4 ,the truly religious people declare to me1 that they only are preserved from such calamities who can place their whole reliance on the power and goodness of ,god alone2 ,who1 they are persuaded1 will never suffer ,his faithful servants to be persecuted by the evil one in any shape1 or under any mysterious agency4 ,perfect dependance on ,divine ,providence is the ,mussulmaun's only safeguard1 for they declare it to be their belief that evil agency exists still1 as it did in the first ages of the world4 ,faith and trust in ,god can alone preserve them2 when that fails1 or if they have never learned to rely on ,him for protection1 they are necessarily exposed to the influence of that evil agency by which so many have suffered both in body and soul amongst their country-people4 ,the return of our friend1 with the explanation of the scene ,i had witnessed from my window1 led me to inquire very minutely into the opinion and general belief of the ,mussulmauns on such subjects4 ,a sensible1 clever gentleman of that persuasion then present1 told me that there could be no doubt witchcraft was often practised in ,lucknow1 detailing things he had often heard1 about the wicked amongst human beings who practised muntah#e 7incantations72 and perhaps would have explained the motives and the acquired power if ,i had been disposed to listen4 ,i inquired of my friend1 as he had always appeared a religious person1 whether he really believed in magic1 genii1 evil agency1 c4 ,he told me1 that he did believe certainly that such things still existed2 but he added1 'such power can only work on the weak or the wicked1 for that heart whose dependance is wholly fixed on ,god1 has a sure protection from every evil1 whether of man or spirit4 ,you have in your sacred book a full and ample delineation of the works of magic1 in the period of ,moses1 and also of ,saul4 ,in later periods you have proofs of greater weight with you1 where ,christ cast out devils and gave the same power to ,his disciples4 ,my opinion1' he added1 'will not alter yours1 nor do ,i wish it2 neither would ,i argue or dispute with you on subjects become obsolete in the enlightened world of which you are a member1 but as far as my own individual opinion is concerned1 it is my belief that all things are possible to the ,almighty power and will of ,god4 ,and ,i see no right we have either to inquire why1 or to dispute about the motives by which ,his wisdom permits the weak to be afflicted for a season1 or the wicked to be punished in this life4' ,i inquired if he had ever witnessed any of the strange events ,i continually heard his people speak of1 as having occurred in their neighbourhood1 such as people possessed with unclean spirits1 sufficient to confirm his belief in their probability4 ,he replied1 ',i have not only witnessed but have1 under ,divine ,providence1 been the instrument to convey relief to several different women1 who suffered from being possessed by evil spirits4' ,he then related the following1 which ,i copy from the notes ,i took at the time of his relation3-- ',when ,i was a very young man1 my mind was bent on inquiring into the truth of the generally believed opinion1 that some righteous men of our faith had power granted to them to remove evil spirits from their victims4 ,i took the advice of a certain venerable person1 who was willing to impart his knowledge to me4 ,preparatory to my own practice1 ,i was instructed to forsake the haunts of man1 and give myself wholly to prayer4 ,accordingly ,i absented myself from my home1 family1 and friends1 and led the life you would call a hermit's2 my food was simply herbs and fruits1 and occasionally an unleavened cake of my own preparing1 whilst the nearest tank of water supplied me with the only beverage ,i required2 my clothing a single wrapper of calico2 my house a solitary chupha 7a thatch of coarse grass tied over a frame of bamboo71 and this placed on the margin of a wood1 where seldom the feet of man strayed to interfere with1 or disturb my devotion4 ,my days and nights were given to earnest prayer2 seeking ,god and offering praises with my mouth to ,him1 constituted my business and my delight for nearly two whole years1 during which time my friends had sought me in vain1 and many a tear ,i fear was shed at the uncertain fate of one they loved so well in my father's house4' ',the simplicity of my mode of life1 added to the veneration and respect always paid to the ,durweish's character1 raised me in the opinion of the few who from time to time had intruded on my privacy1 to ask some boon within my limits to give as a taawise#f 7talisman71 which is in fact a prayer1 or else one of the names or attributes of ,god1 in such a character as best suited the service they required2 for you must be told1 in the ,mussulmaun faith1 we count ninety-nine different names or titles to the great merciful ,creator and only true ,god4 ,in many cases the taawise ,i had so given1 had been supposed by the party receiving them1 to have been instrumental in drawing down upon them the favour of ,god1 and thus having their difficulties removed2 this induced others influenced by their report1 to apply to me1 and at last my retirement was no longer the hermit's cell1 but thronged as the courtyard of a king's palace4 ,my own family in this way discovered my retreat1 they urged and prevailed on me to return amongst them1 and by degrees to give up my abstemious course of life4 ',the fame of my devotion1 however1 was soon conveyed to the world2 it was a task to shake off the entreaties of my poor fellow-mortals who gave me more credit for holiness of life than ,i felt myself deserving of4 ,yet sympathy prevailed on me to comfort when ,i could1 although ,i never dared to think myself deserving the implicit confidence they placed in me4 ',on one occasion ,i was induced1 at the urgent entreaties of an old and valued friend1 to try the effects of my acquired knowledge in favour of a respectable female1 whose family1 and her husband in particular1 were in great distress at the violence of her sufferings4 ,they fancied she was troubled by a demon1 who visited her regularly every eighth day2 her ravings when so possessed endangered her health1 and destroyed the domestic harmony of the house4 ',the day was fixed for my visit1 and the first exercise of my acquirements2 even then ,i had doubts on my mind whether the demons so often quoted did really exist1 or were but the disordered wanderings of imagination2 and if they did exist1 ,i still was doubtful as to the extent of my knowledge being sufficient to enable me to be the instrument for effecting the desired benefit4 ,trusting faithfully1 however1 in ,god's help1 and desiring nothing but ,his glory1 ,i commenced my operations4 ,the woman was seated on a charpoy 7bedstead7 behind a wadded curtain1 which hid her from my view4 ,respectable females1 you are aware1 are not allowed to be seen by any males except very near relatives4 ,i took my seat opposite the curtain with the husband of the suffering woman1 and entered into conversation with him on general subjects4 ',i soon heard the wild speeches of the woman1 and my heart fully sympathized in her sufferings4 ,after preparing the sweet-scented flowers for my purpose 7it is believed all aerial beings feed on the scent of flowers71 fire was brought in a chafing-dish1 at my request1 and a copper plate was placed on this fire1 on which ,i strewed my prepared flowers mixed up with drugs4 ,instantly the demon became furious in the woman1 calling out to me1 ,spare me6 spare me6 ',i should remark that the woman was so entirely hidden by the curtain as to leave it beyond a doubt that she could not see what ,i was doing on the other side1 but she seemed1 by the instinct of the evil spirit which possessed her1 to be thoroughly acquainted with the nature of my visit1 and the exertion ,i was making by prayer1 for her release from the intruder4 ,the women attending her1 her friends and relatives1 had no power to restrain her in the violence of her paroxysms2 she tore the curtain with more than human force1 and it gave way1 leaving her and the other women exposed to my gaze4 ',i would1 from modesty1 have retired1 but her husband1 having confidence in my ability to help his afflicted wife1 whom he loved most tenderly1 entreated me not to retire1 but to think of the woman as my own sister4 ,the woman1 or rather the demon in the woman1 told me what ,i was going to do was not withheld from her knowledge1 desiring me immediately to leave the place4 ',who are you8 ,i inquired4--,i am the spirit of an old woman1 who once inhabited this house2 was answered by a coarse harsh voice4--,why have you dared to possess yourself of this poor female8 she never could have done you any injury4--,no1 was answered1 not the female1 but her husband has taken possession of this house1 and ,i am here to torment him for it1 by visiting his wife4 ',do you know that ,i am permitted to have power to destroy you in this fire8--,yes1 but ,i hope you will shew mercy2 let me escape and ,i will flee to the forest4--,i cannot agree to this1 you would then1 being at liberty1 fasten yourself on some other poor mortal1 who may not find one to release him from your tyranny2 ,i shall destroy you now2 and ,i was actually preparing my methods for this purpose1 when the screaming became so violent1 the poor woman's agony so terrific1 that ,i dreaded her instant death from the present agony of her ravings4 ',how am ,i to know you are what you represent yourself to be8 said ,i1 trying the softest manner of speech2 7the poor victim appeared at ease immediately74--,ask me any question you please1 was replied1 apparently by the woman1 and ,i will answer you4 ,i rose and went into the front entrance of the house1 which is divided from the zeenahnah by a high wall1 as are all our ,mussulmaun houses1 and returned with something closely concealed in my hand4 ,i asked1 ,what is enclosed in my clenched hand8--,a piece of charcoal1 was the prompt reply4 ,it was so in truth2 ,i could no longer doubt4 ',another of the party was sent to the outer house2 and1 again ,i inquired1 ,what is in this person's hand8--,grains of corn4--,of what nature8--,wheat4 ,the hand was opened1 and the contents were really as was said2--confirming to all present1 if they had ever doubted1 that the poor woman was possessed by the demon1 as ,i have before represented4 ,nearly two hours were spent in the most singular conversations1 which1 whilst they amused me exceedingly1 convinced me by my own observations of the truth of that which ,i had but imperfectly believed before these trials4 ',i will certainly destroy you in this fire1 unless you give me ample assurances that you will never again annoy or torment this poor inoffensive woman2 and1 as ,i presented my preparation1 the screams1 the cries of ,spare me6 oh1 spare me this fiery torment6 were repeated with redoubled force4 ,i asked1 ,what is your belief8--,i believe in one ,god1 the ,creator of all things2 was promptly answered4--,then away to the forest1 the boon you first craved from me1 nor again venture to return to this house4 ',the instant my command was given1 the woman was calm1 her reason restored immediately2 her shame and confusion were beyond expressing by words1 as she awoke from what she termed a dream of heavy terror that had overpowered her4 ,the appearance of a strange man1--herself but half clad1 for in the moments of raving she had torn off parts of her clothing1 leaving the upper part of her person entirely uncovered--nearly deprived her again of returning reason2 her husband's presence1 however1 soothed her mind2 but it was some time before her confusion was sufficiently banished to enable her to converse freely with me4 ,in answer to the questions ,i asked of her1 she replied that she had not the least recollection of what had occurred4 ,she fancied herself overpowered by a dreadful dream which had agitated her greatly1 though she could not recollect what was the nature of that dream4 ,i ordered some cooling beverage to be prepared for my patient1 and recommending rest and quiet1 took my leave1 promising to visit her again in my professional character1 should any return of the calamity render my visit necessary4 ,the whole family heaped blessings and prayers on my head for the benefit they believed ,i had been the instrument of ,providence in rendering to their house4 ',this was my first attempt at the practice ,i had been instructed in2 and1 you may believe1 ,i was gratified with the success with which my endeavours had been crowned4 ,for several months the lady continued quite well1 when some symptoms of irritability of temper and absence of mind warned her husband and family of approaching danger upon which1 they urged and entreated my second visit4 ,i went accompanied by several friends who were curious to witness the effect expected to be produced by my prayer4 ,it appeared the poor woman was more calm on my first entrance1 than when ,i had previously visited her2 but after repeating my form of prayer1 the most violent ravings followed every question ,i put to her4 ',many hours were spent in this way4 ,the replies to my questions were remarkable2 she always answered1 as if by the spirit with which she was possessed4 ,i demanded1 ,why have you dared to return to this poor creature8 do you doubt my ability to destroy you8 ,the reply was1 had no power to fix myself again on the woman1 until you entered the house1 but ,i have hovered over her4--,i said1 ,i do not believe that you are the soul of a deceased old woman as you represent yourself to be2 perhaps you may wish to convince me1 by answering the questions that will be made by me and my friends4 ,the several questions were then put and answered in a way that surprised all present4 ,afterwards1 ,i said1 ,you professed when here on a former occasion1 to believe in ,god4 ,answer me now1 to what sect of people did you belong8--,sheikh1 was the reply1 and ,i believe in one ,god of mercy and of truth1'--,then you are my brother1' ,i said1 rising1 and holding out my hand to the woman1 we will shake hands4---,no1 ,no6 replied the woman1 with great agitation and terror1 ,i beseech you not to touch me2 the fire which ,i dread would then torment me more than ,i could bear4 ,i would willingly shake hands with all here present1 that would give me no pain1 but with you the case is different2 one touch of yours would destroy me immediately4 ,not to prolong my story1 at the husband's earnest entreaty1 the evil soul was destroyed by the practice ,i had learned1 and the poor woman1 restored to health and peace1 was no more troubled by her enemy4 ,when this story was related1 ,i fancied it a mere fable of the relator's brain to amuse his audience2 but on a more intimate acquaintance with him1 ,i find it to be his real opinion that he had been instrumental in the way described1 in removing evil spirits from the possessed2 nor could ,i ever shake his confidence by any argument brought forward for that purpose during many years of intimate acquaintance2 which is the more to be regretted as in all other respects he possesses a very superior and intelligent mind1 and as far as ,i could judge of his heart by his life1 always appeared to be a really devout servant of ,god4 ,it is not surprising that the strongly grounded persuasion should be too deeply rooted to give way to my feeble efforts2 time1 but more especially the mercy of ,divine goodness extended to them1 will dissolve the delusion they are as yet fast bound by1 as it has in more enlightened countries1 where superstition once controlled both the ignorant and the scholar1 in nearly as great a degree as it is evident it does at this day the people of ,india generally4 ,here the enlightened and the unenlightened are so strongly persuaded of the influence of supernatural evil agency1 that if any one is afflicted with fits1 it is affirmed by the lookers on1 of whatever degree1 that the sick person is possessed by an unclean spirit4 ,if any one is taken suddenly ill1 and the doctor cannot discover the complaint1 the opinion is that some evil spirit has visited the patient1 and the holy men of the city are then applied to1 who by prayer may draw down relief for the beloved and suffering object4 ,hence arises the number of applications to the holy men for a written prayer1 called taawise 7 talisman7 which the people of that faith declare will not only preserve the wearer from the attacks of unclean spirits1 genii1 c41 but these prayers will oblige such spirits to quit the afflicted immediately on their being placed on the person4 ,the children are armed from their birth with talismans2 and if any one should have the temerity to laugh at the practice1 he would be judged by these superstitious people as worse than a heathen4 #a ,kanhaiya1 a name of the demigod ,krishna1 whom ,kansa1 the wicked ,king of ,mathura1 tried to destroy4 ,for the miracle-play of the destruction of ,kansa by ,krishna and his brother ,balarama1 see ,prof4 ,w4 ,ridgeway1 ,the ,origin of ,tragedy1 #adj1 #aeg1 #aij4 ,the author seems to refer to the ,ramlila festival4 #b ,for cases of witches sucking out the vitals of their victims1 see ,w4 ,crooke1 ,popular ,religion and ,folklore of ,n4 ,india1 ii4 #bfh ff4 #c ,mazdurni1 a day labourer4 #d ,on the efficacy of shaving or plucking out hair from a witch in order to make her incapable of bewitching people1 see ,w4 ,crooke1 ,popular ,religion and ,folklore of ,n4 ,india#b1 ii4 #bej f4 #e ,mantra4 #f ,ta'wiz1 see p4 #bad4 ,,letter ,,xxvii ,memoir of the life of ,meer ,hadjee ,shah4--,his descent4--,anecdote of a youthful exploit4--,his predilection for the army4--,leaves his home to join the army of a neighbouring ,rajah4--,adventures on the way4--,is favourably received and fostered by the ,rajah4--,his first pilgrimage to ,mecca4--,occurrences during his stay in ,arabia4--,description of a tiger-hunt4--,detail of events during his subsequent pilgrimages4--,the plague4--,seizure by pirates4--,sketch of the life of ,fatima1 an ,arabian lady4--,relieved from slavery by ,meer ,hadjee ,shah4--,he marries her4--,observations on the piety of his life4--,concluding remarks444,page #djj ,the name of ,meer ,hadjee ,shah has so often occurred in my ,letters1 that ,i feel persuaded a brief sketch of his life may be acceptable here1 more particularly as that venerated man presented to my immediate observation a correct picture of the true ,mussulmaun4 ,i can only regret my inability to do justice to the bright character of my revered father-in-law1 whose conduct as a devout and obedient servant to his ,maker1 ruled his actions in every situation of life1 and to whom my debt of gratitude is boundless1 not alone for the affectionate solicitude invariably manifested for my temporal comforts1 but for an example of holy living1 which influences more than precept4 ,this much valued friend of mine was the mouth of wisdom to all with whom he conversed1 for even when intending to amuse by anecdotes1 of which his fund was inexhaustible1 there was always a moral and religious precept attached to the relation1 by which to benefit his auditor1 whilst he riveted attention by his gentle manners and well-selected form of words4 ,before we met1 ,i had often heard him described by his dutiful son1 but with all that affection had prompted him to say of his father1 ,i was not prepared to expect the dignified person ,i found him1--a perfect model of the patriarchs of old to my imagination1 nor could ,i ever look at him through our years of intimacy1 without associating him in my mind with ,abraham1 the father of his people4 ,his form was finely moulded1 his height above six feet1 his person erect1 even in age1 his fine cast of countenance beamed with benevolence and piety1 and his dark eye either filled with tears of sympathy or brightening with joy1 expressed both superior intelligence and intensity of feeling4 ,his venerable flowing beard gave a commanding majesty to the figure before me1 whilst his manners were graceful as the most polished even of ,european society4 ,raising his full eyes in pious thankfulness to ,god 7whose mercy had thus filled his cup of earthly happiness to the brim71 he embraced us both with a warmth of pressure to his throbbing heart1 that pronounced more than his words1 the sincerity of our welcome4 ,never have ,i forgotten the moment of our meeting4 ,the first impression lasted through our long acquaintance1 for he proved indeed a real solace during my pilgrimage in a strange land4 ,the subject of my present ,letter1 ,meer ,mahumud ,hadjee ,shah1 was a native of ,loodeeanah1#a the capital city of the ,punjaab territory1 so called from the five rivers which water that tract of country1 and derived from punje 7five71 aab 7water74 ,he descended through a long line of pure ,syaad blood1 from ,mahumud1 many of his ancestors having been remarkable for their holy lives1 and his grandsire in particular1 a singularly devout ,durweish1 of whom are related in the family many interesting incidents and extraordinary escapes from peril which distinguished him as a highly-favoured mortal4 ,on one occasion1 when attacked by a ravenous tiger1 his single blow with a sabre severed the head from the carcase3 the sabre is still retained in the family with veneration1 as the instrument by which the power and goodness of ,god was manifested to their sire4 ,the father of ,meer ,hadjee ,shah was a ,kauzy 7,judge7 of the city of ,loodeeanah1 a man greatly admired for his extensive knowledge of the ,mahumudan law1 respected for his general worthiness1 and venerated for his holy life4 ,he had a large family1 of whom the subject before me was the eldest son2 his father designed to instruct and prepare him as his successor in the same honourable employment1 whenever old age or infirmities should render his own retirement from the office necessary4 ,but1--as the son always regretted when talking over the circumstance1 with becoming remorse that his mind was differently swayed1--through an enterprising spirit he preferred the adventurous to the more sober calling for which his father had originally destined him4 ,to illustrate the temper of his youth1 his often repeated anecdote of an event which occurred when he was but twelve years old may here be presented3-- ',after our hours of study1 boys of my own age were allowed to meet together for exercise and amusement1 without the controlling presence of our ,maulvees 7tutors74 ,many an enterprising feat had been performed during our hours of play1 but none that has impressed me with so keen a remembrance of my youthful follies as the one ,i am about to relate4 ,we had long observed the wild pigeons1 which owned not any earthly master1 take refuge for the night in an old and dilapidated well outside the town2 a plan was laid between my companions and myself to possess ourselves of some of these pigeons1 and one evening we assembled by agreement to put our project in force4 ',a strong rope was procured1 to which we fastened a piece of board1 so as to form a seat2 a bag was provided1 into which the game was to be deposited as fast as it was caught2 and a thick stick1 with which to ascertain in the holes the situation of each pigeon1 which was to be seized by the neck when thus discovered4 ,everything was arranged when1 ,who will be lowered first8 was inquired by the head of our party4 ,meer ,mahumud was not a little pleased when it was suggested1 that he was the bravest boy among them2 and with a proud feeling of ecstasy my young heart bounded whilst ,i seated myself on the board and was lowered from the summit for several yards down the well1 my young companions holding fast the rope outside from which ,i was suspended2 the bag conveniently slung across my left shoulder1 with the open mouth in front1 to enable me to deposit my gleanings without delay4 ',i had collected several pigeons in this way2 and1 at last1 my stick was presented to search in a new aperture1 where it seemed to be resisted by something more than the soft feathers of a bird2 fearless as ,i was1 my young hand was thrust into the hole1 and ,i caught at something with a firm grasp1 which at once convinced me could not be a pigeon2 but ,i resolved not to part from my prize very readily1 and drawing my hand and arm from the hole with great difficulty 7putting all my youthful strength and energy to the task71 ,i discovered my prize was a living snake of rather a large size4 ',fearful to announce the nature of my present prisoner to the youngsters1 at whose mercy ,i then was1 lest they1 through terror1 should let the rope go1 and thus precipitate me to the bottom of the well1 ,i called out1 ,draw up6 draw up quickly6 delay not1 brothers6 and ,i was soon brought to the mouth of the well with the snake coiled round my arm1 and firmly grasped just under the head1 so that it could not extricate itself or injure me4 ,the boys soon assisted me off the top of the well1 and brought pieces of stone1 with which they bruised the snake's head until ,i was relieved from its pressure on my arm by its death4 ,i should remark1 that ,i had presence of mind to rub the head against the wall on my ascent1 which had considerably lessened the snake's pressure on my arm1 and ,i believe it was more than half dead before ,i had reached the top4 ',my arm pained me dreadfully1 but still my greatest agony was for fear my father should hear of my exploit1 which ,i felt convinced would not only excite his present anger1 but be the means of preventing my having another opportunity of enjoying the society and amusements of my young companions4 ,strict secrecy was therefore enjoined by my command upon the whole party2 and returning to my home1 ,i thought to disguise my real feelings by seeking repose instead of the evening dinner which was prepared for me4 ,my affectionate mother had no suspicion that ,i was ill1 although she was much distressed that play had destroyed the appetite of her son4 ,i had dozed for some hours1 when the agony of my arm awoke me as from an uneasy dream2 ,i could hardly recollect the last evening's adventure1 for my mind seemed much bewildered4 ,my groans1 however1 brought my mother to my bed-side1 whose tender care was exercised in fomenting my arm1 which she found much swollen and inflamed4 ',the secret of my enterprize was never divulged by me until the news of my sudden illness was reported in the neighbourhood2 when some of my young friends told the tale1 and it was conveyed by one of the gossiping old women1 of the city to the zeenahnah of my mother4 ,my arm was for a long period rendered useless1 and ,i was under the care of doctors for many months2 the whole skin peeled off1 and left me cause for remembering the circumstance1 although it did not cure me of that preference for enterprize1 which afterwards drew me from my home to visit other places1 and to search for new adventures4 ,often did ,i remonstrate with my father on the subject of my future profession3 how often did ,i declare my disinclination to pursue those studies 7deemed essential to fit me for the office ,i was in due time to be appointed to71 and avow my predilection for a military life6' ,at that period of ,indian ,history1 the ,punjaab district was disturbed by the depredations of the ,mahrattas4#b ,hordes of those lawless banditti were in the habit of frequent encroachments on the ,mussulmaun possessions1 committing frightful enormities in their predatory excursions against towns and villages1 spreading terror and desolation wherever they approached4 ,on this account military ardour was encouraged by the heads of families1 and the youth of respectable ,mussulmauns were duly instructed in the use of defensive weapons1 as a measure of prudence by which they were enabled1 whenever called upon1 to defend the lives and property of their neighbours as well as of their individual families4 ,in describing this period of his life1 ,i have often heard ,meer ,hadjee ,shah confess with remorse1 that he was wont to pay far greater attention to his military instructors than to the ,maulvee's lectures on law or other dry subjects of books1 as he then often thought them1 and at fourteen years old he was perfect master of the sabre1 spear1 matchlock1 and the bow2 able even then to defend himself against an enemy1 or take the palm of victory1 when practising those arts with the youth of his own standing4 ,at seventeen1 his love of enterprize drew him from the calm study of his tutors under the parental roof1 to seek amongst strangers employment better suited to his inclination4 ,his early adventures were attended with many vicissitudes and trials1 which would 7however interesting to those who have loved him7 appear tedious to the general reader2 ,i shall1 therefore1 but digress occasionally with such anecdotes as maybe generally interesting4 ,one which presents him in the early part of his career amongst strangers in a position which marks the bravery of his youth1 ,i shall take the liberty of introducing in his own words3-- ',after a good night's repose1 ,i was desirous of pursuing my march1 and prepared to take leave of my hospitable entertainer 7a ,kauzy of the village71 from whom ,i had received the utmost attention and civility4 ,this kind-hearted man was unwilling to allow of my journeying alone1 and insisted that two of his menservants should accompany me that day's march at least4 ,i had no fears1 nor much to lose beside my life1 and for some time resisted the offer1 but without avail4 ,the men therefore accompanied me1 and after six hours' walk1 ,i prevailed on them to take refreshment and rest at the serai of the village1 through which we had to pass1 with leave to retrace their way home afterwards with my duty to their master4 ',released from their guardianship1 ,i felt my own independence revive1 and bounded on as lively as the antelope1 full of hope that ,i might yet reach the ,rajah's territory by nightfall1 who1 ,i had heard1 was willing to give employment to the enterprising youth of ,loodeeanah1 in the army he was then raising4 ,i must have walked since the morning near twenty koss 7forty miles7 without food or water2 but ,i neither felt hunger nor fatigue1 so deeply was my heart engaged in the prospect of a military life4 ,at length hunger awakened me to a sense of my forlorn condition1 for ,i had left home without a coin in my possession2 and although ,i passed through many inhabited villages where relief would have been gladly tendered1 if ,i had only applied for it1 yet my pride forbade the humble words of supplicating for a meal2 hungry as ,i was1 death even would have been preferable at that time to breathing out a want amongst strangers4 ',i was overjoyed on approaching a cultivated tract of country to find a field of wheat1 ripe for the harvest1 evincing the great ,creator's bountiful hand1 and hesitated not1 without a scruple1 to possess myself of an occasional handful as ,i passed along1 rubbing the ears and eating as ,i went1 to save that time ,i deemed so precious2 for my anxiety to reach the ,rajah and employment1 increased as the day advanced4 ,i had traversed near thirty koss on foot1 scarcely having halted since the dawning day2 this to a young man who had been through life indulged by the luxury of a horse for exercise1 whilst under the parental roof1 may be imagined to have been no trifling undertaking4 ,but buoyant youth1 filled with hopes of honour and preferment is regardless of those difficulties which must subdue the indolent or less aspiring spirit4 ',at the extremity of a large field through which ,i had to pass1 my eye rested on a man with two oxen1 certain indications1 ,i imagined1 of a well of water being adjacent for the purpose of irrigation1 towards whom ,i approached sufficiently near to inquire if a draught of pure water could be obtained for a thirsty traveller4 ,the sturdy farmer-looking man seemed to view me with scrutiny1 without deigning to reply2 my question was repeated with civility1 but no answer was given1 and ,i then fancied his looks foreboded no good meaning2 he held in his hand a large heavy stick studded at the top with iron rings 7in common use with the lower orders of people as a weapon of defence against robbers1 tigers1 wolves1 or reptiles71 but as ,i stood far enough off to be out of immediate danger of a sudden attack1 if such was premeditated1 the surly look of his countenance gave me little concern until he called out in a commanding tone1 ,youngster6 off with your garments2 lay down those bow and arrows instantly1 or ,i will fell you to the earth with this staff that is in my hand6 which he raised in a position to prove himself in earnest4 ',my surprise was great1 but it did not put me off my guard1 and ,i replied with courage1 that his insolent demand would not meet with a willing compliance2 ,i was able to defend myself1 young as ,i was1 against his treacherous intentions on an unoffending traveller2 and ,i prepared my bow in the expectation that he would either be deterred1 or leave me no alternative but to use it in self-defence4 ,two arrows were promptly prepared1 one placed in my bow1 the other in my girdle1 as he advanced repeating his demand1 with the countenance of a ruffian1 and his club elevated2 he no doubt fancied that the bow was a plaything in the hand of a mere ignorant stripling4 ,i warned him repeatedly not to advance1 or my bow should teach him that my young arm was well instructed4 ',he however dared my vengeance1 and advanced still nearer1 when seeing ,i had no alternative1 ,i aimed at his legs1 not desiring to revenge but to deter my enemy2 the arrow entered his thigh1 passing completely through3 he was astonished and stood like a statue4 ,i then desired him to throw down his club1 with which ,i walked away1 or rather ran a sufficient distance to relieve myself from further expectation of annoyances from my enemy or the villagers4 ',much time had been spent in that contest1 which had left me the victor2 ,i waited not however to witness his further movements1 but with hastened steps in half an hour ,i reached the ,rajah's palace4 ,several soldiers were guarding outside the gate1 where stood1 as is usual1 charpoys for their use1 on one of which1 uninvited1 ,i seated myself1 fatigued by my long and unusual exercise4 ,the men with great civility offered me water and their hookha1 and when refreshed ,i answered their many inquiries1 founded very naturally on my appearance1 my youth1 and travelling without an attendant4 ',i frankly told them that the ,rajah's famed liberality had drawn me from ,loodeeanah to seek employment as a soldier under his command4 ,one of my new acquaintance recommended my immediately going into the palace1 where the ,rajah was seated in ,durbar 7holding his ,court7 for the express purpose of receiving applicants for the army now raising1 under the expectation of a hostile visit from the ,sikhs4 ,i followed my guide through several avenues and courts until we arrived at the ,baarah ,daree#c 7twelve doors71 or state apartments4' ,i must1 however1 here abstain from following ,meer ,hadjee ,shah through the whole detail of his intimacy with the ,rajah1 which continued for some years1 and by whom he was fostered as a favourite son2 he accompanied the ,rajah to the field against the ,sikhs1 whose singular habits and manners1 both in battle and in their domestic circle1 he has often amused his friends by relating4 ,his first pilgrimage to ,mecca was undertaken whilst a very young man1 travelling the whole way by land1 and enduring many trials and hardships in what he deemed ',the road of ,god'4 ,on one occasion he was beset by wolves whilst on foot2 but as he always confessed his preservation was by the power and goodness of ,divine ,providence1 so in the present instance the wolves even ran from the blows of his staff1 howling to their dens4 ,during his stay in ,arabia1 when on his pilgrimage1 his funds were exhausted1 and he had no knowledge of a single individual from whom he could condescend to borrow1 but as he always put his sole trust in ,god1 a way was made for his returning prosperity in rather a singular and unexpected manner4 ,a rich ,begum1 the widow of a wealthy ,arab merchant1 had long suffered from a severe illness1 and had tried every medical prescription within her reach without relief4 ,on a certain night she dreamed that a ,syaad pilgrim from ,india1 who had taken up his abode at the serai outside the town1 possessed a medicine which would restore her to health4 ,she had faith in her dream1 and sent a polite message to the ,syaad1 who was described minutely by the particulars of her dream4 ,meer ,hadjee ,shah attended the summons1 but assured the lady who conversed with him1 that he was not acquainted with medicine2 true1 he had a simple preparation1 which enabled him to benefit a fellow pilgrim1 when by circumstances no better adviser could be found3 he then offered her the powder1 giving directions how to use it1 and left her4 ,in the evening a handsome dinner was conveyed by this lady's orders to ,meer ,hadjee ,shah1 which he accepted with gratitude to ,god1 and for several days this was repeated1 proving a sensible benefit to him1 and to others equally destitute of the means of present provision1 who were abiding at the serai4 ,in the course of a week he was again summoned to attend the ,begum1 who was entirely cured of her long illness1 which she attributed solely to the medicine he had left with her1 and she now desired to prove her gratitude by a pecuniary compensation4 ,he was too much gratified at the efficacy of his simple remedy1 to require further recompense than the opportunity he had enjoyed of rendering himself useful to a fellow-creature1 and would have refused the reward tendered1 but the lady had resolved not to be outdone in generosity2 and finding how he was circumstanced by another channel1 she made so many earnest appeals1 that he at last consented to accept as much as would defray his expenses for the journey to the next place he was on the point of embarking for1 where he expected to meet with his ,indian friends1 and a supply of cash4 ,on one occasion1 he was exposed to danger from a tiger1 but1 to use his own words1 'as my trust was placed faithfully in ,god1 so was ,i preserved by ,divine favour'4 ,the anecdote relative to that event1 ,i cannot pass over1 and therefore ,i relate it1 as near as ,i recollect1 in his own words3--',i was at ,lucknow during the reign of the ,nuwaub1 ,shujah ood ,dowlah1#d who delighted much in field sports2 on one occasion it was announced that he intended to hunt tigers1 and orders were issued to the nobility and his courtiers1 requiring their attendance on elephants1 to accompany him on a certain day4 ,the preparations were made on a grand scale1 and excited a lively interest throughout the city4 ,i had never been present at a tiger hunt1 and ,i felt my usual ambition to share in the adventures of that day too irresistible to be conquered by suggestions of prudence2 and accordingly ,i went1 on horseback1 accompanied by a friend about my own age1 falling into the rear of the ,nuwaub's cavalcade which was far more splendid than any thing ,i had before witnessed1 the train of elephants richly caparisoned1 on which were seated in their gold or silver howdahs1 the whole strength of the ,court in rich dresses4 ',the hunting party had penetrated the jungle a considerable distance before a single trace of a tiger could be discovered1 when1 at length it was announced to the ,nuwaub that the sheekaarees#e 7huntsmen7 had reason to believe one at least was concealed in the high grass near which the party approached4 ,the order was then given to loosen the led buffaloes1 and drive them towards the grass which concealed the game1 a practice at that time common with ,native sportsmen to rouse the ferocious animal1 or to attract him1 if hungry1 from his lurking place2 but it seemed as if the buffaloes were scared by the number of elephants1 for with all the goading and whipping1 which was dealt to them unsparingly1 they could not be pressed into the service for which they were provided4 ',the ,nuwaub was remarkable for bravery1 and prided himself on his successful shot2 he therefore caused his elephant to advance to the edge of the high grass1 that he might have the satisfaction of the first fire1 when the animal should be roused4 ,some delay in this1 induced the ,nuwaub to order the dunkah-wallah 7kettle-drummer7 on horseback to be guarded on each side by soldiers with drawn sabres1 to advance in front and beat his drums4 ,the first sounds of the dunkah roused the tiger3 this being instantly perceived1 the horsemen wheeled round1 and were in a second or two cleared from danger4 ,the tiger sprang towards the elephant1 but was instantly thrown back by her trunk to a good distance1 the ,nuwaub taking aim at the same instant1 fired and slightly wounded the animal1 only however sufficiently to add to its former rage4 ',my friend and myself were at this time 7attracted by our eagerness to witness the sports7 not many paces from the spot1 when perceiving our dangerous position1 retreat was the thought of the moment with us both3 my friend's horse obeyed the signal1 but mine was petrified by fear2 no statue ever stood more mute and immoveable2 for a second ,i gave myself up for lost1 but again my heart was lifted up to the only ,power whence safety proceeds1 and drawing my sabre as the tiger was springing towards me 7the same sabre which had been the instrument of safety to my grandsire in a like danger7 as my arm was raised to level the blow1 the animal curved his spring as if in fear of the weapon1 brushed close to my horse's nose1 and then stuck its sharp talons in the neck of another horse on which a ,pattaan soldier was seated3 his horse plunged1 kicked1 threw his rider on the ground with a violence that left him senseless1 his open sabre falling on the handle1 which1 like a miracle1 was forced into the earth leaving the point upwards in a slanting position1 just clearing his neck by a few inches4 ',the tiger turned on the man with fury and wide-extended jaw1 but was met by the sabre point1 and the ,pattaan's red turban1 which fell at the instant2 the tiger endeavouring to extricate himself from the entanglement1 the sabre entered deeper through his jaw1 from which he had but just released himself1 when a ball from the ,nuwaub's rifle entered his side and he slank into the grass1 where he was followed and soon dispatched4' ,in his travels ,meer ,hadjee ,shah had often been exposed to the dangerous consequences of the plague2 but 7as he declares71 he was always preserved from the contagion through the same protecting care of ,divine ,providence which had followed him throughout his life4 ,he has been often in the very cities where it raged with awful violence1 yet neither himself nor those who were of his party1 were ever attacked by that scourge4 ,on one occasion1 he was1 with a large party of pilgrims1 halting for several days together at a place called ,bundah ,kungoon#f 7the word ,bundah implies the sea-shore71 preparatory to commencing their projected journey to ,shiraaz2 he relates1 that the mules and camels were provided1 and even the day fixed for their march2 but1 in consequence of a dream he had been visited with1 he was resolved to change his course1 even should his fellow-travellers determine on pursuing their first plan1 and thereby leave him to journey alone in an opposite direction4 ,he made his new resolution known to the pilgrims1 and imparted to them the dream1 viz41 ',go not to ,shiraaz1 where thou shalt not find profit or pleasure1 but bend thy steps towards ,kraabaallah4 ,his companions laughed at his wild scheme1 and as their minds were fixed on ,shiraaz1 they would have persuaded ,meer ,hadjee ,shah to accompany them2 but1 no1 his dream prevailed over every other argument1 and he set out accompanied by two poor ,syaads and fifteen mendicant pilgrims1 embarking at ,kungoon on a small vessel for ,bushire1 which by a favourable wind they reached on the third day4 ,here they first learned the distressing intelligence that the plague had raged with frightful consequences to the population2 and during their few days' sojourn at ,busserah1 he says1 many victims fell by that awful visitation4 ,the city itself was in sad disorder1 business entirely suspended1 and many of the richer inhabitants had fled from the scene of terror and dismay4 ,no accommodation for travellers within his means could be procured by ,meer ,hadjee ,shah1 and he was constrained to set out on foot with his companions1 after providing themselves with provisions for a few days4 ,unused to walk any great distance of late1 and the effects of the short voyage not being entirely removed1 he grew weary ere the first day's march was ended2 ',but here'1 he says1 ',i found how kind my ,creator was to me1 who put it into the hearts of my companions to take it by turns to carry me1 until we arrived within sight of ,feringhee ,bargh#g 7,foreigners' ,garden71 where we found many of the healthy inhabitants from ,bushire had1 with permission1 taken refuge1 some in tents1 others without a shelter2 and in their haste to flee from danger1 had forsaken all their possessions1 and neglected provision for present comfort2 a change of garments even had been forgotten in their haste to escape from the pestilential city4 ',never'1 he says1 'shall ,i forget the confusion presented at this place nor the clamorous demands upon us1 whom they esteemed religious men1 for our prayers and intercessions that the scourge might be removed from them4 ,i could not help thinking and expressing also1 ,how ready weak mortals are to supplicate for ,god's help when death or affliction approaches their threshold1 who in prosperity either forget ,him entirely or neglect to seek ,him or to obey ,his just commands4 ',the next day our march led us to the vicinity of a large populated town4 ,we halted near a plantation of date-trees1 and one of our mendicant pilgrims was dispatched with money to purchase bread and dates for our sustenance1 with instructions to conceal1 if possible1 our numbers and our halting-place1 fearing that the inhabitants might assail us with stones if it were suspected that we came from the infected city4 ,the quantity of food1 however1 required for so large a party excited suspicion1 but our preservation was again secured by ,divine interference4 ',a ,dirzy#i from the city visited our resting-place1 and finding we were pilgrims1 asked permission to travel with us to ,kraabaallah1 which was readily agreed to1 and when a host of men were observed issuing from the town1 this man1 who was an inhabitant1 ran towards them1 explained that we were all healthy men1 and interested several ,arab-,syaads to come forward and befriend me and my party1 which they readily assented to on finding that brother ,syaads were in danger4 ,the ,kauzy of the town hearing all the particulars attending us1 came to the spot which we had selected for our halt1 presented his nuzza of twenty-one dinars to me1 entreated pardon for the intended assault he had in ignorance authorized1 obliged me to accept his proffered civilities1 and we remained several days in the enjoyment of hospitality in that town1 where we had at first such strong reasons to anticipate violence and persecution2 but this could not be whilst the arm of the ,lord was raised to shelter ,his confiding servants4 ,to ,him be the praise and the glory for every preservation ,i have been favoured with6 and many were the perils with which ,i was surrounded in my walk through life1 yet1 always safely brought through them1 because ,i never failed putting my trust in ,his mercy and protection who alone could defend me4' ,on one occasion of his pilgrimage to ,mecca1 ,meer ,hadjee ,shah1 with all his companions on board a trading ship1 off the coast of ,arabia1 were attacked by pirates1 and taken prisoners2 but1 as he always declared1 the goodness of ,divine ,providence again preserved him and those with him from the hands of their enemies4 ,in the event in question1 he undertook to speak for all his party to the ,arab chief1 before whom they were taken prisoners1 and having a thorough knowledge of the ,arabic language1 he pleaded their joint cause so effectually1 that the chief not only liberated the whole party1 but forced presents upon them in compensation for their inconvenient detention4 ,the most interesting1 if not the most remarkable incident which occurred to ,meer ,hadjee ,shah in his journey through life1 remains to be told4 ,the story has been so often related by his own lips1 that ,i think there will be little difficulty in repeating it here from memory4 ,it may be deemed prolix1 yet ,i should not do justice by a farther abridgement4 ,,fatima',s ,,history ',fatima was the daughter of ,sheikh ,mahumud1#i an ,arab1 chief of a tribe1 dwelling in the neighbourhood of ,yumen1 who was a wealthy man1 and much esteemed amongst his people4 ,his wife died when ,fatima1 their only child1 was but six years old1 and two years after her father also was taken from this world1 leaving his whole estate and possessions to his daughter1 and both to the guardianship of his own brother1 ,sheikh ----1 who was tenderly attached to the little girl1 and from whom she received the fostering care of parental solicitude4 ',this uncle was married to a lady of no very amiable temper1 who seized every opportunity of rendering the orphan daughter of his brother as comfortless as possible1 but her uncle's affection never slackened for an instant1 and this consoled her whenever she had trials of a domestic nature to distress her meek spirit4 ',when ,fatima had reached her sixteenth year1 an eligible match being provided by her uncle1 it was intended to be immediately solemnized2 for which purpose her uncle went over to ,yumen to make preparations for the nuptials1 where he expected to be detained a few days2 leaving with his niece the keys of all his treasuries1 whether of money or jewels4 ',on the very day of his departure from home1 a brother of his wife's arrived at the mansion1 and required1 in ,fatima's presence1 a loan of five hundred pieces of silver4 ,this could only be obtained by ,fatima's consent1 who firmly declared her resolution not to betray the trust her uncle had reposed in her4 ,the wife was severe in her censures on her husband's parsimony1 as she termed his prudence1 and reviled ,fatima for being the favoured person in charge of his property4 ,this woman in her rage against the unoffending girl1 struck her several times with violence4 ,situated as their residence was1 apart from a single neighbour1 she feared to stay during her uncle's absence1 and left the house not knowing exactly where to seek a temporary shelter2 but recollecting a distant relation of her mother's resided at ,bytool ,faakere1#aj no great distance off 7within a walk as she imagined71 she left her home without further reflection1 unattended by a single servant4 ',when within a mile of her destined place of refuge1 she was observed by a party of ,bedouin robbers1 who descended from their hill to arrest her progress1 by whom she was conveyed to their retreat1 almost in a state of insensibility from terror and dismay4 ,arriving at their hut1 however1 she was cheered by the sight of females1 one of whom particularly struck her as being very superior to her companions1 and in whose countenance benevolence and pity seemed to indicate a sympathizing friend in this hour of severe trial4 ,the women were desired to relieve the prisoner ,fatima of her valuables1 which were1 in accordance with their station1 very costly both in pearls and gold ornaments4 ',fatima overheard1 during the night1 some disputes and debates between the robbers1 about the disposal of her person1 one of whom was single1 and declared his willingness to marry the girl1 and so retain her with them2 but ,fatima had1 when she was seized1 recognized his countenance1 having seen him before1 and knew that his connexions lived in the town of ,bytool ,faakere1 which she had unguardedly declared4 ,the robbers1 therefore1 dreaded detection if her life was spared2 they were not by nature sanguinary1 but in this case there seemed no medium between their apprehension and the death of ,fatima4 ',the female1 however1 who had at first sight appeared so amiable and friendly1 fulfilled the poor girl's impressions1 by strenuously exerting her influence1 and eventually prevailed1 in saving the orphan ,fatima from the premeditated sacrifice of life2 and as no better arrangement could be made to secure the robbers from detection1 it was at length agreed she should be sold to slavery4 ,this decided on1 the swiftest camel in their possession was prepared at an early hour1 a few short minutes only being allowed to ,fatima1 to pour out her gratitude to ,god1 and express her acknowledgements to her humane benefactress1 when she was mounted on the camel's back1 with the husband of that kind-hearted female4 ',with the prospect of continued life1 poor ,fatima ceased to feel acute agony1 and bore the fatigue of a whole day's swift riding without a murmur1 for the ,bedouin's behaviour was marked with respect4 ,towards the evening1 as they drew near to a large town1 the ,bedouin halted by the margin of a forest1 and the long night was passed in profound silence1 with no other shelter than that which the forest afforded2 and at the earliest dawn the march was again resumed1 nor did he slacken his speed1 until they were in sight of ,mocha1 where he designed to dispose of his victim4 ,she was there sold to a regular slave-merchant1 who was willing to pay the price demanded when he saw the beautiful face and figure of the poor girl1 expecting to make a handsome profit by the bargain4 ',the ,bedouin made his respectful obedience and departed in haste1 leaving poor ,fatima in almost a state of stupor from fatigue4 ,left however to herself in the slave-merchant's house1 she seemed to revive1 and again to reflect on the past1 present1 and future4 ,her escape from death called forth grateful feelings1 and she felt so far secure that the wretch who had bought her1 had an interest in her life1 therefore she had no further fear of assassination4 ,but then she reverted to her bonds2 painful indeed were the reflections1 that she who had been nobly born1 and nursed in the lap of luxury1 should find herself a slave1 and not one friendly voice to soothe her in her bondage4 ,she resolved however 7knowing the privilege of her country's law7 to select for herself a future proprietor4 ',her resolution was soon put to the test2 she was summoned to appear before a fisherman1 who had caught a glimpse of her fine figure as she entered ,mocha1 and who desired to purchase her to head his house4 ,the poor girl summoned all her courage to meet this degrading offer with dignity4 ,a handsome sum was offered by the fisherman1 as she appeared before him to reject the proposal4 ,here is your new master1 young lady1 said the slave-merchant2 behave well1 and he will marry you4 ,fatima looked up1 with all her native pride upon her brow2 ,he shall never be my master6 she replied1 with so much firmness1 that 7astonished as they were7 convinced the bargainers that ,fatima was in earnest4 ,the merchant inquired her objection1 us she had betrayed no unwillingness to be sold to him2 she answered firmly1 whilst the starting tear was in her eye1 ,my objection to that man is our inequality3 ,i am of noble birth4 ,my willingness to become your slave1 was to free me from the hands of those who first premeditated my murder2 and sooner than my liberty should be sold to the creature ,i must detest1 this dagger1 as she drew one from her vest1 shall free me from this world's vexations4 ',this threat settled the argument1 for the slave-merchant calculated on the loss of three hundred dinars he had paid to the ,bedouin2 and ,fatima1 aware of this1 without actually intending any violence to herself1 felt justified in deterring the slave-merchant from further importunities4 ,several suitors came to see1 with a view to purchase the beautiful ,arab of noble birth1 but having acted so decidedly in the first instance1 the merchant felt himself obliged to permit her to refuse at will1 and she rejected all who had made their proposal4 ',meer ,hadjee ,shah1 in the fulfilment of his promise to his wife at parting1 to take home a slave for her attendant1 happening at that time to be passing through ,mocha1 inquired for a slave-merchant3 he was conducted to the house where ,fatima was still a prisoner with many other less noble1 but equally unhappy females4 ,fatima raised her eyes as he entered the hall2 she fancied by his benevolent countenance that his heart must be kind2 she cast a second glance and thought such a man would surely feel for her sufferings and be a good master4 ,his eye had met hers1 which was instantly withdrawn with unaffecting modesty2 something prepossessed him that the poor girl was unhappy1 and his first idea was pity1 the second her liberation from slavery1 and1 if possible1 restoration to her friends4 ',when alone with the slave-merchant1 ,meer ,hadjee ,shah inquired the price he would take for ,fatima4 ,six hundred pieces of silver 7dinars71#aa was the reply4--,i am not rich enough1 answered the pilgrim2 salaam1 ,i must look elsewhere for one3 and he was moving on4---,stay1 said the merchant1 ,i am anxious to get that girl off my hands1 for she is a stubborn subject1 over whom ,i have no control2 ,i never like to buy these slaves of high birth1 they always give me trouble4 ,i paid three hundred dinars to the ,bedouin for her1 now if she will agree to have you for her master 7which ,i very much doubt1 she has so many scruples to overcome71 you shall add fifty to that sum1 and ,i will be satisfied4 ',they entered the hall a second time together1 when the merchant addressed ,fatima4 ,this gentleman desires to purchase you2 he is a ,syaad of ,india1 not rich1 he says1 but of a high family1 as well as a descendant of the ,emaums4--,as you will1 was all the answer ,fatima could make4 ,the money was accordingly paid down1 and the poor girl led away from her prison-house1 by the first kind soul she had met since she quitted her benefactress in the ,bedouins' retreat4 ',fatima's situation had excited a lively interest in the heart of ,meer ,hadjee ,shah1 even before he knew the history of those sufferings that had brought her into bondage1 for he was benevolent1 and thought she seemed unhappy2 he wanted no stronger inducement than this to urge him to release her4 ,many a poor wretched slave had been liberated through his means in a similar way1 whilst making his pilgrimages2 and in his own home ,i have had opportunities of seeing his almost paternal kindness invariably exercised towards his slaves1 some of whom he has1 to my knowledge1 set at liberty1 both male and female1 giving them the opportunity of settling1 or leaving them to choose for themselves their place of future servitude4 ',but to return to ,fatima4 ,on taking her to his lodgings1 he tried to comfort her with the solicitude of a father1 and having assured her she was free1 inquired where her family resided1 that she might be forwarded to them4 ,the poor girl could scarce believe the words she heard were reality and not a dream2 so much unlooked for generosity and benevolence overpowered her with gratitude1 whilst he addressed her as his daughter1 and explained his motives for becoming her purchaser1 adding1 ,our laws forbid us to make slaves of the offspring of ,mussulmauns of either sex2 although be it confessed with sorrow1 unthinking men do often defy the law1 in pursuance of their will2 yet ,i would not sell my hopes of heaven for all that earth could give4 ,i again repeat1 you are free2 ,i am not rich1 but the half of my remaining funds set apart to take me to my home in ,india1 shall be devoted to your service1 and without any delay ,i will arrange for your return to ,yumen1 under safe convoy 7and seeing she was about to express her gratitude to him73 ,forbear1 as you respect me1 a single word of acknowledgement2 if any thanks are due1 it is to that good ,providence who hath preserved you from greater evils1 to ,whom be offered also my humble praises1 that through ,his mercy my steps were directed through ,mocha1 at such a time as this1 when an unprotected female required fatherly protection4 ',fatima was in tears during this speech of her true friend1 and when he paused1 she said1 ,heaven1 indeed1 sent you to my aid2 you seem like a guardian angel4 ,much1 much ,i fear to be separated from one so pious and so bountiful4 ,may ,i not again be thrown into similar scenes to those your generosity has been exercised to release me from8 ,who but yourself and my own dear uncle could ever feel that lively interest for my preservation8 ',meer ,hadjee ,shah would willingly have conveyed the poor girl to her uncle' s residence near ,yumen1 had it been possible2 but his arrangements were made to sail by an ,arab ship to ,bombay1 which if many days postponed would detain him nearly another year from ,india1 where he was aware his return was expected by his wife and family2 and he was not willing to give them cause for uneasiness1 by any further delay2 he however went out to make inquiries at ,mocha for some safe means of getting ,fatima conveyed to her uncle4 ',in the meantime she resolved in her mind the several circumstances attending her actual situation in the world1 and before the next morning had well dawned1 she had resolved on urging her kind protector to take her with him to ,india1 before whom she appeared with a more tranquil countenance than he had yet witnessed4 ,when they were seated1 he said1 ,well1 ,fatima1 ,i propose to devote this day to the arrangement of all things necessary for your comfort on your journey home1 and to-morrow morning the kaarawaun#ab sets out for ,yumen1 where ,i heartily pray you may be conducted in safety1 and meet your uncle in joy4 ,have no fears for your journey1 put your entire trust in ,god1 and never forget that your safety and liberation were wrought out by ,his goodness alone4 ',huzerut#ac 7revered ,sir71 she replied1 ,i have weighed well the advantages ,i should derive by being always near to you1 against the prospects of my home and wealth in ,arabia1 which ,i am resolved to relinquish if you accede to my proposal4 ,let me then continue to be your slave1 or your servant1 if that term is more agreeable to my kind master4 ,slavery with a holy master is preferable to freedom with wealth and impiety4 ,you must have servants1 ,i will be the humblest and not the least faithful in my devoted services4 ',the pious man was surprised beyond measure2 he attempted to dissuade her1 and referred to his wife and children in ,india4 ,oh6 take me to them1 she cried with energy2 ,i will be to them all you or they can desire1 ,this arrangement of ,fatima's was rather perplexing to him2 her tears and entreaties1 however1 prevailed over his preference1 and he quieted her agitation by agreeing to take her to ,india with him4 ',after maturely weighing all the circumstances of the voyage by sea1 and the long journey by land from ,bombay to ,lucknow1 he came to the determination of giving ,fatima a legal claim to his protection1 and thereby a security also from slanderous imputations either against her or himself1 by marrying her before they embarked at ,mocha2 and on their arrival at ,lucknow1 ,fatima was presented to his first wife as worthy her sympathy and kindness1 by whom she was received and cherished as a dear sister4 ,the whole family were sincerely attached to the amiable lady during the many years she lived with them in ,hindoostaun4 ,her days were passed in piety and peace1 leaving not an instance to call forth the regrets of ,meer ,hadjee ,shah1 that he had complied with her entreaties in giving her his permanent protection4 ,her removal from this life to a better was mourned by every member of the family with equal sorrow as when their dearest relative ceased to live4' ,it is my intention 7if ,i am permitted71 at some future period1 to write a more circumstantial account of ,meer ,hadjee ,shah's adventures through life1 than my present limits allow4 ,in the meantime1 however1 ,i must satisfy myself by a few remarks founded on a personal observation and intimacy during the last eleven years of his eventful life4 ,his example and precept kept pace with each other1 ',that this world and all its vanities1 were nothing in comparison with acquiring a knowledge of ,god's holy will1 and obeying ,him1 in thought1 in word1 and deed4' ,he was persuaded by the tenets of his religion that by exercising the body in the pilgrimage to ,mecca1 the heart of man was enlightened in the knowledge and love of ,god4 ,he found by obeying the several duties of the religion he professed1 and by enduring the consequent trials and privations of a pilgrimage without regard to any feelings of selfish gratification or indulgent ease1 that1 his nature being humbled1 his love to ,god was more abundant4 ,his law commanded him to fast at stated periods1 and although he was turned of seventy when ,i first saw him1 yet he never failed1 as the season of ,rumzaun approached1 to undergo the severity of that ordinance day by day during the full period of thirty days2 and it was even a source of uneasiness to my venerated friend1 when1 two years prior to his decease1 his medical friends1 aided by the solicitude of his family1 urged and prevailed on him to discontinue the duty1 which by reason of his age was considered dangerous to health1 and perhaps to life4 ,prayer was his comfort2 meditation and praise his chief delight4 ,i never saw him otherways than engaged in some profitable exercise1 by which he was drawing near to his ,creator1 and preparing himself for the blessedness of eternity1 on which his soul relied4 ,during our eleven years' constant intercourse1 ,i can answer for his early diligence2 before the day had dawned his head was bowed in adoration to his ,maker and ,preserver4 ,at all seasons of the year1 and under all circumstances1 this duty was never omitted4 ,even in sickness1 if his strength failed him1 his head was bowed on a tray of earth1 to mark his dutiful recollection of the several hours appointed for prayer4 ,the ,psalmist's language has often been realized to my view1 in him1 ',seven times a day do ,i praise thee1 ,o ,lord1' and 'at midnight ,i will rise to give thanks unto ,thee1' when witnessing his undeviating observance of stated prayer duties2 and when those duties were accomplished1 even his amusements were gleaned from devotional works1 visits of charity1 and acts of benevolence4 ,i never saw him idle2 every moment was occupied in prayer or in good works4 ,his memory was retentive1 and every anecdote he related was a lesson calculated to lead the mind of his auditor to seek1 trust1 and obey ,god1 or to love our neighbour as ourselves4 ,the many hours we have passed in profitable discourses or readings from our ,holy ,scripture and the lives of the ,prophets have left on my memory lasting impressions4 ,i was1 at first1 surprised to find ,meer ,hadjee ,shah so well acquainted with the prominent characters of our ,scripture history1 until the source from whence his knowledge had been enlarged was produced and read aloud by my husband every evening to our family party4 ,the ',hyaatool ,kaaloob' 7a work before alluded to7 occupied us for a very long period1 each passage being verbally translated to me by my husband4 ,when that work was finished1 our ,holy ,scripture was brought forward1 which1 as ,i read1 each passage was again translated by my husband1 either in ,persian or ,hindoostaunic1 as best suited the understanding of our party at the time4 ,so interesting was the subject1 that we have been five or six hours at1 a time engaged without tiring or even remembering the flight of those moments which were devoted1 ,i trust1 so beneficially to us all4 ,meer ,hadjee ,shah's views of worldly enjoyments resembled the ,durweish's in principle2 for he thought it unworthy to heap up riches1 to swell his wardrobe1 or to fare on sumptuous diet2 but his delight consisted in sharing the little he could at any time command with those who needed it4 ,he possessed an intelligent mind1 highly cultivated by travel1 and a heart beaming with tenderness and universal charity3 so tempered were his affections by a religious life1 that the world was made but a place of probation to him whilst looking forward with joy to the promises of ,god in a happy eternity4 ,his purity of heart and life has often realized to my imagination that ',israelite in whom 7our ,redeemer pronounced7 there was no guile4' ,i must here draw my ,letters to a conclusion1 with many an anxious wish that my gleanings in the society of the ,mussulmauns of ,hindoostaun may afford profitable amusement to my friends and to those persons who may honour my work with a perusal1 humbly trusting that the people whose character1 manners1 habits1 and religion1 ,i have taken upon me to pourtray1 may improve in their opinion by a more intimate acquaintance4 ,in my attempt to delineate the ,mussulmauns1 ,i have been careful to speak as ,i have found them1 not allowing prejudice to bias my judgment1 either on the side of their faults or virtues4 ,but ,i deem it incumbent to state1 that my chief intimacy has been confined to the most worthy of their community2 and that the character of a true ,mussulmaun has been my aim in description4 ,there are people professing the faith without the principle1 it is true2 but such persons are not confined to the ,mussulmaun persuasion2 they are among every class of worshippers1 whether ,jew or ,gentile throughout the world4 ,of my long sojourn in the society of the ,mussulmauns of ,hindoostaun1 ,i need here but remark1 that ,i was received amongst them without prejudice1 and allowed the free usage of my ,european habits and religious principles without a single attempt to bias or control me2 that by respecting their trifling prejudices as regards eating and drinking1 their esteem and confidence were secured to me2 and that by evincing ,christian charity1 7which deters the possessor from proud seeming71 ,i believe1 ,i may add1 their affection for me was as sincere1 as ,i trust it will be lasting4 ,it may be regretted1 with all my influence1 that ,i have not been the humble instrument of conversion4 ,none can lament more than myself that ,i was not deemed worthy to convince them of the necessity1 or of the efficacy of that great ,atonement on which my own hopes are founded4 ,yet may ,i not1 without presumption1 hope my sojourn1 with reference to a future period1 may be the humble means of good to a people with whom ,i had lived so many years in peace8 ,i must for many reasons be supposed to entertain a lively interest in their welfare1 and an earnest desire for their safety1 although at the present moment ,i can distinguish but one advantage accruing from our intimacy1 namely1 that they no longer view the professors of ,christianity as idolaters4 ,they have learned with surprise that the ,christian religion forbids idolatry1--thus the strong barrier being sapped1 ,i trust it may be thrown down by abler servants of our ,lord2 for the ,mussulmauns are already bound by their religion to love and reverence ,christ as the ,prophet of ,god3 may the influence of his ,holy ,spirit enlighten their understandings to accept ,him as their ,redeemer6 ,like the true ,christian1 they are looking forward to that period when ,jesus ,christ shall revisit the earth1 and when all men shall be of one faith4 ,how that shall be accomplished1 they do not pretend to understand1 but still they faithfully believe it1 because it has been declared by an authority they reverence1 and deem conclusive4 ,often1 during my acquaintance with these people1 have ,i felt obliged to applaud their fidelity1 although1 in some points1 ,i could not approve of the subject on which it was displayed--their zeal at ,mahurrum1 for instance1 when they commemorate the martyrdom of the grandchildren of their ,prophet1--,i have thought 'had they been favoured with the knowledge we possess1 what zealous ,christians would these people be1 who thus honour the memory of mere holy men4' ,the time1 ,i trust1 is not very far distant when not one nation in the whole world shall be ignorant of the ,saviour's efficacy1 and ,his willingness to receive all who cast their burden at the foot of ,his cross4 ,my heart's desire for the people ,i have dwell amongst is that which ,st4 ,paul in the ,epistle to the ,romans declares to be his prayer to ,god for ,israel1 'that they might be saved6' and ,i know not any way in which ,i could better testify my regard for the ,mussulmauns collectively1 or my gratitude individually1 than by recommending the whole of the tenth chapter of the ,romans to the serious consideration of those persons who possess such influence1 us that the gospel of peace may be preached to them effectually by well-chosen and tried servants of our ,lord1 who are duly prepared both in heart and speech1 to make known the glad tidings to their understandings that ',god so loved the world1 that ,he gave ,his only begotten ,son1 that whosoever believeth in ,him should not perish1 but have everlasting life2' that ',if any man sin we have an ,advocate with the ,father1 ,jesus ,christ the righteous2' and that ',he is the propitiation for our sins3 and not for ours only1 but also for the sins of the whole world4' ,should the view ,i have conscientiously given of their character be the humble means of removing prejudice from the ,mussulmauns of ,hindoostaun1 so that they may be sought and won by brotherly kindness1 my humble heart will rejoice that my labours1 as an observer and detailer1 have been successful through the merciful orderings of ,divine ,providence4 #a ,ludhiana1 a city1 not the capital of the ,panjab3 'the land of five rivers' 7panj-ab74 #b ,under the ,peshwas1 ,baji ,rao ,i and ,balaji ,rao 7,a4,d4 #agbj-fa7 the incursions of the ,mahrattas extended as far north as the ,panjab4 #c ,barahdari1 a room nominally with twelve doors4 #d ,shuja-ud-daula1 son of ,mansur ',ali ,khan1 ,safdar ,jang1 ,governor of ,oudh3 born ,a4,d4 #agca2 succeeded his father1 #agec4 ,he was present at the battle of ,panipat in #agfa3 became ,wazir of the ,emperor ,shah ',alam3 defeated by the ,british at the battle of ,buxar1 #agfd3 died at ,faizabad1 then his seat of government1 #agge4 #e ,shikari4 #f ,bandar harbour ,kangun1 a port on the west side of the ,persian ,gulf1 about #ajj miles west of ,gombroon4 #g ,firangi ,bagh1 ,franks' ,garden4 #h ,darzi1 a tailor4 #i ,shaikh ,muhammad4 #aj ,baitu'l-faqir1 'house of a holy man'4 #aa ,dinar1 ,lat4 denarius1 a coin of varying value3 see ,yule1 ,hobson-,jobson#b1 #cag f4 #ab ,karwan1 a caravan4 #ac ,hazrat4 ,,the ,,end 99 99 99 99 99 ,,bibliography ,,of ,,works ,,used ,,in ,,preparing ,,the ,,introduction ,,and ,,notes ,arnold1 ,t4,w4 ,the ,preaching of ,islam1 ,london1 #ahif4 ,beale1 ,t4,w4 ,an ,oriental ,biographical ,dictionary1 ,london1 #ahid4 ,burton1 ,sir ,r4,f4 ,the ,book of the ,thousand ,nights and a ,night1 #ab vols41 ,london1 #ahid4 ,burton1 ,sir ,r4,f4 ,a ,pilgrimage to ,el-,medinah and ,mecca1 #b vols41 ,london1 #ahic4 ,crooke1 ,w4 ,the ,popular ,religion and ,folk-lore of ,northern ,india1 #b vols41 ,westminster1 #ahif4 ,fanshawe1 ,h4,c4 ,delhi ,past and ,present1 ,london1 #aijb4 ,fazalalullah ,lutfullah1 ',gujarat ,musalmans'1 in ,bombay ,gazetteer1 ix1 part ii1 ,bombay1 #ahii4 ,fhrer1 ,a4 ,the ,monumental ,antiquities and ,inscriptions of the ,north-,western ,provinces and ,oudh1 ,allahabad1 #ahia4 ,irwin1 ,h4,c4 ,the ,garden of ,india1 ,london1 #ahhj4 ,jaffur ,shurreef1 ,qanoon-e-,islam1 or the ,customs of the ,mussulmans of ,india1 trans4 ,g4,a4 ,herklots1 ,madras1 #ahfc4 ,gazetteer of the ,province of ,oudh1 #c vols41 ,lucknow1 #ahgg4 ,hughes1 ,t4,p4 ,a ,dictionary of ,islam1 ,london1 #ahhe4 ,knighton1 ,w4 ,the ,private ,life of an ,eastern ,king1 ,london1 #ahee4 ,koran1 ,the1 trans4 ,j4,m4 ,rodwell1 ,everyman's ,library1 ,london1 n4d42 by ,g4 ,sale1 ,london1 #ahdd4 ,lane1 ,e4,w4 ,an ,account of the ,manners and ,customs of the ,modern ,egyptians1 #b vols41 #eth ed41 ,london1 #ahga4 ,mishcat-ul ,masabih1 by ,muhammad ibn ',abd ,allah1 trans4 ,a4,n4 ,matthews1 #b vols41 ,calcutta1 #ahji-aj4 ,ockley1 ,s4 ,history of the ,saracens1 ,london1 #ahdh4 ,parks1 ,f4 ,wanderings of a ,pilgrim in ,search of the ,picturesque1 #b vols41 ,london1 #aheb4 ,polly1 ,col4 ,sir ,l4 ,the ,miracle ,play of ,hasan and ,husain1 collected from ,oral ,tradition1 #b vols41 ,london1 #ahgi4 ,sell1 ,e4 ,the ,faith of ,islam1 ,madras1 #ahhj4 ,sleeman1 ,major-,gen4 ,sir ,w4,h4 ,a ,journey through the ,kingdom of ,oudh1 in #ahdi-ahej1 #b vols41 ,london1 #aheh4 ,sleeman1 ,major-,gen4 ,sir ,w4,h4 ,rambles and ,recollections of an ,indian ,official1 ed4 ,v4,a4 ,smith1 #b vols41 ,westminster1 #ahic4 ,watt1 ,sir ,g4 ,a ,dictionary of the ,economic ,products of ,india1 #f vols41 ,calcutta1 #ahhi-ic4 ,yule1 ,col4 ,h41 ,burnell1 ,a4,c4 ,hobson-,jobson1 #bnd ed41 ,london1 #aijc4 99 99 99 99 ,,index ,aameen1 ,ameen1 ,ami1 ,amen ,aaroon1 ,aaron ,abass ,ali1 ',abbas1 nephew of ,husain2 ,abass ,ali ,huzerut ke ,durgah1 ,hazrat ',abbas ',ali ki dargah ,ablution ,aboubuker1 ,abubakr1 the ,caliph ,abraham1 sacrifice of ,ishmael2 his title ,abstinence during the ,muharram festival ,adam1 his burial-place2 his title2 image of ,affrine ,khaun1 ,afrin ,khan1 a eunuch ,afthaadah1 aftabgir1 a sun-shade ,agha ,mir1 minister in ,oudh ,ahmud ,kaabeer1 ,sayyid ,ahmad ,kabir1 a saint ,akbhar ,shah1 ,akbar ,shah ,,ii1 ,king of ,delhi ,akbar1 the ,moghul ,emperor1 his capture of ,chitor ,alchemy ,aleppo ,alexandria1 alleged destruction of the library at ,ali1 ',ali1 son-in-law of ,muhammad2 murder of2 imparted knowledge to the ,sufis ,ali ,reezah1 ,ar-,raza ,ali ,ul ,hoodah1 ',ali ul ,huda ,al-kauloek1 alkhalaq1 a coat with sleeves ,allah ,khareem1 ,al-,karim1 'the generous one' ,allah wo uckbaar1 ,allah u akbar1 ',god is most great' ,alligators1 caught by monkeys ,allum1 'alam1 a standard ,allumgeer1 ',alamgir1 the ,emperor ,aurangzeb ,al ,mauss ,ali ,khaun1 ,almas ',ali ,khan1 a eunuch ,almsgiving at the ,muharram festival ,alrouschid1 ,harun-al-,rashid1 the ,caliph ,amulets for children ,amusements of children ,angels1 the attendant ,animal1 fights at the ,court of ,oudh2 mode of slaughtering by ,musalmans2 life1 sanctity of ,antelopes1 hunted by leopards ,ants2 sugar laid near their nests2 white ,apples ,arg1 arka1 the fire plant ,arms1 polishers of ,arrack1 'araq1 spirits ,artoojee1 ustadji1 a teacher ,artush-baajie1 atishbazi1 fireworks ',ashura1 the last day of the ,muharram festival ,asof ood ,duolah1 ,nawab ,asaf-ud-daula2 his proclamation against infanticide ,asthma1 a cure for ,astrology ,ausmaun1 ',usman1 the ,caliph ,ausur namaaz1 'asr ki namaz1 prayer at the third watch of the day ,ayah1 aya1 a nurse ,ayashur1 ,ayishah1 wife of ,muhammad ,baalee ,peer1 ,bala ,pir ,baaraat1 barat4 the procession of the bridegroom ,baarah ,daree1 barahdari a room with twelve doors ,babool1 babul1 the tree acacia arabica ,bacherkaunie1 baqirkhani1 a kind of bread ,ba daanah1 bedanah1 seedless grapes ,baer1 ber1 the tree ,zizyphus ,jujuba ,bahadhoor1 bahadur1 'a champion'1 a title of honour ,baittee1 beti1 a daughter ,bamboos1 uses of2 flowering of2 set on fire by friction ,banner of ,husain 7see ,,allum7 ,bareheaded people not allowed in a house ,basun1 besan1 pulse flour ,bazars described ,beards worn by ,musalmans2 dyeing of ,bearer caste1 the ,bedspreads ,bedsteads ,beeby ,sahib1 bibi sahiba1 an ,english lady ,beggar1 a famous1 in ,lucknow ,begum1 begam1 a title of a ,sayyid lady ,biles and blains ,birds1 catchers of2 released in time of sickness ,birth rites1 scanty rejoicings at birth of a girl2 gun-firing2 nursing12 first dose of medicine2 bathing of child2 forty days' impurity after childbirth2 gifts made to the child2 birthday celebrations2 circumcision2 child carried to the ,dargah ,bis ma ,allah1 bi'smi'llah1 'in the name of ,allah' ,bleeding1 procedure at ,blistering1 flies used for ,blood-spitting2 cure for ,blue stone1 a remedy for snakebites ,boats set adrift in honour of ,khwaja ,khizr ,bodice1 the ,bohue ,begum1 ,bahu ,begum1 a daughter-in-law ,bootkhanah1 butkhanah1 an idol temple ,borehaun1 burhan1 the critical days of fever ,bows and arrows1 use of ,brahmanical cords burnt ,bread1 varieties of ,bricks1 ancient ,bride1 the peculium of2 modes of selecting2 dress of ,bridegroom1 veil worn by ,brushes for hair and teeth ,buckaria1 ,bokhara ,buckrah ,eade1 the baqarah id1 festival2 gifts sent at ,budgerow1 a kind of boat ,bull-bull1 bulbul1 the nightingale ,bundah ,kungoon1 ,bandar ,kangun ,bunyah1 ,baniya1 a corn merchant ,buraq1 the animal on which ,muhammad flew to ,mecca ,burbut1 bargat1 the banyan tree ,burghutt1 caste1 regard for animal life ,burial rites1 purification after touching the corpse2 see ,,death4 ,burkhundhar1 barqandaz1 a man armed with a matchlock ,burqa'1 a woman's veil ,burrhsaatie1 barsati a disease of horses ,burruff wallah1 barfwala a seller of ice ,bushire1 a town on the ,persian ,gulf ,bussorah1 ,basra1 a town on the ,shatt el ,arab in ,asiatic ,turkey ,bussund1 basant1 the spring festival ,butcher bird1 the ,butchers ,buttaire1 bater1 a quail ,butter sellers ,buttooah1 batua1 ornamented bag ,bytool ,faakere1 baitu'l-faqir1 'the house of a holy man' ,cain1 reputed founder of ,kanauj ,caliphas1 khalifah1 of ,shi'ahs and ,sunnis2 a head of a trade or profession ,camphor1 used in treating cholera2 in burial rites ,cardimun1 the cardamom ,cards1 the game of ,carounder1 karaunda1 ,carissa ,carandas ,castanets1 see ,,chuckie ,catechu1 used with betel ,cattle1 slaughter of1 objected to by ,hindus ,chaff1 thrown on the head in mourning ,chain at the ,ka'bah2 of justice1 put up by ,jahangir ,chair1 right to use ,chapaatie1 chapata1 a griddle cake ,charaagh1 chiragh1 a lamp ,charity1 a religious duty2 among ,musalmans ,charpoy1 charpai1 a kind of bed ,chatnee1 chatni1 a kind of relish ,chattah1 chhata1 an umbrella ,cheek1 chiq1 a door screen ,cheetah1 chita1 a hunting leopard ,cherries ,children1 fasting of ,chillum1 chilam1 the bowl of a water-pipe1 the tobacco used to fill it ,chillumchee1 chilamchi1 a wash-hand basin ,chilubdhaar1 chalapdar1 a cymba player ,china vessels1 use of ,chirrya wallah1 chiryawala1 a bird-catcher ,chitcherah1 chichra1 the ,achryanthes aspera tree ,chitlah1 chitra1 a kind of melon ,chobdhaah1 ,chobdhaar1 chobdar1 a mace-bearer ,chokeedhar1 chaukidar1 a watchman ,cholera2 cures for ,chowrie1 ,chowry1 chauri1 a yak tail fan ,chowsah1 chausa1 four-sided1 of dice ,chubbaynee1 chabena1 parched grain ,chuckie1 ,chuckee1 charkhi1 a kind of castanets2 chakki1 a grindstone ,chuddah1 ,chudha1 chadar1 a sheet ,chuhsah1 chhahsa1 six-sided1 of dice ,chumund1 chaman1 a flower bed ,chundole1 chandol1 a kind of sedan chair ,chupha1 chhappar1 a thatched shed ,chupkund1 chapkan1 a kind of coat ,cider1 made from melon juice ,circumcision ,clepsydra1 used to mark time ,cloak1 hooded1 worn by women ,cock-fighting ,coel1 koil1 a kind of cuckoo ,concubinage ,confectioners ,cookery1 in ,musalman families ,cooking1 prohibited in the house of mourning ,cord1 ,brahmanical1 burned ,cossum1 ,qasim1 nephew of ,husain2 model of his tomb taken in procession ,courtie1 kurti1 a woman's jacket ,cowry shells ,cream sellers ,cries of hawkers ,crown of the ,king of ,oudh ,crows1 impudence of ,cummerbund1 kamarband1 a waist-cloth1 girdle ,cuppers ,curd sellers4 ,currants ,currie1 karhi ,cutlers ,cuttie1 khatai1 soured milk2 kath1 gum used with pan ,daak1 dak1 the letter post ,daaood1 ,daud1 ,david1 his mother's prayer ,dacca cloths ,damascus fig1 the ,dancing1 considered degrading2 women ,dates1 eating of ,dead1 food for the2 period of mourning for ,death rites ,debt1 imprisonment for1 said to be forbidden ,decca1 ,dacca ,delhi described ,deluge1 said not to be known in ,india ,deputtah1 dopatta1 a double sheet ,devotees1 ,musalman4 ,dhall1 dal1 pulse ,dhaullie1 dali1 a basket of fruit and vegetables ,dhie1 dahi1 curds ,dhie mudgelluss1 dah majlis1 the ten days of the ,muharram festival ,dhobie1 dhobi1 a washerman ,dholle1 dhol1 a drum ,dhollie1 a 'dooly'1 a litter2 wives ,dhome1 a drum ,dhull ,dhull1 ,duldul1 the mule of ,muhammad ,dhurzie1 darzi1 the tailor caste ,diamonds ,dice1 games played with ,dimishk1 ,dimashq1 ,damascus ,dinar1 dinar1 denarius1 a coin ,dinners provided in time of mourning ,dirzy2 see ,,dhurzie ,divination in selecting a bride ,divorce ,dog1 an impure animal ,domenie1 ,domni1 a singing woman ,dooar prayer1 du'a1 supplication ,doob grass1 dub1 ,cynodon ,dactylon ,dowry of bride1 how fixed ,draughts1 the game of ,dress1 not changed during the ,muharram festival2 of a bride ,duffelee1 dafali1 the drummer caste ,dukhaun1 dukan1 a shop ,dulhaun1 dalan1 the hall1 entrance of a house ,dullha1 dulha1 a bridegroom ,dullun1 dulhin1 a bride ,dunkah1 danka1 a kettle-drum2 dunkah wallah1 dankawala1 a drummer ,dunyah1 dhaniya1 coriander ,durbar1 darbar1 a court ,durgah1 dargah1 a saint's shrine2 processions to1 at ,lucknow ,durwaun1 darwan1 a doorkeeper ,durweish1 darvesh a beggar1 a religious mendicant2 pretenders to the title ,dustha-khawn1 dastarkhwan1 a table-cloth ,dustoor1 dastur1 custom1 the percentages on purchases taken by native servants ,dust-storms ,eade1 ',id1 a festival2 eade-gaarh1 ',idgah1 the place where the festival rites are performed ,ear cleaners ,earrings ,earwax1 human1 administered to elephants ,earthquakes2 follow a flight of locusts2 ,kanauj damaged by ,eclipse observances ,eggs sent at the ,nauroz festival ,elephant trained to march in time2 carriages drawn by2 beggar riding on2 etiquette on meeting the king ,elias ky kishtee1 ,ilyas ki kishti1 boats set adrift in honour of ,khwaja ,khizr ,elijah1 ,elisha1 the prophet ,emaum1 ,imam1 leaders of the faithful2 ,jaffur ,saadick1 ,ja'far as-,sadiq ,emaum baarah1 ,imambara1 the place where the ,muharram rites are performed ,emaum zamunee1 imam zamini1 a charm to secure safety in a journey ,english women not visiting the ,lucknow bazar ,esaee1 ',isa 'l-,masih1 ,jesus ,christ1 the ,messiah ,eshaa namaaz1 salatu 'l-',isha1 the night prayer ,etiquette in the zenanah2 at the ,court of ,oudh ,eunuchs1 their power in the ,court of ,oudh2 tale of a pilgrim ,eve1 the grave of ,execution of criminals ,exercise1 modes of1 used by young men ,exorcism of evil spirits ,eyes decorated with antimony ,faakeer1 faqir1 a beggar1 holy man ,fahteeah1 al ,fatihah1 the first chapter of the ,koran ,falsah1 phalsa1 falsa1 the fruit ,grewia asiatica ,fasting2 exemptions from ,fat1 not eaten by ,musalmans ,fatima1 ,fatimah1 daughter of ,muhammad2 an ,arab girl purchased ,feringhee ,bargh1 ,farangi ,bagh1 'the ,franks' ,garden ,fierdowsee1 ,firdausi1 the poet2 translations of2 on slavery ,fig1 the ,fire1 jumping into1 and walking through ,fireworks at the ,shab-i-,bara'at festival2 see ,,artush-,,baajie ,firing guns at the birth of a boy ,fish1 use of2 varieties prohibited for use as food2 a symbol at the ,court of ,oudh ,flags1 in use at the ,court of ,oudh ,flies1 inconvenience from2 a variety which produces blisters ,flower gardens1 neglect of2 in ,moghul palaces ,flowers1 scent of1 the food of aerial spirits ,folk tales1 told in the zenanah2 tale reciters2 tale of ,daaood2 of the ,prophet2 of pilgrims2 of a charitable ,arab2 of ,syaad ,harshim2 of a saint changing the course of a river2 of an ungrateful snake2 of a king who longed for a fruit ,food1 for the dead2 not cooked in a house of mourning2 lawful for ,musalmans ,fraught1 ,furat1 the river ,euphrates ,friday1 the ,musalman ,sabbath ,frogs ,fruit1 use of2 sellers of ,furniture in the zenanah ,furrukhabaad1 ,farrukhabad1 ,nawab of ,gabriel1 the ,angel2 inspires the ,koran ,games played by boys2 in the zenanah ,gaming prohibited ,genii1 the ,jinn ,ghauzee ood deen1 ,ghazi-ud-diu1 ,king of ,oudh ,ghee1 ghi1 clarified butter ,ghurrie1 ghari1 a space of about twenty minutes ,glass1 gilas1 a cherry ,glass1 vessels1 use of2 use in windows ,goatah chandnie1 gola chandni1 lace ,goattur1 gota1 a substitute for betel1 at the ,muharram ,god1 ninety-nine names of ,golard1 ,goulard water ,gooderie1 gudri1 a quilt ,goolbudden1 gulbadan1 a silk fabric ,goolistaun1 ,gulistan of ,sa'adi ,goomtie1 the river ,gumti ,gooseberries ,gootlie1 guthli1 the first dose given to a baby ,grain1 threshing and winnowing of ,gram1 a kind of chick pea1 ,cicer arietinum ,green1 the colour preferred by ,sayyids2 symbolizing ,hasan ,greengrocers ,grief1 exhibition of1 at the ,muharram festival ,guaver1 the guava fruit ,guinah1 genda1 the marigold ,gurdonie1 gardani1 a neck ring ,gurhum dahnie1 garm dahani prickly heat ,haafiz1 ,hafiz1 the ,persian poet ,haarh1 har1 a necklace2 see ,,harrh ,hackery1 chhakra1 a bullock carriage ,hadge1 hajj1 pilgrimage to holy places ,hadjee1 hajji1 a pilgrim ,hafiz1 a man who has learned the ,koran by heart ,hafsah1 the wife of ,muhammad ,hair1 mode of dressing2 let loose at the ,muharram festival2 not shaven in mourning ,hand1 spread1 a symbol2 left1 not used in eating ,harrh1 har1 a necklace2 see ,,haarh ,harshim ,syaad1 ,sayyid ,hashim1 tale of ,hasan1 the martyr2 ,hasan ul ,ushkeree1 ,hasan al-,askari ,hatim ,tai ,haundhee1 audhi1 a dust storm ,haverdewatt4 avadavat1 the bird estrelda amadara2 see ,,lollah ,heifer1 sacrifice of ,herbs used in cooking ,hindu gods1 images of ,holie1 the ,holi festival ,hookha1 huqqah1 the water-pipe2 etiquette in use of2 makers of 'snakes' for ,horse racing at ,lucknow ,horses1 food of2 use of heel ropes2 marks on2 paces of2 shoes fixed on doors2 tails and legs dyed2 tails not docked2 use of in carriages ,hosein1 ,husain1 the martyr2 disposal of his head ,howdah1 haudah1 a seat fixed on an elephant ,hudeeth1 hadis1 the sayings of the ,prophet ,hummoomaun1 the monkey god ,hanuman ,hummoon ,shah1 ,hamun ,shah ,hurkaarah1 harkara1 a footman1 messenger ,hurrh1 al-,hurr1 the ,shami leader ,hurrundh1 arand1 the castor-oil plant ,hurth ,maaree1 the scene of the slaughter of the martyrs ,husbandmen1 life of ,huzerut1 hazrat1 a title of respect ,hydrabaad1 ,hyderabad ,hydrophobia1 a cure for ,hyza1 haiza1 cholera ,ibrahim1 son of the ,prophet2 ,ibraahim ,mukhaun1 ,ibrahim ,makan1 'the place of ,abraham'1 at ,mecca ,ice-making ,idolatry prohibited to ,musalmans ,infanticide among ,musalmans ,ink-making ,ishmael1 son of the ,prophet2 sacrifice of ,islaaim1 ,islam ,ja'adah poisons ,hasan ,jaffur ,saadick1 the ,imam ,ja'far as-,sadiq ,jahaun-punah1 jahan panah1 a title of honour1 'asylum of the world' ,jahmun1 ,jamun1 jaman1 jamun1 the fruit ,eugenia ,jambolana2 see ,,jarmun ,jains1 their tenderness for animal life ,jarmun1 see ,,jahmun ,jaullie1 jali1 netting ,jeddah ,jerusalem1 pilgrimage to ,jessamine tree1 the ,jesus ,christ1 the ,musalman title of2 ,his ,nativity2 ,his ,coming ,jewellery1 craving of women for2 put aside at the ,muharram festival ,jhaawn namaaz1 ja'e namaz1 a prayer carpet ,jhammah1 jama1 a long gown ,jhaumdanie1 jamdani1 an ornamented bag ,jhanngeer1 the ,emperor ,jahangir1 his chain of justice ,jhewl1 jhul1 the trappings of an elephant ,jhillmun1 jhilmil1 venetian shutters for doors and windows ,jhy ,singh1 ,raja ,jai ,singh1 his observatories ,jillewdhar1 jilaudur1 an attendant on a man of rank ,jinn1 the ,joel1 the ,prophet ,jonk1 a leech ,joshun1 joshan1 an ornament worn by women on the upper arm ,judee1 ,mount ,jugglers ,jumma musjid1 ,jumna musjid1 ,jame' masjid1 a congregational mosque ,justice1 administration of in ,oudh ,kaabah1 ,ka'bah1 the holy place at ,mecca2 water spout at ,kaanaut1 qanat1 the side walls of a tent ,kaarawaun1 kawan1 a caravan ,kaareem ,zund1 ,karim ,khan ,zand1 anecdote of2 see ,,khareem ,,zund ,kaarjil1 kajal1 lampblack applied to the eyes ,kaawaus1 khawass1 a special female attendant ,kabooza1 kharbuzah1 the melon ,kalipha1 khalifah1 a ,caliph1 head servant2 see ,,calipha ,kallonie wallah1 khilauniwala1 a toy-seller ,kannoge1 the city of ,kanauj2 founded by ,cain2 destroyed by an earthquake ,katorah1 katora1 a shallow drinking cup ,kauflaah1 kafilah1 a caravan ,kaullie ,nuddee1 the ,kali ,nadi river ,kauzy1 ,qazi1 a ,musalman law officer ,keebaab1 kabab1 pieces of meat roasted on skewers ,keerah1 kira1 a leech ,ketcherie1 khichri1 rice cooked with pulse and spices ,kettledrum1 the2 see ,,dunkah ,khadijah1 wife of the ,prophet ,khareem ,zund2 see ,,kaareem ,,zund ,khaun1 khan1 'lord'1 a title of honour ,khaunce1 ,kansa1 ,king of ,mathura ,khaunie1 a folk tale ,kheer1 khir1 milk boiled with rice ,khidmutghar1 khidmatgar1 a table servant ,khillaut1 khil'at1 a robe of honour ,khodah ,afiz1 ,khuda hafiz1 ',god be your ,protector6' ,khoraan1 the ,koran1 ,qur'an2 its history2 not to be translated2 taught to girls2 its doctrine regarding women2 passages of1 inscribed as amulets2 learnt by heart2 readers of ,khus-khus1 khaskhas1 the fragrant root of the grass ,andropogon muricatus ,khusru ,parviz1 ,king of ,persia ,khwaja ,khizr1 the saint ,kiblaah1 qiblah1 the direction assumed in prayer ,killaah1 qal'a qil'a1 a fort ,kirhnee1 kirni1 the fruit ,canthium parviflorum ,kirrich1 kirch1 a straight thrusting sword ,kishtee1 kishti1 a boat ,kitchens in the zenanah ,kite-flying ,knife-grinders ,koofah1 the city ,kufah ,kootub1 the ,qutb ,minar pillar at ,delhi ,kornea1 ,kanhaiya1 ,krishna ,koss1 kos1 a measure of distance1 about two miles ,kraabaalah1 ,kerbela1 ,karbala1 the holy city ,kuffin1 kafn1 a coffin1 winding-sheet ,kummeruck1 kamrak1 the fruit ,averrhoa ,carambola ,kungoon1 ,bandar ,kangun in the ,persian ,gulf ,kurah1 kora1 aloe water ,kurbootah1 kharbuza1 the shaddock fruit ,kutcher1 khichar1 rice boiled with pulse and spices ,labaadah1 ,labaadh1 labada1 a rain-coat ,labaun1 loban1 frankincense2 see ,,lahbaun ,ladies1 ,european1 not visiting bazars2 ,musalman1 conversation of ,lahaaf1 lahaf1 a quilt ,lahbaun1 see ,,labaun ,lampblack1 applied to the eyes ,lance1 exercises with the ,leopards trained for sport ,leech vendors ,leechie1 lichi1 the fruit ,nephelium ,lichi ,left hand used for ablution1 not for eating with ,letters1 dedicated to ,god ,licenses for marriage unknown ,lights burned before the ,taziahs ,lime1 applied to wounds ,liquors1 fermented1 prohibited to ,musalmans ,locusts2 used for food ,lollah1 lal1 the bird ,estrelda amandava2 see ,,haverdewatt ,loodocanah1 the city and district ,ludhiana ,looking-glasses in zenanahs2 bride's face first seen in ,lota1 a brass water-vessel ,luchmee1 ,lakshmana1 image of ,luggun1 lagan a washing pan ,lungoor1 langur1 the ape ,semnopithecus entellus ,mabaaruck ,now-,rose1 ,nauroz mubarak ,maccurrub1 muqarrab1 angel messengers ,madhaar1 ,madar1 the saint ,magic1 to bring rain2 to cause fertility ,mahana1 miyana1 a kind of litter ,mahdhaar1 madar1 the tree ,calotropis gigantea ,mahout1 mahawat1 an elephant driver ,mahrattas1 raids of in the ,panjab ,mahul1 mahall the seraglio ,mahummud1 ,muhammad1 the ,prophet1 his mission2 his title2 tales regarding2 fixes ,friday as the ,sabbath2 laws of the pilgrimage2 his rules of conduct2 laws regarding polygamy ,mahummud ,baakur1 ,muhammad ,baqir ,mahurrum1 the ,muharram festival2 date of2 ornaments laid aside at2 immense expenditure on2 second day observances2 fifth day observances2 last day observances2 clothes given away2 inauspicious for marriages2 objected to by ,sunnis ,majoob ,soofies1 majzub1 'abstracted' ,mango tree1 the ,marriage1 forced1 prohibited2 age for2 settlements unknown2 service2 exorbitant expenditure on ,matchmakers ,matunjun1 muttajjan1 meat boiled with sugar and spices2 see ,,matunjun ,maulvee1 maulavi1 a doctor of the law ,mautunjun1 see ,,matunjun ,mayllah1 mela1 a fair1 a religious assemblage ,mayndhie1 mendhi1 the shrub ,lawsonia alba1 apllied to hands and feet2 smeared on bride and bridegroom2 procession of2 sent to bridegroom by bride2 smeared on horses2 rite at marriage ,mayvour1 mewa1 fruit ,mazoor1 ,mazoorie1 mazdur1 mazdurni1 a day labourer ,meals1 among ,musalmans ,meat1 use of by ,musalmans ,mecca1 the holy city2 the ,holy ,house2 life held sacred at2 ,black ,stone at2 see ,,kaabah ,medicine1 native system of ,medina1 the holy city ,meer1 mir1 a title of ,sayyids ,meer ,eloy ,bauxh1 ,mir ,ilahi ,bakhsh ,meer ,hadjee ,shah1 ,mir ,haji ,shah1 his life2 character2 makes his own winding sheet2 listens to the reading of the ,bible2 views on fasting2 tea drinking2 describes the ,hajj2 describes ,mecca2 life at ,ludhiana2 adventure with a snake2 adventures with tiger2 his pilgrimage to ,arabia2 cures an ,arab lady2 attacked by pirates2 purchases ,fatimah1 an ,arab girl ,meer ,hasan ,ali1 husband of the authoress ,meer ,hasan ,ali1 ,mrs41 the authoress ,meer ,nizaam ood deen1 ,mir ,nizam-ud-din ,meer ,syaad ,mahumud1 ,mir ,sayyid ,muhammad ,meetah1 meettah1 mitha1 mithai1 sweet1 sweetmeats ,melons1 cider made from the juice ,metals transformed into gold ,mhembur1 minbar1 mimbar1 the pulpit of a mosque ,mhidie1 al ,mahdi1 'the ,directed ,one'2 signs of his coming2 his birthday ,mina1 maina1 the bird ,gracula religiosa ,minerals1 medicinal use of ,missee1 missi1 a preparation for staining the teeth ,mittie wallah1 mithaiwala1 a sweetmeat vendor ,moat1 moth1 the aconite-leaved kidney bean ,mocha1 ,mokha1 a port on the ,red ,sea ,moghdhur1 mugdar1 a sort of dumb-bell or club used in athletic exercises ,mohur1 a gold coin ,monkeys2 and alligators2 affection for their offspring2 and snakes2 wounded2 and treasure2 use of antidotes for poison ,moollakhaut1 mulaqat1 a mourning assemblage ,mooltanie mittee1 multani mitti1 fuller's earth ,moon1 new1 festival at2 influence of2 when full auspicious2 drinking the2 influence on wounds ,moonkih1 ,munkar1 ,munkir1 the ,recording ,angel ,moonshie1 munshi1 a writer1 secretary ,moosa1 ,musa1 ,moses2 ,musa al-,kazim1 the ,caliph ,moosul1 musal1 a pestle used for husking rice ,mortem1 matam1 mourning ,moses1 ,musalman title of2 tale regarding ,moslem1 ,muslim1 cousin of ,husain ,mosque1 absence of decoration in2 caretakers of2 at ,kanauj2 pollution of ,mosquitoes ,mourning1 dress worn during the ,muharram festival2 chaff thrown on the head2 head and feet left bare2 for forty days after a death2 shaving forbidden during ,muchullee1 machhli1 fish ,mucka ,beg ,muckunpore1 ,makanpur ,mudgeluss1 majlis1 a mourning assembly ,muggalanie1 ,mughlani1 a ,moghul woman1 a needlewoman ,mugganee1 mangni1 the marriage engagement ,muggrib1 maghrib ki namaz1 sunset prayer ,mukburrah1 ,mukhburrah1 maqbarah1 a mausoleum ,mukhdoom ,jhaunneer1 ,makhdum ,jahaniya ,jahangasht1 the saint ,mukhun1 makkhan1 butter ,mulberries ,mullie1 malai1 cream ,munall1 munhnal1 a pipe mouth-piece ,muntah1 mantra1 spells1 incantations ,murdanah1 mardanah1 the men's quarters in a house ,murseeah1 marsiyah1 a funeral elegy2 see ,,musseeah ,musheroo1 mashru1 silk cloth permitted to be worn at prayer ,mushukh1 mashk1 a skin water-bag ,music in the zenanah ,musnud1 masnad a pile of cushions1 a throne ,musseah1 ,musseeah2 see ,,murseeah ,mustaches ,myriam1 ,maryam1 the ,virgin ,mary ,myrtle1 the tree ,naalkie1 nalki1 a kind of litter ,naarah1 nara1 a string ,nadir ,shaah1 ,nadir ,shah1 ,king of ,persia ,najoom1 najoomee1 nujumi1 an astrologer ,nala and ,damayanti1 tale of ,namaaz1 namaz1 the daily liturgical prayer of ,musalmans ,namaazie1 namazi1 one given to prayer1 a devotee1 one who calls the people to prayer ,nativity of ,jesus ,christ1 observed by ,musalmans ,naunbye1 nanbai1 a bazar baker ,nautch woman2 ,nautchunee1 nachni1 a dancer ,neam1 nim1 the tree ,melia ,azadirachta2 see ,,neem ,neellah tootee1 nila tutiya1 blue vitriol1 medicinal use of ,new ,moon festival1 the ,new ,year's ,day1 see ,,nou-,,rose ,nitre1 manufacture of ,nizaam ood deen1 ,nizam-ud-din1 the saint ,noah1 ,musalman title of2 his place of burial2 ark of1 where rested ,nose-rings2 see ,,nut ,nou-,rose1 nauroz the ,new ,year's ,day festival ,nudghiff ,usheruff1 ,nejef1 ,mashhad ',ali ,nujeeb1 najib1 a class of infantry ,nusseer ood ,deen ,hyder1 ,nasir-ud-din ,haidar1 ,king of ,oudh ,nut1 ,nutt1 nath1 a nose-ring ,nuwaub1 nawab1 'a deputy'1 title of the rulers of ,oudh ,nuzza1 nazr1 nazar1 an offering from an inferior to a superior ,nykee1 ,nakir1 the ,recording ,angel ,omens1 at ,nauroz festival2 used in selecting a bride2 at marriage ,omir1 ',umar1 the second ,caliph2 said to have destroyed the ,alexandrian library ,ood-ood1 hudhud1 the lapwing1 hoopoe ,oostardie1 ustadi1 a teacher2 see ,,artoojee ,orme1 am1 the mango ,orme peach1 the peach ,ornaments1 use of by women2 see ,,jewellery ,otta1 'itr1 otto of roses ,oudh1 administration of justice in the ,nawabi2 ,nawabs and ,kings of ,paadishah ,begum1 ,padshah ,begam1 the ,paak1 pak1 pure ,pachisi1 the game ,paidshah1 padshah1 a ,king ,palace1 the1 at ,delhi ,palkie1 palki1 the common palanquin ,pallungh1 palang1 a kind of bed ,paper1 written1 objection to burning2 made of bamboo ,pataan1 one of the ,pathan tribe ,pawn1 pan1 betel leaf2 not used during the ,muharram festival ,pawndawn1 pandan1 a box to hold betel leaf ,peach1 the ,pearls ,pedigrees of ,sayyids carefully kept ,peer1 pir1 a ,musalman saint or holy man ,pellet bow1 use of the ,pepul1 pipal1 the sacred fig tree1 ,ficus religiosa ,pickles1 use of1 and sale ,pigeon flying2 shooting ,pilgrims1 regulations for2 cloak worn by ,pillau1 pilau1 meat or fowl boiled with rice and spices ,pineapple1 the2 see ,,unanas ,plague1 an outbreak of ,plums ,poison detected by means of dishes ,polygamy2 among ,indian kings ,pomegranate1 the ,prayer1 the call to2 'opening of difficulties'2 carpet2 times of1 how announced ,prickly heat ,printing1 not practised in ,lucknow ,prisoners released to effect a cure of the sick or as a thank-offering ,punkah1 pankah1 a kind of fan2 punkah wala1 punkah wala1 a fan-seller ,pappayah1 papaiya1 the papaw tree1 ,carica ,papaya ,purdah1 pardah1 a screen to conceal ladies ,purrh1 pahar1 a watch1 a measure of time ,pyjaamah1 paejama1 drawers2 stuff used in making ,quail fighting ,quicksilver1 use of in medicine ,racaab puttie1 rikab patthari1 a stone plate ,rain magic ,rainy season1 the ,rajpoots1 ,rajputs1 infanticide among ,raspberries ,ravenscroft1 ,g41 murder of ,red1 the ,sunni colour2 of ,husain ,reetah1 ritha the soapnut1 use of in medicine ,resident at ,lucknow1 the ,resurrection1 doctrine of the ,ricketts1 ,mordaunt1 ,resident at ,lucknow ,right hand used in eating ,river1 course of changed by a saint ,romall1 rumal1 a handkerchief ,rooey1 rohu the carp fish ,rope-dancing ,roses2 smelling of1 causes colds and sneezing2 rose water2 syrup1 seeds1 oil1 uses of ,roshunie1 roshanai1 ink ,rozedhaar1 rozadar1 one who keeps a fast ,rumzaun1 ,ramazan1 ,ramzan1 the festival ,rutt1 rath1 a bullock carriage ,ruzzie1 razai a quilt ,ryott1 ra'iyat a subject1 a cultivator ,saabeel1 sabil1 the place where sherbet is distributed at the ,muharram festival ,saadie1 ,shaikh ,s'adi1 the ,persian poet ,saag1 sag1 herbs of various kinds used in cooking ,saalik1 salik1 a devotee1 a kind of ,sufi ,saatarah1 sitara1 a guitar ,sabbath1 the1 among ,musalmans ,sacrifice of animals at the ,bakrah ',id festival ,safdar ,jang1 ,nawab of ,oudh1 tomb of ,sahbaund1 ,sawan1 the fourth ,hindu month ,sahib ,logue1 ,sahib ,log1 ,europeans ,saints' tombs at ,kanauj ,sainturh1 sentha the grass ,saccharum ciliare2 see ,,secundah ,sakeena ,koobraah1 ,sakina ,kibriya1 daughter of ,husain ,salaam-oon-ali khoon1 salam 'alai-kum1 ',peace be with thee' ,sallon1 salan1 a curry of meat1 fish1 or vegetables ,sampwalla1 sampwala1 a snake-charmer ,sarchuk1 saachaq1 fruits1 c41 carried in procession at a marriage ,saulgirrah1 salgirah1 the knot tied to mark a birthday ,scales1 the1 doctrine of ,scapegoat1 released in times of sickness ,scorpio1 moon of1 inauspicious ,scorpions1 mode of repelling ,seclusion of womem1 origin of the custom ,secundah1 sarkanda1 roots of the grass ,saccharum ciliare1 used for mats and screens2 see ,,sainturh ,secungebeen1 sikanjabin1 oxymel1 vinegar ,seepie wallah deelie sukha1 sipi wala gila sukha1 moist or dry cuppers ,seer1 scr1 a weight of about two pounds ,serai1 sarai1 a native inn ,seur1 suar a hog1 a term of abuse ,seven1 a lucky number ,shaah ,jhee1 ,shahji1 a beggar ,shaah ,nudghiff1 ,shah ,najaf1 a shrine at ,lucknow ,shaah ood ,dowlah1 ,shah-ud-daula1 a darvesh ,shah ,allum1 ,shah ',alam ,,ii1 ,king of ,delhi1 his grave ,shah ,allumgeer1 ,shah ',alamgir1 the ,emperor ,aurangzeb ,shah ,jahan1 the ,moghul ,emperor ,shahjee1 see ,,shah ,,sherif ,,ood ,,deen ,shahnama1 the poem by ,firdausi ,shah ,nizaam ood deen1 ,shaikh ,nizam ud-din ,auliya1 the saint ,shah ,sherif ood deen ,mahmood1 ,shah ,sharif ud-din ,mahmud1 a darvesh ,shampooing ,shaving1 discontinued during mourning ,shawm1 ,sham1 ,syria ,shawmie1 ,shami1 a native of ,syria ,sheah1 ,shiah1 the ,musalman sect2 quarrels with ,sunnis at the ,muharram2 their numbers compared with those of ,sunnis2 the creed of ,sheah-maul1 shirmal1 a kind of bread2 see ,,sheermaul ,sheekaree1 shikari1 a huntsman ,sheermaul1 shirmal1 a kind of bread2 see ,,sheah-,,maul ,sheikh ,mahumud1 ,shaikh ,muhammad ,sherbet1 sharbat1 a drink1 how made2 distributed at the ,muharram festival2 payment for at marriages ,,sherrefah1 ,,sherreefha1 sharifah1 the custard apple ,sheruff1 ,sharif1 the governor of ,mecca ,shimeear1 ,shimar1 the chief agent in the murder of ,husain ,shiraaz1 ,shiraz1 a city in ,persia ,shoes removed in sacred places and in houses2 varieties of ,shooghur ,allah1 see ,,shuggur ,,allah ,shopkeepers1 mode of doing business ,shroff1 sarraf1 a moneychanger ,shroud1 the burial ,shubh-burraat1 ,shab-i-bara'at1 the night of record1 a festival ,shubnum1 shabnam1 'dew'1 a kind of fine cloth ,shuggur ,allah1 shukr ,allah1 ',praise be to ,god6'2 see ,,shooghur ,,allah ,shujah ood ,dowlah1 ,shuja ud-daula1 ,nawab of ,oudh ,shutteringhie1 shatranji1 a striped floor-cloth ,sickley ghur1 saikalgar1 a polisher of arms ,sickness1 attributed to spirits ,sikhs1 the2 campaign against ,silk1 wearing of ,sin1 repentance of ,singing women ,siraat1 sirat1 the bridge over which the soul passes ,sirrakee1 sirki1 the reed ,saccharum ciliare1 used for mats1 c ,sita ki ,rasoi1 a building at ,kanauj ,slaves1 domestic1 condition of2 female in the zenanah2 liberated by or on the death of the owner2 property of reverting to the master ,snake charmers1 deception practised by ,snakes1 superstitions regarding2 and monkeys2 tale of an ungrateful2 an adventure with ,soap1 substitutes for ,society of ,musalman ladies ,solomon1 ,king1 tale of2 the first ,sufi ,soobadhaar1 subahdar1 a native officer1 a viceroy ,soobadhaarie1 subahdari1 a province under a viceroy ,soobhoo namaaz1 namaz-i-subh1 the dawn prayer ,soofy1 ,sufi1 a sect of ,musalmans2 consulted to solve mysteries2 pretenders to piety2 assemblage of with singing and dancing2 principles of ,soojinee1 sozani1 a quilted cloth ,soonie1 ,sunni1 the ,musalman sect2 rulers at ,mecca ,soota-badhaar1 ,soutabardar1 a mace-bearer2 see ,,sota-,,badhaah ,sota-badhaah2 see ,,soota-,,badhaar ,spinach1 varieties and uses of ,spirits1 evil1 exorcism of ,starvation1 a cure for disease ,stockings1 wearing of in the zenanah ,stone dishes ,strawberries ,subzah1 sabzah1 a song bird ,suffee ,ali1 ,safiya ',ilah1 a title of ,adam ,sulleed1 tharid1 a kind of bread ,sulmah1 surma1 antimony applied to the eyes ,sumdun ,begum1 samdhan begum1 a connexion by marriage ,surraie1 surahi1 a long-necked water flagon ,surringhee1 sarangi1 a sort of violin ,sutkah1 sadaqah1 offerings of intercession ,suwaaree1 sawari1 an equipage1 escort ,sweetmeats1 sellers of2 given to a man in a state of ecstasy1 ,swine1 held abominable by ,musalmans ,sword exercises ,syaad1 ,sayyid1 a class of ,musalmans2 their origin2 care used and difficulty in making marriage engagements2 respect paid to2 dues received by ,syaad ,ahmad ,kaabeer1 ,sayyid ,ahmad ,kabir1 ,syaad ,harshim1 ,sayyid ,hashim ,taaif1 ,ta'if1 a fertile tract near ,mecca1 ,taarkhanah1 tahkhanah1 an underground room1 ,taaseel-dhaar1 tahsildar1 a native collector of revenue1 ,taaweez1 taawize1 ta'wiz1 an amulet1 talisman1 ,tahujjoot1 namaz-i-tahajjud1 prayer after midnight1 ,tale kee archah wallah1 ,tel ka acharwala1 a seller of oil pickles1 ,talismans2 see ,,taaweez ,tamarind tree1 the1 vegetation beneath it dying1 ,tamerlane1 ,taimur ,lang1 introduces seclusion of women1 ,tarantula1 the1 ,tattle1 tatti1 a screen1 a device for cooling rooms1 ,tawurshear1 tabashir1 a substance found in bamboos1 ,tazia1 ta'ziya1 a model tomb carried in procession at the ,muharram festival2 not peculiar to ,india2 not used by ,sunnis2 burial of1 ,tea1 use of1 ,teeth1 cleaning of1 #ei ,thonjaun1 tamjhan1 thamjhan1 a kind of litter1 ,throne1 of the ,king of ,oudh1 ,tigers1 tamed1 wandering about the house2 adventure with1 ,time1 ,musalman division of2 measured by a clepsydra1 ,timoor1 ,taimur1 his invasion of ,india1 ,tin1 use of in dyeing and in medicine1 ,tithes1 ,toddy1 ,toothbrushes1 ,tope1 a grove of trees1 ,tor1 tar1 the palm tree1 ,borassus flabelliformis1 ,toy sellers1 ,trades in ,lucknow1 ,travellers excused from fasting1 ,treasure1 burying of1 ,trees1 speaking on the ,mahdi's birthday1 ,tuckht1 takht1 a wooden platform on which men sit and sleep1 ,tufaun1 tufan1 a storm1 ,tumaushbeen1 tamashabin1 'a spectator of wonders'1 ,tundhie1 thandi1 a cooling draught taken at the breaking of a fast1 ,turkaarie1 tarkari1 vegetables ,uberuck1 abrak1 talc1 mica1 ,ulsee1 alsi1 linseed1 ,linum usitatissimum1 ,umbrella1 a mark of dignity1 ,umultass1 amaltas1 the ,indian laburnum1 ,cassia fistula1 use in medicine1 ,ungeeah1 angiya1 an under-jacket or bodice1 ,ungeel1 injil1 ,evangel1 the ,gospels1 ,unnah1 anna1 a nurse1 ,unrurkha1 angarkha1 a long tunic1 ,ununas1 ananas1 the pineapple1 ,ananassa sativa1 ,urzees1 arziz1 tin1 used in medicine and dyeing1 ,usury1 forbidden ,vakeel1 wakil1 an agent ,vazeefah1 wazifah1 a passage read from the ,koran ,vegetables1 use of as food ,veil1 worn by a bridegroom ,venus1 the conjunction of ,vermicelli1 used in the times of fasting ,villoiettee ,begum1 ,wilayati begam1 'the foreign lady' ,vizier1 wazir1 the prime minister at the ,court of ,oudh ,walking barefoot1 a sign of mourning ,wax from the human ear administered to elephants ,white ants ,widows1 dress of2 reduced numbers of2 marriage of ,window glass1 scarcity of ,witch1 tale of a2 hair plucked from the head of2 has crooked feet2 sucking out the vitals of a victim ,witchcraft1 general belief in ,wives1 prescribed number of2 large numbers of married ,women1 belief that they do not possess souls2 seclusion of ,wounds1 treatment of ,yaacoob1 ,ya'qub1 ,jacob ,yeusuf1 ,yusuf1 ,joseph ,yieyah1 ,yahya1 ,st4 ,john ,yoube1 ,aiyub1 ,job ,yumen1 ,yemen in ,arabia ,yuzeed1 ,yazid1 second ,caliph of the house of ,umaiyah ,zahur morah1 zahr mohra1 the bezoar stone ,zarbund1 zerband1 a waist string ,zechareah1 ,zachariah ,zeearut1 ziyarah1 ziyarat1 a visit to a shrine ,zeenahnah1 the zenanah1 described ,zemindhaar1 zamindar1 a landowner ,zohur namaaz1 salatu-'z-zuhr1 mid-day prayer ,zuckhaut1 zakat1 alms for the poor ,zynool auberdene1 ,az-zainu'l-'abidin