[8] This is incorrect. The Koran has been translated into various languages, but the translation is always interlineary with the original text. In Central Asia the Musalman conquerors allowed the Koran to be recited in Persian, instead of Arabic, in order that it might be intelligible to all (Arnold,The Preaching of Islam, 183).
[9]Jali.
[10]Kurti, a loose, long-sleeved jacket of muslin or net, among rich women embroidered on the neck and shoulders with gold, and draped down to the ankles in full, loose folds. It is made of red or other light-coloured fabrics for girls and married women; dark blue, bronze, or white for old ladies; bronze or black for widows.
[11]Khan, 'lord', 'prince', specially applied to persons of Mughal or Pathan descent.
[12]Bahadur, 'champion', a Mongol term; see Yule,Hobson-Jobson[2], 48 ff.
[13]Nawab, 'a deputy, delegate': the Anglo-Indian Nabob (ibid., 610 ff.).
[14]Muharram, 'that which is forbidden', the first month of the Musalman year, the first ten days of which are occupied with this mourning festival.
[15] By his wife Ja'dah, who was suborned to commit the deed by Yazid.
[16] Yazid, son of Mu'awiyah, the second Caliph of the house of Umaiyah, who reigned from A.D. 679 to 683. Gibbon (Decline and Fall, ed. W. Smith, vi. 278) calls him 'a feeble and dissolute youth'.
[17] Kerbala, Karbala, a city of Iraq, 50 miles south-west of Baghdad, and about 6 miles from the Euphrates.
[18] Syria.
[19]Sunni, Ahlu's-Sunnah, 'one of the Path', a traditionalist. The Sunnis accept the first four Caliphs, Abu Bakr, 'Umar, 'Usman, 'Ali, as the rightful successors of Muhammad, and follow the six authentic books of the traditions. The Shi'ahs, 'followers' of 'Ali, maintain that he was the first legitimate Imam or Caliph, i.e. successor of the Prophet. For a full account of the martyrdom of Husain see Simon Ockley,History of the Saracens(1848), 287 ff.; Sir L. Pelly,The Miracle Play of Hasan and Husain(1879), Preface, v ff.
[20]Imam.
[21] Muslim.
[22]Qazi, a Muhammadan law officer.
[23]Karwan, a caravan.
[24] al-Hurr.
[25] This term is obscure. Jaffur Shurreef (Qanoon-e-Islam, 107) says the plain of the martyrdom was called 'Mareea'. For 'Hurth' Prof. E.G. Browne suggestshirth, 'a ploughed field', orard, 'land'. Sir C. Lyall suggests Al-hirah, the old Arabian capital which stood near the site of the later Kufah.
[26] Qasim.
[27] Sakinah, Hebrew Shechinah; Koobraah,Kibriya, 'noble'.
[28] The Euphrates is called in Sumerianpura-num, 'Great water', whence Purat, Purattu in Semitic Babylonian; Perath in Hebrew; Frat or Furat in Arabic.
[29] 'Abbas, son of 'Ali.
[30]Mashk,Mashak, the Anglo-Indian Mussuck, a leathern skin for conveying water, in general use amongst Musalmans at this day in India; it is composed of the entire skin of a goat, properly prepared. When filled with water it resembles a huge porpoise, on the back of the beeshtie [Bhishti] (water-carrier). [Author.]
[31]Kora, the fresh juice ofAloe vera, said to be cathartic and cooling.
[32]Sirki(Saccharum ciliare).
[33]Sabil: see Burton,Pilgrimage, Memorial ed., i. 286.
[34] Shimar, whose name now means 'contemptible' among Shi'ahs.
[35] This statement is too wide. 'Among Muhammadans themselves there is very little religious discussion, and Sunnis and Shi'ahs, who are at such deadly feud in many parts of Asia, including the Punjab and Kashmir, have, in Oudh, always freely intermarried' (H.C. Irwin,The Garden of India, 45).
[36] Kufah, four miles from Najaf, the capital of the Caliph 'Ali,which fell into decay when the government was removed to Baghdad.
[37] Confused with Al-judi, Mt. Ararat, on which the Arkrested.—Koran, xi. 46.
[38] Najaf al Sharif, or Mashhad 'Ali, 50 miles south of Karbala,the tomb and shrine of 'Ali.
[39]Ziyarat, 'visitation', especially to the tomb of the Prophet or that of a Muhammadan saint. The pilgrim says, not 'I have visited the Prophet's tomb', but 'I have visited the Prophet'. (Burton,Pilgrimage, i. 305.)
[40] The grave is said to be nine yards long: according to others, much longer. See the flippant remark of Burton, ibid., ii. 273 ff.
[41] Mir Haji Shah.
[42]Hajj, 'setting out'.
Celebration of Mahurrum.—The Tazia.—Mussulmaun Cemeteries.—An Emaum-baarah.—Piety of the ladies.—Self-inflicted abstinence and privations endured by each sex.—Instances of the devotional zeal of the Mussulmauns.—Attempted infringement on their religious formalities.—The Resident at Lucknow.—Enthusiastic ardour of the poor.—Manner of celebrating the Mahurrum in opposition to the precepts of the Khoraun.—Mosque and Emaum-baarah contrasted.—The supposition of Mussulmauns practising idolatry confuted.
My former Letter prepares you for the celebration of Mahurrum, the observance of which is at this time going forward here (at Lucknow) with all that zealous emulative spirit and enthusiasm which I have before remarked the Mussulmaun population of India entertain for their Emaums (leaders), and their religion.
This annual solemn display of the regret and veneration they consider due to the memory of departed excellence, commences on the first day of the Moon (Mahurrum). The Mussulmaun year has twelve moons; every third year one moon is added, which regulation, I fancy, renders their years, in a chronological point of view, very nearly equal with those of Europe. Their day commences and ends when the stars are first visible after sunset.
The first day of Mahurrum invariably brings to my recollection the strongly impressed ideas of 'The Deserted Village'. The profound quiet and solemn stillness of an extensively populated native city, contrasted with the incessant bustle usual at all other times, are too striking to Europeans to pass by unheeded. This cessation of the animated scene, however, is not of long duration; the second day presents to the view vast multitudes of people parading backwards and forwards, on horseback, in palkies, and on foot, through the broad streets and roadways, arrayed in their several mourning garbs, speeding their way to the Emaum-baarahs[1] of the great men, and the houses of friends, to pay the visit of respect (zeearut), wherever a Tazia is set up to the remembrance of Hasan and Hosein.
The word Tazia[2] signifies grief. The term is applied to a representation of the mausoleum at Kraabaallah, erected by their friends and followers, over the remains of Hasan and Hosein. It is formed of every variety of material, according to the wealth, rank, or preference, of the person exhibiting, from the purest silver down to bamboo and paper, strict attention being always paid to preserve the model of Kraabaallah, in the exact pattern with the original building. Some people have them of ivory, ebony, sandal-wood, cedar, &c., and I have seen some beautifully wrought in silver filigree. The handsomest of the kind, to my taste, is in the possession of his Majesty the King of Oude, composed of green glass, with brass mouldings, manufactured in England (by whom I could not learn). All these expensive Tazias are fixtures, but there are temporary ones required for the out-door ceremony, which, like those available to the poor and middling classes, are composed of bamboo frames, over which is fixed coloured uberuck[3] (lapis specularum, or tulk); these are made in the bazaar, of various sizes and qualities, to suit the views of purchasers, from two rupees to two hundred each.
The more common Tazias are conveyed in the procession on the tenth day, and finally deposited with funeral rites in the public burial-grounds, of which there are several outside the town. These cemeteries are denominated Kraabaallah,[4] and the population of a large city may be presumed on by the number of these dispersed in the suburbs. They do not bury their dead in the vicinity of a mosque, which is held too sacred to be allowed the pollution. Any one having only touched a dead body, must bathe prior to entering the mosque, or performing their usual prayer-service at home;—such is the veneration they entertain for the name of God.
The opulent people of Mussulmaun society have an Emaum-baarah erected in the range of buildings exclusively denominated murdanah[5] (men's abode). The habitation of all Mussulmauns being composed of separate departments for the males and the females, communicating by private entrances, as will be explained hereafter.
The Emaum-baarah is a sacred place, erected for the express purpose of commemorating Mahurrum; the founder not unfrequently intends this also as the mausoleum for himself and family. But we generally find Mukhburrahs[6] (mausoleums) built in conspicuous situations, for the remains of kings, princes, nobles, and sainted persons. Of the latter, many are visited, at stated periods, by the multitude, with religious veneration, the illiterate attaching considerable importance to the annual pilgrimage to them; and where—to secure the influence of the particular saint's spirit, in furthering their views—mothers present their children, in numbers beyond all calculation; and each having something to hope for who visits the shrine, presents offerings of money and sweetmeats, which become the property of the person in charge of the tomb, thus yielding him a profitable sinecure, in proportion as the saint is popular amongst the ignorant.
An Emaum-baarah is a square building, generally erected with a cupola top, the dimensions guided by the circumstances of the founder. The floor is matted with the date-leaf mats, in common use in India, on which is spread a shutteringhie[7] (cotton carpet), and over this a clean white calico covering, on which the assembled party are seated, during the several periods of collecting together to remember their leaders: these meetings are termed Mudgelluss[8] (mourning assemblies). It would be esteemed indecorous or disrespectful to the Emaums, if any one in error called these assemblies Moollakhaut,[9] the usual term for mere worldly visiting.
The Tazia is placed against the wall on the side facing Mecca, under a canopy of rich embroidery. A reading-desk or pulpit (mhembur[10]) is placed in a convenient situation, for the reader to face Mecca, and his voice to be heard by the whole assembly of people; it is constructed of silver, ivory, ebony, &c. to correspond with the Tazia, if possible: the steps are covered sometimes with gold-cloth, or broad-cloth of black, or green,[11] if a Syaad's property, being the colour worn by that race for mourning. The shape of a mhembur is a flight of steps with a flat top, without any railing or enclosed place; the reader, in his recitings, occasionally sitting on the steps, or standing, as may be most convenient to himself.
On the walls of the Emaum-baarah, mirrors and looking-glasses are fixed in suitable situations to give effect to the brilliant display of light, from the magnificent chandeliers suspended from the cupola and cornices. The nobles and the wealthy are excited with a desire to emulate each other in the splendour of their display on these occasions;—all the mirrors, glass, lustres, chandeliers, &c. are brought together to this place, from their several stations in the mansion; and it is due to them to admit the effect to be often imposingly grand, and the blaze of light splendid. I have frequently been reminded in these scenes of the visionary castles conjured to the imagination, whilst reading 'The Arabian Nights' Entertainments'.
On each side the Tazia—the whole length of the wall—banners are ranged, in great variety of colour and fabric; some of them are costly and splendid. I have seen many constructed of the richest embroidery, on silk grounds, of gold and silver, with massy gold fringes, cords, and tassels; the staff is cased with gold or silver, worked into figures of birds and other animals, in every variety; the top of which has a crest, in some a spread hand,[12] in others a sort of plume, and not unfrequently a crest resembling a grenade, formed of the precious metals, and set with stones of great value.
On the base of the Tazia the several articles are placed conceived likely to have been used by Hosein at Kraabaallah; a turban of gold or silver tissue, a splendid sword and belt, the handle and hilt set with precious stones, a shield, the Arabian bow and arrows. These ancient emblems of royalty are indispensable in order to do honour to Hosein, in the view they take of his sovereign right to be the head or leader of the true Mussulmauns. Wax lights, red and green, are also placed in great numbers about its base, in silver or glass candlesticks; and censers of gold and silver, burning incense perpetually during Mahurrum. Many other minor tributes to the Emaums are discovered near the Tazia, as choice fruits and garlands of sweet-scented flowers, the offerings of ladies of the family to their relative's Tazia.
Amongst the poorer classes of the people an equal proportion of zealous spirit is evinced; and according to their several abilities, so they commemorate the period, interesting alike to all. Those who cannot compass the real splendour of an Emaum-baarah, are satisfied with an imitative one in the best hall their habitation affords; and, where mirrors and chandeliers are not available, they are content to do honour to the Emaums with lamps of uberuck, which in truth are pleasing substitutes at a small price: these lamps are made in a variety of pretty shapes, curiously painted, and ingeniously ornamented with cut paper; they burn oil in them, and, when well arranged, and diversified with their wonted taste, produce a good light, and pleasing effect.
The banners of Hosein, in the houses of the poor, are formed of materials according to their humble means, from tinsel imitations down to dyed muslin; and a similar difference is to be perceived in their selection of the metal of which their crests are made.
Mourning assemblies are held in the Emaum-baarahs twice every day during Mahurrum; those of the evening, however, are the most attractive, and have the fullest attendance of visitors. The master of the house, at the appointed hour, takes his seat on the floor near the pulpit, surrounded by the males of his family and intimate friends, and the crowd of strangers arrange themselves—wherever there is sitting room—without impeding the view of the Tazia.
One of the most popular Maulvees[13] of the age is engaged to recite the particular portion appointed for each day, from the manuscript documents, called Dhie Mudgelluss,[14] in the Persian language. This work is in ten parts and contains a subject for each day's service, descriptive of the life and sufferings of the Emaums, their friends, and children, particularly as regards the eventful period of Mahurrum in which they were engaged. It is, I am assured, a pathetic, fine composition, and a faithful narrative of each particular circumstance in the history of their leaders, the heroic bravery of their friends, &c. They are particularly anxious to engage an eloquent reader for this part of the performance, who by his impressive manner compels his hearers to sympathise in the affecting incidents which are recited by him.
I have been present when the effect produced by the superior oratory and gestures of a Maulvee has almost terrified me, the profound grief, evinced in his tears and groans, being piercing and apparently sincere. I have even witnessed blood issuing from the breast of sturdy men, who beat themselves simultaneously as they ejaculated the names 'Hasan!' 'Hosein!'[15] for ten minutes, and occasionally during a longer period, in that part of the service called Mortem.[16]
The portion of Dhie Mudgelluss concluded, sherbet is handed round to the assembly; and as they voluntarily abstain from luxuries at this season, a substitute for pawn[17]—the green leaf in general use amongst the natives—has been introduced, consisting of dried coffee, cocoa-nut shreds, betel-nut, cardimuns,[18] dunyah,[19] and a proportionate quantity of tobacco-leaf and lime; these are mixed together and handed to the visitors, on small silver trays. The hookha[20] is introduced to the superiors of the assembly; you are perhaps aware that inferiors do not smoke in the presence of superiors without their command or permission.
This ceremony terminated, the Murseeah[21] is chanted, by several well-practised voices, with good effect. This part of the service is, perhaps, the most impressive, as the very ignorant, even, can comprehend every word,—the Murseeah being in the Hindoostanic tongue, a poetical composition of great merit, and embracing all the subjects they meet to commemorate. The whole assembly rise up afterwards, and, as with one voice, recount the names of the lawful leaders after Mahumud, entreating blessings and peace to their souls. They then repeat the names of the hated usurpers (Caliphas), on whose memory they invoke curses, &c. Mortem follows, beating of breasts in unison with the voices, and uttering the names of Hasan and Hosein; this performance concludes each day's Mudgelluss, either of the morning or evening.
The ladies celebrate the returning season of Mahurrum with as much spirit and zeal as the confinement, in which they exist, can possibly admit of. There are but few, and those chiefly princesses, who have Emaum-baarahs at command, within the boundary of the zeenahnah; the largest and best apartment in their establishment is therefore selected for the purpose of an Emaum-baarah, into which none but females are admitted, excepting the husband, father, son, or brother, of the lady; who having, on this occasion, full liberty to invite her female acquaintance, those who are her nearest male relatives even are not admitted until previous notice is given, in order that the female guests may secrete themselves from the sight of these relatives of their hostess.
In commemorating this remarkable event in Mussulmaun history, the expressions of grief, manifested by the ladies, are far greater, and appear to me more lasting than with the other sex; indeed, I never could have given credit to the extent of their bewailings, without witnessing, as I have done for many years, the season for tears and profound grief return with the month of Mahurrum. In sorrowing for the martyred Emaums, they seem to forget their private griefs; the bereavement of a beloved object even is almost overlooked in the dutiful remembrance of Hasan and Hosein at this period; and I have had opportunities of observing this triumph of religious feeling in women, who are remarkable for their affectionate attachment to their children, husbands, and parents;—they tell me, 'We must not indulge selfish sorrows of our own, whilst the Prophet's family alone have a right to our tears'.
The religious zeal of these people is evinced, likewise, in a stern, systematic, line of privations, during the period of Mahurrum; no one is obliged by any law or command; it is voluntary abstinence on the part of each individual—they impose it on themselves, out of pure pity and respect for their Emaums' well-remembered sufferings. Every thing which constitutes comfort, luxury, or even convenience at other times, on these occasions are rigidly laid aside. The pallungh and the charpoy[22] (the two descriptions of bedsteads in general use), on which the females love to lounge for some hours in the day and night, are removed from their standings, and, in lieu of this comfort, they take their rest on a common date mat, on the floor. The musnud,[23] and all its cushioned luxuries, give place, on this occasion, to the simply matted floor. The indulgence in choice dainties, at other times so necessary to their happiness, is now foregone, and their meal limited, throughout Mahurrum, to the coarsest food—such as barley bread, rice and peas boiled together (called kutcher),[24] without even the usual additions to make it palatable ketcherie,[25] as ghee, salt, pepper, and spices; these ingredients being considered by the zealous females too indulgent and luxurious for humble mourners during Muhurrum.
The pawn leaf, another luxury of no small moment to Asiatic tastes, is now banished for the ten days' mourning. A very poor substitute has been adopted, in the mixture described at the gentlemen's assembly—it is called goattur.[26] The truth is, their health would suffer from any long disuse of tobacco-leaf, lime, and a bitter gum,[27] which are in general use with the pawn; the latter is of a warm aromatic nature, and imparts a fine flavour to the other ingredients; but, as it is considered a great indulgence to eat pawn, they abstain from it altogether during Mahurrum;—the mixture, they say, is only allowed for health's sake.
When visitors call on the Mussulmaun ladies at Mahurrum, the goattur is presented on trays, accompanied by bags, neatly embroidered in silver and gold, of many different shapes and patterns, mostly their own work and invention; they are called buttooah[28] and jhaumdanies.[29]
The variety of ornaments, which constitute the great delight of all classes of females in India, are entirely laid aside, from the first hour of Mahurrum, until the period for mourning concludes. I never heard of any people so thoroughly attached to ornaments as the females of India are generally. They are indulged in this foible—pardonable it may be—by their husbands and parents. The wealthiness of a family may often be judged by a single glance at the principal lady of the zeenahnah, who seldom omits doing honour to her husband, by a full display of the precious metals, with a great variety of gems or jewels on ordinary occasions. The men of all ranks are proud of their wives' finery; even the poorest hold in derision all ornament that is not composed of sterling metal, of which they seem excellent judges. The massy chains of gold or silver, the solid bangles for the arms and ancles, the nut[30] (nose-ring) of gold wire, on which is strung a ruby between two pearls, worn only by married women; the joshun[31] (armlet), of silver or gold, often set with precious stones; the many rings for the fingers, thumbs, and toes, form the daily dress of a lady;—but I must not digress further. These are all removed from the person, as soon as the moon is seen, when the first day of Mahurrum commences; the hair is unloosed from its usual confinement, and allowed to flow in disorder about the person; the coloured pyjaamahs[32] and deputtahs[33] are removed, with every other article of their usual costume, for a suit that, with them, constitutes mourning—some choose black, others grey, slate, or green, and the widow wears white from the day her husband dies.
A widow never alters her style of dress, neither does she wear a single ornament, during her widowhood, which generally lasts with her life. I never heard of one single instance, during my twelve years' residence amongst them, of a widow marrying again—they have no law to prohibit it; and I have known some ladies, whose affianced husbands died before the marriage was concluded, who preferred a life of solitude and prayer, although many other overtures were made.[34]
Many of the rigidly zealous, among the females, mortify themselves by wearing their suit of mourning, during the ten days, without changing; the dress is worn next the skin, and, in very warm weather, must be comfortless after the first day—but so it is; and so many are the varieties of self-inflicted privations, at this period, that my letter might be filled with the observations I have made. I cannot, however, omit to mention my old woman-servant (ayah[35]), whose mode of abstinence, in remembrance of Hosein, is rigidly severe; my influence does not prevail in dissuading her, although I fear the consequences to her health will be seriously felt if she persist in the fulfilment of her self-imposed trial. This poor old creature resolves on not allowing one drop of water, or any liquid, to pass her lips during the ten days' mourning; as she says, 'her Emaum, Hosein, and his family, suffered from thirst at Kraabaallah, why should such a creature as she is be indulged with water?' This shows the temper of the people generally; my ayah is a very ignorant old woman, yet she respects her Emaum's memory.[36]
The Tazia, you are to understand, graces the houses of all good Mussulmauns in India, who are not of the sect called Soonies. This model of their Emaum's tomb is an object of profound respect. Hindoos, even, on approaching the shrine, bow their heads with much solemn gravity; I often fancied they mistook the Tazia for a Bootkhanah[37] (the house of an idol).
It is creditable to the Mussulmauns, that they do not restrict any profession of people from visiting their assemblies; there is free admission granted when the Emaum-baarah is first lighted up, until the hour of performing the service, when strangers, that is the multitude, are civilly requested to retire. Every one is expected, on entering the outward verandah, to leave their shoes at the threshold of the sanctuary;[38] none but Europeans have any occasion to be reminded of this, as it is a well known and general observance with all degrees of natives in Asia. The servants, in charge of the Emaum-baarah, are responsible for the due observance of respect to the place, and when any foreigners are advancing, they are politely requested to leave their shoes outside; which must be complied with, or they cannot possibly be admitted.
Some few years since, a party of young gentlemen, from cantonments, had made up their minds to evade the necessity for removing their boots, on the occasion of a visit to one of the great men's Emaum-baarahs, at a Native city; they had provided themselves with white socks, which they drew over their boots before leaving their palkies. The cheat was discovered by the servants in attendance, after they had been admitted; they made a precipitate retreat to avoid the consequences of a representation to the Resident, by the proprietor of the Emaum-baarah; who, hearing of the circumstance, made all possible inquiry, without, however, discovering the names of the gentlemen, who had thus, in his opinion, violated the sanctuary.
The Natives are aware that the Resident sets the bright example of conforming to the observances of the people, over whom he is placed as governor and guardian; and that he very properly discountenances every attempt of his countrymen to infringe on their rights, prejudices, or privileges; and they have, to my knowledge, always looked up to him as to a parent and a friend, from the first to the last day of his exalted station amongst them. Many a tear marked the regret of the Natives, when their best, their kindest, earthly friend quitted the city he had blessed by his presence; and to the latest page of their history, his memory will doubtless be cherished with sincere veneration and respectful attachment.[39]
The poor people vie with their rich neighbours, in making a brilliant light in their little halls containing the Tazia; the very poorest are liberal in the expenditure of oil and tallow candles—I might say extravagantly so, but for the purity of their intentions, supposing it to be a duty—and they certainly manifest their zeal and respect to the utmost of their power; although many, to my knowledge, live all the year round on the very coarsest fare, to enable them to show this reverence to their Emaum's memory.
The ladies assemble, in the evening, round the Tazia they have set up in their purdahed privacy—female friends, slaves, and servants, surrounding the mistress of the house, in solemn gravity.
The few females who have been educated are in great request at this season; they read the Dhie Mudgelluss, and chant the Musseeah with good effect. These women, being hired for the purpose, are detained during the ten days; when the Mahurrum ceases, they are dismissed to their own homes, loaded with the best gifts the good lady their employer can conveniently spare, commensurate with the services performed. These educated females are chiefly daughters of poor Syaads, who have not been married for the lack of a dowry; they live devoutly in the service of God, according to their faith. They are sometimes required, in the families of the nobility, to teach the Khoraun to the young ladies, and, in that capacity, they are called Oustaardie, or more familiarly Artoojee.[40]
As I have mentioned before, the Musseeah narrative of the sufferings at Kraabaallah is a really pathetic and interesting composition; the work being conveyed in the language of the country, every word is understood, and very deeply felt, by the females in all these assemblies, who, having their hearts softened by the emphatic chantings of the readers, burst into violent tears and sobbings of the most heart-rending description. As in the gentlemen's assembly, they conclude with Mortem, in which they exercise themselves until they are actually exhausted; indeed, many delicate females injure their health by the violence and energy of their exertions, which they nevertheless deem a most essential duty to perform, at all hazards, during the continuance of Mahurrum.
This method of keeping Mahurrum is not in strict obedience to the Mahumudan laws; in which code may be found prohibitions against all violent and excessive grief—tearing the hair, or other expressions of ungovernable sorrow.[41]
I have observed that the Maulvees, Moollahs,[42] and devoutly religious persons, although mixing with the enthusiasts on these occasions, abstain from the violent exhibition of sorrows which the uninformed are so prone to indulge in. The most religious men of that faith feel equal, perhaps greater sympathy, for the sufferings of the Emaums, than those who are less acquainted with the precepts of the Khoraun; they commemorate the Mahurrum without parade or ostentatious display, and apparently wear mourning on their hearts, with their garb, the full term of forty days—the common period of mourning for a beloved object; but these persons never join in Mortem, beating breasts, or other outward show of sadness, although they are present when it is exercised; but their quiet grief is evidently more sincere.
I have conversed with many sensible men of the Mussulmaun persuasion on the subject of celebrating Mahurrum, and from all I can learn, the pompous display is grown into a habit, by a long residence amongst people, who make a merit of showy parades at all their festivals. Foreign Mussulmauns are equally surprised as Europeans, when they visit Hindoostaun, and first see the Tazia conveyed about in procession, which would be counted sacrilegious in Persia or Arabia; but here, the ceremony is not complete without a mixture of pageantry with, the deeply expressed and public exposure of their grief.[43]
The remarkable plainness of the mosque, contrasted with the superb decorations of an Emaum-baarah, excited my surprise. I am told by the most venerable of Syaads, 'The Mosque is devoted only to the service of God, where it is commanded no worldly attractions or ornaments shall appear, to draw off the mind, or divert the attention, from that one great object for which the house of prayer is intended'. An Emaum-baarah is erected for the purpose of doing honour to the memory of the Emaums, and of late years the emulative spirit of individuals has been the great inducement to the display of ornamental decorations.
It is rather from their respect to the Founder of their religion and his descendants, than any part of their profession of faith, that the Mussulmaun population of Hindoostaun are guided by in these displays, which are merely the fashion of other people whom they imitate; and with far different motives to the weak-minded Hindoos, who exalt their idols, whilst the former thus testify their respect to worthy mortals only. This is the explanation I have received from devout Mussulmauns, who direct me to remark the strong similarity—in habit only, where 'the faith' is not liable to innovations—between themselves and the Hindoo population;—the out-of-door celebrations of marriage festivals, for instance, which are so nearly resembling each other, in the same classes of society, that scarcely any difference can be discovered by the common observer.
Idolatry is hateful to a Mussulmaun, who acknowledges 'one only true God', and 'Him alone to be worshipped'.[44] They respect, venerate, love, and would imitate, their acknowledged Prophet and the Emaums (who succeeded Mahumud in the mission), but they never worship them, as has been often imagined. On the contrary, they declare to me that their faith compels them 'to believe in one God, and that He alone is to be worshipped by the creature; and that Mahumud is a creature, the Prophet sent by God to make His will known, and declare His power. That to bow down and worship Mahumud would be gross idolatry; and, although he is often mentioned in their prayers, yet he is never prayed to. They believe their Prophet is sensible of whatever passes amongst his true disciples; and that, in proportion as they fulfil the commands he was instructed by God to leave with them, so will they derive benefit from his intercession, on that great and awful day, when all mankind shall appear before the judgment seat of God.'
[1]Imambara, 'enclosure of the Imam', the place where the Muharram rites are performed, as contrasted with Masjid, a mosque, and 'Idgah, where the service at the 'Id festivals is conducted.
[2]Ta'ziya, 'consoling'. The use of these miniature tombs is said to date from the time of Amir Taimur (A.D. 1336-1405), who on his return from Karbala made a model of Husain's tomb. See a good account of them in Sir G. Birdwood,Sva, 173 ff.
[3]Abrak, tale.
[4] From Karbala, the place of pilgrimage.
[5]Mardanah.
[6]Maqbarah, 'place of graves'.
[7]Shatranj[-i], a chequered cloth, fromshatrang, the game of chess.
[8]Majlis.
[9]Mulaqat.
[10]Mimbar, sometimes a wooden structure, sometimes of masonry.
[11] Green is the Sayyid colour (E.W. Lane,Modern Egyptians, i. 38). But it is an innovation in Islam, and Sayyids in Al-Hijaz, as a general rule, do not wear a green turban (Burton,Pilgrimage, ii. 4).
[12] The spread hand designates the Sheah sect. There are times when holding up the spread hand declares the Sheah, whilst the Soonie is distinguished by his holding up three fingers only. In villages, the spread hand is marked on the walls where Sheahs reside during Mahurrum. [Author.]
[The five spread fingers are regarded as emblematical of the Prophet, Fâtimah, 'Ali, Hasan, and Husain. The Sunnis prefer three fingers, signifying the first three Caliphs. In its ultimate origin, the spread hand is a charm against demons and evil spirits.]
[13]Maulavi, a Muhammadan doctor of law, a judge.
[14] From Dhie, ten; Mudgelluss, assembling together for sacred purposes. [Author.] or [Dah, orDahha majlisdenotes the ten days of Muharram; see Sir L. Pelly,The Miracle Play of Hasan and Husain, i. 74.]
[15] Corrupted by Anglo-Indians intoHobson-Jobson, the title of Sir H. Yule'sAnglo-Indian Glossary.
[16]Matam, 'mourning'.
[17]Pan, 'betel leaf'.
[18] Cardamom.
[19]Dhaniya(Coriandrum sativitm).
[20]Huqqah, 'a water tobacco pipe'.
[21]Marsiyah, 'a funeral elegy'.
[22]Palang, a more pretentious piece of furniture than thecharpai, or common 'cot'.
[23]Masnad, 'a thing leaned on', a pile of cushions; the throne of asovereign.
[24]Khichar.
[25]Khichri, the 'Kedgeree' of Anglo-Indians.
[26]Gota.
[27] Catechu, HindiKath.
[28]Batua.
[29]Jamdani, properly a portmanteau for holding clothes (Jama): a kind of flowered cloth.
[30]Nath.
[31]Joshan, an ornament worn on the upper arm.
[32]Pa[~e]jama, 'leg clothing', drawers.
[33]Dopatta, a sheet made of two breadths of cloth.
[34] Amongst the Muhammadans the proportion of widows has declined steadily since 1881, and is now only 143 per mille compared with 170 in that year. It would seem that the prejudices against widow-marriages are gradually becoming weaker.—Report Census of India, 1911, i. 273.
[35] [~A]y[~a], from Portugueseaia, 'a nurse'.
[36] After much, entreaty, this humble zealot was induced to take a sweet lime, occasionally, to cool her poor parched mouth. She survived the trial, and lived many years to repeat her practised abstinence at the return of Mahurrum. [Author.]
[37]Butkhanah.
[38] This was a primitive Semitic taboo (Exodus iii. 5; Joshua v. 15, &c.). The reason of this prohibition is that shoes could not be easily washed.—W.R. Smith,Religion of the Semites[2], 453.
[39] Mordaunt Ricketts was Resident at Lucknow between 1821 and 1830, when he was 'superannuated' owing to financial scandals, for the details of which see Sir G. Trevelyan,Life and Letters of Lord Macaulay, cap. x; H.G. Keene,Here and There, 10; on November 1, 1824, he was married at Lucknow by Bishop Heber to the widow of George Ravenscroft, the civilian who was Collector of Cawnpore, and there embezzled large sums of money, the property of Government. He fled with his wife and child to Bhinga in Oudh, where, on May 6, 1823, he was murdered by Dacoits. The strange story is well told by Sleeman,A Journey through the Kingdom of Oudh, i. 112 ff.
[40] Persianustad, ustadji, 'an instructor'.
[41] Lamentation for the dead was strictly prohibited by the Prophet; but, like all orientals, the Indian Musalmans indulge in it. (Mishkat, i, chap, vii.)
[42]Mulla, the Persian form of Maulavi, 'a doctor of law'.
[43] It is a mistake to suppose that the procession of the Ta'ziya or Tabut is peculiar to India. It is practised in Persia and Egypt.
[44] The Prophet was obliged to make some compromise with idolatry, as in the case of the Black Stone at Mecca. But he protested against idols in one of the earliest Suurahs of the Koraan (lii 35-43), and in other passages.
Continuation of Mahurrum.—Consecration of Banners.—Durgah at Lucknow.—Its origin explained.—Regarded with peculiar veneration.—The Nuwaub vows to build a new one.—Its description.—Procession to the Durgah.—Najoomies.—Influence possessed and practised by them.—Eunuchs.—Anecdotes of some having attained great honours and wealth.—Presents bestowed upon them generally revert to the donor.—Rich attire of male and female slaves.
After the Tazia is brought home (as the temporary ones are from the bazaar on the eve of Mahurrum, attended by a ceremonious display of persons, music, flags, flambeaux, &c.), there is little to remark of out-door parade beyond the continual activity of the multitude making the sacred visits to their several Emaum-baarahs, until the fifth day, when the banners are conveyed from each of them in solemn procession, to be consecrated at the Durgah[1] (literally translated, 'The threshold' or 'Entrance to a sanctified place').
This custom is perhaps exclusively observed by the inhabitants of Lucknow, where I have had the privilege of acquiring a knowledge of the motives which guide most of their proceedings; and as there is a story attached to the Durgah, not generally known to European visitors, I propose relating it here, as it particularly tends to explain the reasons for the Mussulmauns conveying their banners for consecration to that celebrated shrine.
'A native of India—I forget his name—remarkable for his devotion and holy life, undertook the pilgrimage to Mecca; whilst engaged in these duties at the "holy house", he was visited with a prophetic dream. Abass Ali (the standard-bearer and relation of Hosein) appeared to him in his dream, commanding him, that as soon as his duties at Mecca were fulfilled he should, without delay, proceed to Kraabaallah, to the tomb of Hosein; directing him, with great precision, how he was to find the exact spot of earth where was deposited the very Allum[2] (banner) of Hosein, which he (Abass Ali) had, on the great day of Kraabaallah, carried to the field. The man was further instructed to possess himself of this relic secretly, and convey it about his person until he should reach his native country, when he would be more fully directed by the orderings of Providence how the relic should be disposed of.
'The Hadjee followed all the injunctions he had received punctually; the exact spot was easily discovered, by the impressions from his dream; and, fearing the jealousy of the Arabs, he used the utmost precaution, working by night, to secure to himself the possession of so inestimable a prize, without exciting their suspicion, or attracting the notice of the numerous pilgrims who thronged the shrine by day. After several nights of severe labour he discovered, to his great joy, the metal crest of the banner; and concluding the banner and staff to have mouldered away, from their having been so long entombed in the earth, he cautiously secreted the crest about his person, and after enduring the many vicissitudes and privations, attendant on the long journey from Arabia to India, he finally succeeded in reaching Lucknow in safety with his prize.
'The Nuwaub Asof ood Duolah[3] ruled at this period in Oude; the pilgrim made his adventures known to him, narrating his dream, and the circumstances which led to his gaining possession of the crest. The Nuwaub gave full credence to his story, and became the holder of the relic himself, rewarding the Hadjee handsomely for his trouble, and gave immediate orders for a small building to be erected under the denomination of "Huzerut Abass Ali Ke Durgah",[4] in which the crest was safely deposited with due honours, and the fortunate pilgrim was appointed guardian with a liberal salary.
'In the course of time, this Durgah grew into great repute amongst the general classes of the Mussulmaun population, who, venerating their Emaum Hosein, had more than common respect for this trifle, which they believed had been used in his personal service. Here the public were permitted to offer their sacrifices and oblations to God, on occasions of importance to themselves; as after the performance of the rite of circumcision in particular, grand processions were formed conveying the youthful Mussulmaun, richly attired, attended by music, &c. and offering presents of money and sweetmeats at the shrine which contains their Emaum's sacred relic. On these occasions the beggars of every denomination were benefited by the liberality of the grateful father, and the offerings at the shrine became the property of the guardian of the Durgah, who, it was expected, would deal out from his receipts to the necessitous as occasions served.'
This custom is still observed, with equal veneration for the shrine and its deposit; and when a lady recovers from the perils attendant on giving to her husband's house a desired heir, she is conveyed, with all the pomp and parade due to her rank in life, to this Durgah, attended by her female relatives, friends, domestics, eunuchs, and slaves, in covered conveyances; in her train are gentlemen on horseback, in palkies, or on elephants, to do honour to the joyful event; the Guardian's wife having charge on these occasions of the ladies' visits; and the Guardian, with the gentlemen and all the males, guarding the sanctuary outside; for they are not permitted to enter whilst it is occupied by the ladies, the eunuchs alone having that privilege where females congregate.
Recovery from sickness, preservation from any grievous calamity, danger, or other event which excites grateful feelings, are the usual inducements to visiting the Durgah, with both males and females, amongst the Mussulmaun population of Lucknow. These recurrences yield ample stores of cash, clothes, &c. left at the disposal of the Guardian, who, if a good man, disperses these charitable donations amongst the indigent with a liberality equal to that of the donors in their various offerings.
The Durgah had grown into general respect, when a certain reigning Nuwaub was afflicted by a severe and tedious illness, which baffled the skill of his physicians, and resisted the power of the medicine resorted to for his recovery. A confidential Najoom[5] (astrologer), in the service of his Highness, of great repute in his profession, advised his master to make a vow, that 'If in the wisdom of Divine Providence his health should be restored, he would build a new Durgah on the site of the old one, to be dedicated to Abass Ali, and to be the shrine for the sacred deposit of the crest of Hosein'. The Nuwaub, it appears, recovered rapidly after the vow had been made, and he went in great pomp and state to return thanks to God in this Durgah, surrounded by the nobles and officers of his Court, and the whole strength of his establishment accompanied him on the occasion. So grand was the spectacle, that the old people of the city talk of it at this day as a scene never equalled in the annals of Lucknow, for splendour and magnificence; immense sums of money were distributed on the road to the populace, and at the Durgah; the multitude, of all classes, hailing his emancipation from the couch of sickness with deafening cheers of vociferous exultation.
In fulfilment of his vow, the Nuwaub gave immediate orders for erecting the magnificent edifice, which now graces the suburbs of Lucknow, about five miles from that part of the city usually occupied by the Sovereign Ruler of the province of Oude. By virtue of the Nuwaub's vow and recovery, the before-respected Durgah has, thus newly built, increased in favour with the public; and, on account of the veneration they have for all that concerns their Emaums, the banners which adorn the Tazias of Hosein must be consecrated by being brought to this sacred edifice; where, by the condescending permission of the Sovereign, both the rich and the poor are with equal favour admitted, at that interesting period of Mahurrum, to view the crest of their Leader, and present their own banners to be touched and thus hallowed by the, to them, sacred relic. The crest is fixed to a staff, but no banner attached to it; this is placed within a high railing, supported by a platform, in the centre of the building; on either side splendid banners are exhibited on these occasions.
The Durgah is a square building, entered by flights of steps from the court-yard; the banner of each person is conveyed through the right entrance, opposite the platform, where it is immediately presented to touch the revered crest; this is only the work of a few seconds; that party walks on, and moves out to the left again into the court-yard; the next follows in rapid succession, and so on till all have performed this duty: by this arrangement, confusion is obviated; and, in the course of the day, perhaps forty or fifty thousand banners[6] may have touched the Emaum's consecrated crest. On these occasions, the vast population of Lucknow may be imagined by the almost countless multitude, of every rank, who visit this Durgah: there is no tax levied on the people, but the sums collected must be immense, since every one conscientiously offers something, according to his inclination or his means, out of pure respect to the memory of Hosein.
The order of procession, appointed by each noble proprietor of banners, to be consecrated at the Durgah, forms a grand spectacle. There is no material difference in their countless numbers; the most wealthy and the meanest subjects of the province make displays commensurate with their ability, whilst those persons who make the most costly exhibitions enjoy the greatest share of popular favour, as it is considered a proof of their desire to do honour to the memory of Hosein and Hasan, their venerated Emaums.
A description of one, just passing my house, will give you a general idea of these processions,—it belongs to a rich man of the city:—A guard of soldiers surrounds four elephants on which several men are seated, on pads or cushions, supporting the banners; the staffs of several are of silver,—the spread hand, and other crests, are formed of the same metal, set with precious stones. Each banner—they all resemble—is in the shape of a long scarf of rich silk, of bright florid colours, embroidered very deep at the ends, which are finished with gold and silver bullion fringes; it is caught together near the middle, and tied with rich gold and silver cords and tassels to the top of the staff, just under the hand or crest. The silks, I observe, are of many different colours, forming an agreeable variety, some blue, purple, green, yellow, &c. Red is not used; being the Soonies' distinguishing colour at Mahurrum it is carefully avoided by the zealous Sheahs—the Soonies are violently opposed to the celebration of this festival. After the elephants, a band of music follows, composed of every variety of Native instruments, with drums and fifes; the trumpets strike me as the greatest novelty in their band; some of them are very long and powerful in their effect.
Next in the order of procession I observe a man in deep mourning, supporting a black pole, on which two swords are suspended from a bow reversed—the swords unsheathed glittering in the sun. The person who owns the banners, or his deputy, follows next on foot, attended by readers of the Musseeah, and a large party of friends in mourning. The readers select such passages as are particularly applicable to the part Abass Ali took in the affair at Kraabaallah, which is chanted at intervals, the procession pausing for that purpose.
Then comes Dhull Dhull,[7]—the name of Hosein's horse at Kraabaallah;—that selected for the present purpose is a handsome white Arab, caparisoned according to the olden style of Arabia: due care is taken to represent the probable sufferings of both animal and rider, by the bloody horsecloth—the red-stained legs—and the arrows apparently sticking in several parts of his body; on the saddle is fixed a turban in the Arabian style, with the bow and arrows;—the bridle, &c. are of very rich embroidery; the stirrups and mountings of solid silver. The horse and all its attire are given after Mahurrum, in charity, to a poor Syaad. Footmen, with the afthaadah[8] and chowrie[9]—peculiar emblems of royalty in India—attend Dhull Dhull. The friends of the family walk near the horse; then servants of all classes, to fill up the parade, and many foot-soldiers, who occasionally fire singly, giving to the whole description a military effect.
I have seen many other processions on these fifth days of Mahurrum—they all partake of one style,—some more splendid than others; and the very poor people parade their banners, with, perhaps, no other accompaniment than a single drum and fife, and the owner supporting his own banner.
My next letter will contain the procession of Mayndhie, which forms a grand feature of Mahurrum display on the seventh night.
P.S.—The Najoomee are men generally with some learning, who, for their supposed skill in astrology, have, in all ages since Mahumud's death, been more or less courted and venerated by the Mussulmaun people;—I should say, with those who have not the fear of God stronger in their hearts than the love of the world and its vanities;—the really religious people discountenance the whole system and pretended art of the astrologer.
It is wonderful the influence a Najoom acquires in the houses of many great men in India;—wherever one of these idlers is entertained he is the oracle to be consulted on all occasions, whether the required solution be of the utmost importance, or the merest trifling subject. I know those who submit, with a childlike docility, to the Najoom's opinion, when their better reason, if allowed to sway, would decide against the astrologer's prediction. If Najoom says it is not proper for Nuwaub Sahib, or his Begum, to eat, to drink, to sleep, to take medicine, to go from home, to give away or accept a gift, or any other action which human reason is the best guide to decide upon, Najoom has said it,—and Najoom must be right. Najoom can make peace or war, in the family he overrules, at his pleasure; and many are the houses divided against themselves by the wicked influence of a bad man, thus exercising his crafty wiles over the weakness of his credulous master.—So much for Najoomee; and now for my second notice of the Eunuchs:—[10]
They are in great request among the highest order of people, and from their long sojourn in a family, this class of beings are generally faithfully attached to the interest and welfare of their employer; they are much in the confidence of their master and mistress, and very seldom betray their trust. Being frequently purchased, whilst children, from the base wretches who have stolen them in infancy from the parental roof, they often grow up to a good old age with the family by whom they are adopted; they enjoy many privileges denied to other classes of slaves;—are admitted at all hours and seasons to the zeenahnahs; and often, by the liberality of their patrons, become rich and honourable;—still 'he is but a slave', and when he dies, his property reverts to his owner.
In Oude there have been many instances of Eunuchs arriving to great honour, distinctions, and vast possessions. Al Mauss Ali Khaun[11] was of the number, within the recollection of many who survive him; he was the favoured Eunuch of the House of Oude; a person of great attainments, and gifted with a remarkably superior mind, he was appointed Collector over an immense tract of country, by the then reigning Nuwaub, whose councils he benefited by his great judgment. He lived to a good old age, in the unlimited confidence of his prince, and enjoyed the good will and affection of all who could appreciate what is valuable in honest integrity. He died as he had lived, in the most perfect resignation to whatever was the will of God, in whose mercy he trusted through time, and for eternity. Many of the old inhabitants speak of him with veneration and respect, declaring he was the perfect pattern for good Mussulmauns to imitate.
Another remarkable Eunuch, Affrine Khaun,[12] of the Court of Oude, is well remembered in the present generation also,—the poor having lost a kind benefactor, and the rich a sensible companion, by his death. His vast property he had willed to others than the sovereign ruler of Oude (whose property he actually was), who sent, as is usual in these cases, to take possession of his estate, immediately after his death; the gates were barred, and the heirs the Eunuch had chosen to his immense wealth had taken possession; which I am not aware was disputed afterwards by the reigning Nuwaub, although by right of the Mussulmaun law, the Nuwaub owned both the slave and the slave's wealth.
This accounts, perhaps, for the common practice in the higher circles of the Mussulmaun population, of heaping ornaments and riches on favourite slaves; the wealth thus expended at one time, is but a loan in the hands of safe keepers, to revert again to the original proprietor whenever required by the master, or no longer of service to the slave, who has neither power to bestow, nor heirs to benefit from the property he may leave when he dies.
I have frequently observed, among the most exalted ladies, that their female slaves are very often superbly dressed; and, on occasions of marriage ceremonies, or other scenes of festivity, they seem proud of taking them in their suite, handsomely dressed, and richly adorned with the precious metals, in armlets, bangles, chains, &c.; the lady thus adding to her own consequence by the display of her attendant slaves. The same may be observed with regard to gentlemen, who have men-slaves attending them, and who are very frequently attired in costly dresses, expensive shawls, and gold ornaments.
[1]Dargah, '(sacred) door-place'.
[2] 'Alam. For illustrations of those banners see Hughes,Dictionary of Islam, 408 ff.; Mrs. Parks,Wanderings of a Pilgrim, ii. 18.
[3] Asaf-ud-daula, eldest son of Nawab Shuja'-ud-daula, on whose death in 1775 he succeeded. He changed the seat of government from Faizabad to Lucknow, where he died in 1797, and was buried in the Imambara. He is principally remembered for his liberality. The merchants, on opening their shops, used to sing:
Jisko na de Maula,Tisko de Asaf-ud-daula.Who from Heaven nought receiveth,To him Asaf-ud-daula giveth.
[4] Mr. H.C. Irwin informs me that the Dargah is situated on the Crommelin Road, rather more than a mile south-west of the Machhi Bhawan fort. It was here that Nawab Sa'adat 'Al'i, on his accession, vowed that he would reform his ways—an intention which was not realized.
[5]Nujumi, 'an astrologer'; 'ilm-i-nujum, 'astrology, astronomy'.
[6] The numbers are greatly exaggerated.
[7] Duldul was the name of the Prophet's mule which he gave to'Ali. It is often confounded with Buraq, theAssyrian-looking gryphon on which he alleged that he flew toMecca.
[8]Aftabgir, 'a sun-screen'; see p. 47.
[9]Chaunri, the bushy tail of the yak, used as a fly-flapper.
[10] Writing in 1849, General Sleeman remarks that Dom singers and eunuchs are the virtual rulers of Oudh.—A Journey through Oudh, i, introd. lxi, 178.
[11] Almas ['the diamond'] 'Ali Khan, known as Miyan ['Master'] Almas, according to General Sleeman, was 'the greatest and best man of any note that Oude has produced. He held for about forty years Miyanganj and other districts, yielding to the Oude Government an annual revenue of more than eighty lacs of rupees [about £850,000]. During this time he kept the people secure in life and property, and as happy as people in such a state of society can be; and the whole country under his charge was during his lifetime a garden. He lived here in great magnificence, and was often visited by his sovereign.' (Ibid., i. 320 f.). Lord Valentia more than once speaks highly of him (Travels, i. 136, 241). He also notes that the Nawab was anxiously watching for his death, because, being a slave, under Muhammadan law his estates reverted to the Crown.—See N.B.E. Baillie,Digest of Moohummudan Law(1875), 367 f.
[12] Afrin Khan, 'lord of praise', Mr. Irwin informs me, is mentioned in theTarikh Farahbakhsh(tr. W. Hoey, 129) as engaged in negotiations when Nawab Asaf-ud-daula, at the instigation of Warren Hastings and Haidar Beg, was attempting to extort money from the Nawab Begam.
Mahurrum concluded.—Night of Mayndhie.—Emaum-baarah of the King of Oude.—Procession to Shaah Nudghiff.—Last day of Mahurrum.—Chattahs. —Musical instruments.—Zeal of the Native gentlemen.—Funeral obsequies over the Tazia at Kraabaallah.—Sentiments of devout Mussulmauns.—The fast followed by acts of charity.—Remarks on the observance of Mahurrum.
The public display on the seventh Mahurrum is by torch-light, and called the night of Mayndhie,[1] intending to represent the marriage ceremony for Cossum, who, it will be remembered, in the sketch of the events of Kraabaallah, was married to his cousin Sakeena Koobraah, the favourite daughter of Hosein, on the morning of the celebrated battle.
This night presents to the public all the outward and showy parade which marks the Mayndhie procession of a real wedding ceremony, of which I propose speaking further in another place. This display at Mahurrum is attended with considerable expense; consequently, the very rich only observe the out-door formalities to be exhibited on this occasion; yet all classes, according to their means, remember the event, and celebrate it at home.
The Mayndhie procession of one great personage, in Native cities, is directed—by previous arrangement—to the Emaum-baarah of a superior. I was present, on one occasion, when the Mayndhie of the Prime Minister of Oude was sent to the King's Emaum-baarah, called Shaah Nudghiff,[2]—from the mausoleum of Ali, of which it is an exact representation, on a small scale.
It is situated near the banks of the river Goomtie,[3] some distance from the palace at Lucknow; the entrance to the outer court, or quadrangle, is by a handsome gateway of brickwork plastered and polished, resembling marble. On each side of the gateway, and carried up the two sides, in a line with the building, are distinct apartments, designed for the abode of the distressed and houseless poor; the back of these apartments forms a substantial wall or enclosure. The Shaah Nudghiff faces the gateway, and appears to be a square building, on a broad base of flights of steps, with a cupola roof; the interior is paved with black and white marble tesselated, the walls and dome neatly ornamented with plaster and gold in relief, the beading, cornices, &c. of gold, to correspond on a stone-colour ground. The cupola and cornices on the outside are richly ornamented with plaster designs, relieved with gold; on the summit of the dome is placed a crown, of pure silver, gilt, of an immense size.
The decorations of the interior, for the season of Mahurrum, were on a scale of grandeur not easily to be conveyed by description. The walls were well covered with handsome glasses and mirrors; the splendid chandeliers,—one containing a hundred wax lights,—in every variety, and relieved with coloured lamps—amber, blue, and green,—mellowing the light, and giving a fairy-like effect to the brilliant scene. In the centre of the building stood the green glass Tazia, surrounded by wax lights; on the right of which was placed an immense lion, and on the left, a fish,[4] both formed of the same bright emerald-green glass as the Tazia. The richness and elegance of the banners,—which were numerous and well arranged,—could be equalled only by the costliness of their several mountings.
In Asiatic buildings niches and recesses prevail in all convenient situations, and here they are appropriated for the reception of the relics of antiquity and curiosities; such as models of Mecca, the tent of Hosein, the gate of Kraabaallah, &c.; these three are made of pure silver, and rest on tables of the same metal. Many curious sabres, of all ages, shields, chain armour of the ancients, lances, &c., arranged with much taste, adorn the interior.
The pulpit (mhembur) is of silver, and of very handsome workmanship; the whole of the fitting up and arrangements had been made under the eye of his Majesty, and to his good taste may be ascribed all the merit of the well-ordered display for these occasions. He delighted in visiting this place, which he not only designed as a tribute of his respect to the Emaums, but as the future repository for his own remains, when this world should cease to be his place of joy, or anxious care. His intention has been fulfilled—he died in 1827, aged fifty years, much and justly beloved and regretted by all who knew him; his funeral obsequies were impressively grand, according to Mussulmaun custom. This good and amiable King was succeeded by his only son Nusseer ood deen Hyder,[5] who had just completed his twenty-second year when he began to reign.
On the evening of Mayndhie, the crowds of admiring people were admitted to view their Paidshah's (King's) exhibition; until the distant sounds of musketry announced the approach of the spectacle, when the multitude were desired to quit the Emaum-baarah. Hundreds still lingering, could not be prevailed on to depart, except by the stripes dealt out unsparingly from the whips of the hurkaarahs[6] and peons, appointed to keep order on the occasion. The place cleared, and quiet restored, I had leisure to view the fairy-like palace of splendour, before the bustle of the procession reached the building. I could hardly persuade myself the picture before me was not a dream, instead of a reality.
I stood at the entrance to watch the approach of the minister's train, through the gateway into the illuminated quadrangle. Spacious as this court-yard is, it was nearly filled with the many people forming the Mayndhie parade. I should imagine there could not be less than three thousand souls engaged in this service, including the match-lock soldiery. Several trays of Mayndhie are brought, with the other requisites for the usual forms of marriage gifts, such as sweetmeats, dried fruits, garlands of sweet jasmine, imitative beds of flowers, composed of uberuck: in some of the flowers, fireworks were concealed, to be let off in the quadrangle. An imitative tomb on a bier is also paraded, together with the palkie and chundole of silver, which are the covered conveyances for females of the royal family, or such of the nobility as are privileged by grants from the crown; all other females use the covered palkie, mahanah, dhollee, and the rutt.[7] Several bands of music follow, and torches out of number. The elephants, camels, cavalry, &c., are left in the open space, outside the gateway—the gentlemen, dismounting, enter with Dhull Dhull and the trays of Mayndhie.
I trembled for the probable destruction of the brilliant ornaments in the Emaum-baarah, when I heard the noble animal was to make the circuit round the Tazia. Dhull Dhull, being led in, went up the steps with little difficulty; and to my astonishment, the gentle creature paced the tesselated floor, in very slow time, without once slipping, or seeming concerned at the novelty of his situation; indeed, this docile animal seemed to me the only living thing present that felt no interest in the scene—rendered more attractive and conspicuous by the gentle manners of the pretty Dhull Dhull himself. The circuit being made, he was conducted back into the court-yard, without the slightest accident or confusion occurring during his visit to the Emaum-baarah.
The model of the tomb of Cossum, the chundole and palkie, the trays of Mayndhie, sweetmeats, &c. were deposited here until the tenth day, when they accompany the King's temporary Tazia cavalcade to Kraabaallah for interment.
The ceremonies performed on this night of Mayndhie resemble, in every particular, those of the same rank of persons on the actual solemnization of a wedding, even to the distribution of money amongst the populace who crowd in multitudes on such occasions, though apparently more eager for the prize than the sight.
The most imposing spectacle in the celebration of Mahurrum, is reserved for the last day;[8] and, judging from the activity of all classes, the zealous exertions of the multitude, the deep interest marked on every face, male and female, a mere spectator might well imagine this morning to be of more importance than any other in the Mussulmaun's catalogue of days.
At the earliest hour of the dawning day, the preparations for the march being complete,—which had occupied the hours usually devoted to sleep,—the streets and roads present a very animated picture. From the bustle and outpouring of the multitude, on this one absorbing engagement, a stranger might be led back in imagination to the flight from Egypt; the object, however, is very different from that of the children of Israel. The order of the day being to commemorate the death of Hosein, a grand military funeral is pourtrayed in each person's cavalcade, all pressing forward to their chosen Kraabaallah,—the poor man, with his humble Tazia and flags, falling in the rear of the more affluent person's display, as well for protection as for speed. There is so much of similarity in these processions, that the description of one will be sufficient to convey the idea of the whole, as they pass on in succession to the chosen place of burial.[9]
The consecrated banners take the precedence, in the order of march, carried by men on elephants; then a band of music. Next comes the jillewdhar[10] (sword-bearer), supporting, on a black staff, the bow reversed, with brilliant swords suspended; on each side of him are men bearing black poles, on which are fixed immense long streamers of black unspun silk,—designed to symbolize grief, despair, &c.
Then follows the horse, caparisoned as on the day of consecrating the banners; it is attended by servants, in the same order as when a prince rides out,—viz. a man with the afthaadah[11] (or sun),—the well-dressed grooms, holding the bridle rein on either side,—a man with the chowrie of peacock's feathers in a silver handle,—chobdhaahs[12] with long silver and gold staffs,—sota badhaahs,[13] with short staffs resembling fish, of the same materials,—hurkaarahs (running-footmen, or messengers), bearing small triangular banners with silver handles,—shoe-bearers, &c.