This was the substance of his last serious conversation with me, and within one short week he was removed from those who loved to hear his voice; but he still lives in the memory of many, and those who knew his worth are reconciled by reflecting on the 'joy that awaits the righteous'.
'Other sheep I have, which are not of this fold: them also I must bring, and they shall hear My voice; and there shall be one fold, and one shepherd.' Also, 'In My Father's house are many mansions'. These were particularly pleasing passages to him, and often referred to in our scriptural conversations.
[1] The Shi'ahs only wipe or rub the feet, instead of washing them, as do the Sunnis. In the standing posture (qiyam) in prayer, the Sunnis place the right hand over the left below the navel; the Shi'ahs keep their hands hanging on both sides of the body.
[2] I have met with the creed of the modern Jews, some time in the course of my life, in Hurd'sHistory of all Religions; the belief of the Mussulmauns, as regards the unity of God, strictly coincides with that of the Jews, described in the first four articles of their creed. [Author.]
[3]Namaz, liturgical prayer, as contrasted withdu'a, ordinary prayer.
[4]Ramzan, Ramazan.
[5]Hajj.
[6]Zakat.
[7] Khalifah, 'successor,' 'lieutenant,' 'viceregent.'
[8] 'Umar, Abu Bakr, 'Usman.
[9] No son named Ishmail is recorded. Ibrahim, his son from his slave girl, Mary the Copt, died A.D. 631, and was buried at Medina. The daughter of Abu Bakr was 'Ayishah.
[10] The Prophet married Hafsah, daughter of 'Umar, as his third wife.
[11] Khadijah.
[12] 'Whoso is the enemy of Gabriel—for he has by God's leave caused to descend on thy heart the confirmation of previous revelations.'—Koran, ii. 91.
[13] 'The story of the destruction of the library at Alexandria is first told by Bar-hebraeus (Abulfaragius), a Christian writer who lived six centuries later: it is of very doubtful authority.'—Encyclopaedia Britannica, i. 570.
[14] This is incorrect, Sunnis very largely preponderating over Shi'ahs. According to the latest information there were in the United Provinces of Agra and Oudh, nearly 6-1/2 million Sunnis and 183,000 Shi'ahs (Imperial Gazetteer(1908), xxiv. 172). This information was not collected in recent census reports. In the whole of India, in 1881, there were 46-3/4 million Sunnis, as compared with 809,561 Shi'ahs.
[15] The correct list of the Imams recognized by the Imamiya or orthodox Shi'ahs is as follows: 'Ali, son-in-law of the Prophet; Al-Hasan, son of 'Ali, Al-Husain, second son of 'Ali; 'Ali Zain-ul-'Abidin, son of Al-Husain; Muhammad Al-Baqir, son of Zain-ul-'Abidin; Ja'afar as-Sadiq, son of Muhammad Al-Baqir; Ar-Raza, son of Musa; Muhammad At-Taqi, son of Ar-Raza; 'Ali-an Naqi, son of Muhammad At-Taqi; Al-Hasan Al-Askari, son of 'Ali-an Naqi; Muhammad, son of Al-Hasan Al-Askari, or the Imam Al-Mahdi, who is believed to be still alive, and will appear in the last days as the Mahdi.
[16]Kafn, properly 'a winding-sheet'.
[17]Qanat.
[18] The religious man generally prepares his own winding-sheet, keeping it always ready, and occasionally taking out this monitor to add another verse or chapter, as the train of thought may have urged at the time. I have seen this done by the Meer Hadjee Shaah, who appropriated a piece of fine white cambric muslin, he had received from me, to this sacred purpose. I have often been a silent observer of my revered friend whilst he was engaged in writing passages from the book whose rules he lived by. The anticipated moment when he should require this his kuffin dress, was never clouded by dread, but always looked forward to with cheerfulness and fervent hope; for he trusted in the mercy of God whom he loved and worshipped. [Author.] [Many pilgrims buy at Mecca the shroud in which they desire to be buried, and wash it in the well Zamzam, supposing that the holy water will secure the repose of the soul after death.]
[19] Maccurrub means those angels who are at all times privileged to appear in the presence of God;—they are supposed to have eyes of great brilliance. In order that the Mussulmauns may have the reply ready for that awful moment, they have a custom of repeating the responses to the angel every evening, when the lamp is first lighted, as they say this sudden light resembles the angels' eyes. I had noticed the custom for some time, and fancied the Mussulmaun people worshipped light, until I was made acquainted with the real motive for this general observance both with the men and women. [Author.] [Muqarrab, 'those allowed to come near'.]
[20] Kiblaah is the holy place to which men turn their face when offering up their prayer to God, as the Jews face Jerusalem. Literally, 'worshipping place'. [Author.] [Qiblah: the direction of prayer was changed by the Prophet from Jerusalem to Mecca (Koran, ii. 138-9, with Sale's note).]
[21] See p. 72.
[22] Munkir, or Munkar, and Nakir are the two recording angels.
[23] See p. 78.
[24]Du'a.
[25] Al-Mahdi, 'the directed one', who will appear in the last day. According to the Shi'ahs, he has already appeared in the person of Muhammad Abu'l-Qasim, the 12th Imam. Later claimants are Sayyid Ahmad, who fought against the Sikhs in 1826; Muhammad Ahmad ibn Sayyid Abdulla, who fled after the fatal day of Omdurman, and was killed in battle in 1899.
[26]Hayat[u']l-Qulubcompiled by Muhammad Baqir, whose last work was published A.D. 1627. It has been partly translated into English by J.L. Morrick, Boston, 1850.
[27] Sirat, the bridge over which the soul must cross on its way toParadise.
[28] Mizan, the Balance, with which the deeds of the dead man areweighed.—Koran, xxi. 47.
[29] May not this be a poetical symbol, similar to the scythe? [Author.]
[30] Baqarah 'Id, 'cow festival,' held on the 10th of the month Zu'l-Hijjah, the month of pilgrimage, the attempted sacrifice of Ishmael having, it is said, occurred at Mount Mina, near Mecca.
[31] Kiramu'l-Katibin, one recording the good, the other theevil actions of the dead.
[32] Harun-al-Rashid, 'Aaron the Orthodox', fifth Abbasid Caliph,of Baghdad (A.D. 763 or 776-809), best known fromThe Arabian Nights.
[33]Beti.
Namaaz (daily prayer).—The Mussulmaun prayers.—Their different names and times.—Extra prayer-service.—The Mosque.—Ablutions requisite previous to devotion.—Prostrations at prayers.—Mosque described.—The Mussulmauns' Sabbath.—Its partial observance.—The amusements of this life not discontinued on the Sabbath.—Employment of domestics undiminished on this day.—Works of importance then commenced.—Reasons for appropriating Friday to the Sabbath.—The Jews opposed to Mahumud.—The Prophet receives instructions from the angel Gabriel.—Their import and definition. Remarks of a Commentator on the Khoraun.—Prayer of intercession.—Pious observance of Christmas Day by a Native Lady.—Opinions entertained of our Saviour.—Additional motives for prayer.—David's Mother's prayer.—Anecdote of Moses and a Woodcutter.—Remarks upon the piety and devotion of the female Mussulmauns.
The Mussulmaun Lawgiver commanded Namaaz (daily prayer) five times a day:
1st. 'The Soobhoo Namaaz,' to commence at the dawn of day.
2nd. 'The Zohur,' at the second watch of the day, or mid-day.
3rd. 'The Ausur,' at the third day watch.
4th. 'The Muggrib,' at sunset; and,
5th. 'The Eshaa,' at the fourth ghurrie of the night.[1]
These are the commanded hours for prayer. Mahumud himself observed an additional service very strictly, at the third watch of the night, which was called by him, 'Tahujjoot,'[2] and the most devout men, in all ages of their faith, have imitated this example scrupulously.
'The Soobhoo Namaaz' is deemed a necessary duty, and commences with the earliest dawn of day. The several prayers and prostrations occupy the greatest part of an hour, with those who are devout in their religious exercises; many extend the service by readings from an excellent collection, very similar to our Psalms, called 'The Vazefah'.[3]
'The Zohur Namaaz', an equally essential duty, commences at mid-day, and occupies about the same time as 'The Soobhoo'.
'The Ausur Namaaz' commences at the third day watch. The religious men are not tempted to excuse themselves from the due observance of this hour; but the mere people of the world, or those whose business requires their time, attach this service to the next, and satisfy their conscience with thinking that the prayer-hours combined, answers the same purpose as when separately performed.
'The Muggrib Namaaz'. This is rigidly observed at sunset; even those who cannot make it convenient at other hours, will leave their most urgent employment to perform this duty at sunset. Who that has lived any time in India, cannot call to mind the interesting sight of the labouring classes, returning to their home after the business of the day is over? The sun sinking below the Western horizon, the poor man unbinds his waist, and spreads his cummerbund on the side of the road; he performs his ablutions from his brass lota of water, and facing Mecca, bows himself down under the canopy of heaven, to fulfil what he believes to be his duty at that hour to his merciful God.
'The Eshaa Namaaz' commences at the fourth ghurrie of the night. The form of prayer for this Namaaz is much longer than the rest. The devout men extend their prayers at this still hour of the night; they tell me that they feel more disposed at this time to pour out their hearts to God in praise and thanksgiving, than at any other period of the day or night; and I have known many of them to be at silent prayer for hours together.
Many persons in their early life may have neglected that due obedience expected in the commanded daily prayers; in after life, they endeavour to make up the deficiency, by imposing on themselves extra services, to fulfil the number omitted. By the same rule, when a member of the family dies, and it is suspected the due performance of Namaaz had been neglected by him, the survivor, who loved him or her in life, is anxious for the soul's rest, and thus proves it by performing additional prayers for the benefit of the soul of that beloved individual.
If a Mussulmaun falls from affluence to penury, twelve devout men of his faith engage to fast and pray, on a day fixed by themselves, to make intercession for their friend:—they believe in the efficacy of good men's prayers; and Meer Hadjee Shaah has often declared to me, that he has witnessed the benefit of this exercise by the happiest results, in many such cases.
The Khoraun, it is commanded, shall be read. A person perhaps dies before he has been awakened to a love of sacred things; his friends therefore engage readers to attend his grave, and there to read the Khoraun for the benefit of the departed soul.[4]
They have a firm belief in the efficacy of prayer by proxy; and the view they have of departed spirits is still more singular. They believe the soul hovers over the body in the grave for some time, and that the body is so far animated, as to be sensible of what is passing; as when the Maulvee is repeating the service, the angels visit in the grave, or when the Khoraun is read; hence the belief in the efficacy of prayer and reading as substitutes for neglected or omitted duties whilst on earth. There are in all the mosques men retained to do the requisite service there,[5] that is, to keep it clean, and to prevent any thing that could pollute the sanctuary from entering; to call at the stated hours for Namaaz, with a loud voice, so that all the neighbourhood may hear and go to prayers; he mounts the minaret as the hour is striking, and pronounces, 'Allah wo uckbaar!' 'Mahumudoon Russool Allah!'[6]—God alone is true! Mahumud is God's Prophet!—with a voice, the extent of which can only be imagined by those who have heard it; this summons is repeated many times over.
The mosque is open day and night for all who choose to enter for the purpose of prayer. The Mussulmauns, however, in their prayer-services are not restricted to the mosques; all places are deemed holy where no unclean animal has been to defile the spot, as dogs or swine, nor any idol been set up for worship. The person coming to Namaaz must not have contaminated himself by touching the dead, or any other thing accounted unclean, until he has bathed his whole body and changed his clothes. This resembles the Mosaic law.
Ablutions are regarded as essentially necessary: if any one is ill, and to use water would be dangerous, or if there be no water to be found where the Mussulmaun is about to pray, there is an allowed substitute, merely to rub the hands, feet, knees, and head with the dry dust of clay, and this is counted to them for ablutions. Thus prepared, the devotee spreads his prayer-carpet[7] (generally of fine matting) in the most convenient place to himself, if not in the mosque;—perhaps under a tree, in the verandah, or in a room, no matter where, taking care, under all circumstances, that the carpet is spread to face the Kaabah (Holy House at Mecca).
At the commencement of his prayers, he stands erect, his hands lifted up, the palms held out towards heaven, where the eyes are also turned whilst expressing adoration and praise to God. This ended, he prostrates himself before the Almighty, his forehead touching the ground; the form of words here used expresses the unworthiness of the creature permitted to approach and worship the Creator; again he stands to repeat the glorious perfections of God; he then kneels in worship and prayer, after which prostrations are resumed, &c. In the performance of some of the services they prostrate five times, standing up and kneeling an equal number of times; the shortest services have three, and all the prayers and praises are arranged in Arabic,—that most expressive language,—which to translate, they say, is to corrupt the meaning of the prayers. For this reason the Khoraun is not allowed in any other than the original language; and for the benefit of the unlearned in Arabic, it is commented upon, passage by passage, in the Persian language.
The mosques are all erected on one plan; the entrance to the outer court is secured by a gate or door always on the latch, without locks, bars, or bolts; in the paved yard a tank or reservoir for bathing or ablutions is usually provided. The mosque itself is square, with a dome and two minarets; the side next the court-yard is the entrance, and generally this front is entirely open; the back of the mosque faces Mecca, in which direction the prayer must be offered to be effectual. These houses of prayer are generally kept clean and neat, but not the slightest ornament allowed within the walls; the floor is matted, and a plain wooden mhembur (pulpit) is provided. Shoes never enter within the precincts of the mosque; '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 heathen.[8]
The Sabbath of the Mussulmauns is kept on Friday, commencing on the preceding night, after the manner of the Jews, only with the difference of the day.[9]
As a religious rest, the Sabbath is but partially observed with Mussulmauns. The Soonies, I have remarked, pay much more attention to its institutions than the Sheahs; but with either sect, the day is less strictly kept, than might have been expected from people who really seem to make religion their study, and the great business of their lives. Both sects have extra prayers for the day besides the usual Namaaz, which, the religious people perform with, great punctuality, whether they carry their devotions to the mosque, or offer their prayers in due form in their own abode. On the Sabbath they make it a point to bathe and change their apparel; the public offices are closed, and the shops partially shut until mid-day; the rulers,—as Kings or Nuwaubs,—distinguish the day by not receiving their courtiers and the public visitors, as on other days. Charitable donations are likewise more bountifully dispensed from the rich to the poor on Friday.
These observances serve to convince us that they believe in the constituted Sabbath; still there is not that strict respect for the holy day which could satisfy the scrupulous feelings of a Christian; the servants are quite as much employed on Friday as on any other day;—the dhurzie[10] (tailor), dhobhie[11] (washerman), and indeed the whole establishment of servants and slaves, male and female, find their work undiminished on the Sabbath. The ladies amuse themselves with cards or dice, the singing women even are quite as much in request as on other days; and all the amusements of life are indulged in without once seeming to suspect that they are disobeying the law of God, or infringing on their actual duties. Indeed, I believe they would keep the day strictly, if they thought doing so was a necessary duty: but I have often observed, that as Friday is one of their 'fortunate days', works of any importance are commenced on this day;—whether it be building a house,—planting a garden or field,—writing a book,—negotiating a marriage,—going a journey,—making a garment, or any other business of this life which they wish should prosper. With them, therefore, the day of rest is made one of the busiest in the calendar; but I must do them the justice to say, that they believe their hearts are more pure after the ablutions and prayers have been performed. And that as nothing, however trifling or important, according to their praiseworthy ideas, should ever be commenced without being first dedicated to God,—from whose mercy they implore aid and blessings on the labour of their hands,—they set apart Friday for commencing whatever business they are anxious should prosper. This was the excuse made by the pious Meer Hadjee Shaah.
Mahumud's biographers notice in many instances the strict observance of the Sabbath, at the period in which he flourished; they also say he selected Friday to be observed as the Mussulmaun Sabbath in distinction from the Jews, who it would seem were jealous of Mahumud's teaching, and annoyed both him and his followers in every way they could possibly devise. And the Khoraun commentators, on the subject of Mahumud's mission, declare, when speaking of the place to which the Mussulmaun bow in prayer, 'That when Mahumud first commenced his task of teaching the ignorant Arabians to forsake their idol worship, and to turn to the only true God, he was often reviled and insulted by the Jews; who even ridiculed the presumption of the Mussulmauns in daring to bow down, in their worship, towards Jerusalem, in the same direction with them. Mahumud was sadly perplexed whether to abstain or continue the practice, as he was unwilling to offend the Jews: in this trial he was visited by the angel Gabriel, who brought the following command to him from God:—
'Turn from Jerusalem; and when thou bowest down to Me, face that HolyHouse of Abraham, the place of sacrifice: that shall be thy Kiblaah, OMahumud.'
Kiblaah is the point to which men bow in worship.[12] Kaabah is the 'Holy House' where Abraham's sacrifice was offered. Mecca is the city or tract of country surrounding the house.
Thus they will say: 'I am making my pilgrimage to Mecca, to visit theKaabah, which in my Namaaz, has been my Kiblaah when worshipping my God.'
A Commentator on the Khoraun writes, in allusion to the prevailing worldly-minded men of his day, the following expressive definition of the objects most worshipped by them, and concludes with the one only Kiblaah deserving men's attention.
'The Sovereign's Kiblaah is His well-ornamented crown.'
'The Sensualist's Kiblaah, The gratification of his appetites.'
'The Lover's Kiblaah, The mistress of his heart.'
'The Miser's Kiblaah, His hoards of gold and silver.'
'The Ambitious Man's Kiblaah, This world's honours and possessions.'
'The mere Professor's Kiblaah, The arch of the Holy House.'
And
'The Righteous Man's Kiblaah, The pure love of God,—which may all men learn and practise.'
The Mussulmaun Faith directs them to believe, not only in the prophets and their writings, but also that they are intercessors at the throne of grace; for this reason Mahumud taught his followers to call on God to hear them for the sake of,—
'1st. Adam, Suffee Ali ("the Pure" is the nearest possible translation).'
'2nd. Noah, the Prophet of God.'
'3rd. Abraham, the Friend of God.'
'4th. Moses, who Conversed with God.'
'5th. Jesus, the Soul of God.'
'6th. Mahumud, the Prophet of God.'[13]
Those persons who are devout in the exercise of their religious duties day by day, in the concluding part of the morning Namaaz strictly observe the practice of Mahumud and the Emaums, in the prayers of intercession; and the 'Salaam-oon-ali Khoom',[14] (peace or rest be with thee) O Adam Suffee Ali! and to thee, O Noah, the Prophet of God! and to thee, O Abraham! &c. &c. going through the line in the manner and rotation above-described, concluding with the several Emaums, twelve in number (as in their Creed).
It will be seen by this, that they have reverence for all who came from God, to teach mankind His will. They believe also, that the Holy Prophets are sensible of the respect paid to them by existing mortals, as also when on earth they knew what was in the hearts of those men they conversed with. I have the honour to be acquainted with a lady of the Mussulmaun Religion, who lives in accordance with the Faith she professes. There was a period in her life, within my recollection, when she had very severe trials of a domestic nature. She trusted in God for relief, and followed in the way she had been instructed, keeping fasts and holy days; testifying her respect for the prophets, by observing those days for extra prayer and giving alms, which the Khoraun and commentaries represent as worthy to be done, by the devout Mussulmauns.
Amongst the number of days strictly observed by this pious lady during her troubles, was the Nativity of Jesus Christ, for whose sake she fed the hungry, clothed the naked, and gave alms to the necessitous. I was the more delighted when first hearing of this circumstance, because I had judged of the Mussulmaun faith by common report, and fancied they rejected, with the Jews, our Redeemer having come. They, on the contrary, believe, according to their Prophet's words, 'that He was born of the Virgin Mary; that He worked miracles; that He ascended after His earthly commission had ceased, to the seventh heaven; that He will again visit the earth (when their Emaum Mhidhie will also appear), to cleanse the world of its corrupt wickedness, when all men shall live in peace, and but one faith shall prevail, in the worship of the true God'.
The Mussulmaun work, 'Hyaatool Kaloob' (which I have so often referred to), contains, with the lives of all the prophets, the Life of Jesus Christ, His acts, and the Ungeel[15] (Gospel). The Gospel they have is in many things different from ours; it is not formed into books by the apostles, neither are the miracles united with the Gospel, but are detailed as the acts of Christ Jesus. What they understand by the Ungeel, is, 'the Word of God by the mouth of Jesus';—for instance, the Sermon on the Mount, or, in other words, the precepts of Jesus. I am indebted to the Meer for this information.
The Mussulmauns say, 'All power belongs to God.—Who would dare dispute the miracle of Christ's birth? Is there any thing difficult with God? God first formed Adam from the dust; and by His word all things were created. Is there any thing too great for His power? Let no man, then, dispute the birth of Christ by a pure Virgin.' They believe that Jesus Christ was the Prophet of God, but they believe not that He is God; and they deem all who thus declare Christ to be God, as unfaithful both to God and to Christ.
I have said the Mussulmauns of each sect have extra prayers, beside the Namaaz, or daily services of prayer. I suppose there are a greater variety of prayers amongst these people than with those of any other religion. Very few, if any, of the devout men, in the early ages of their religion, have omitted to leave behind them some testimony of their regard for posterity in the form of 'prayers', dictating the words most likely to lead the heart of the creature to the worship of the Creator; and also directions how to pray for any particular object they may desire to accomplish by the aid of God, in whom they are instructed and believe the fulness of power, as of glory, ever was, is, and will be to all eternity.
If the Mussulmaun suffers by persecution, by sickness, by loss of property, or any other distress of mind or body, he applies himself to the particular prayer of a favourite Emaum, or holy scribe, suited to his exact case. 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[16] (David's) Mother's Prayer', in which I have known so many people to be engaged, when under difficulties, at the appointed period, viz. the fifteenth day of the month Rujub. The prayer itself occupies about sixteen closely written pages, and the person intending to make use of it, is expected to bathe and fast, as commanded by Mahumud, who instructed his followers in this prayer, which was then called 'The Opening of Difficulties',[17] afterwards, and to the present day 'David's Mother's Prayer', by reason of a miraculous occurrence which followed her having fulfilled the task of fasting, preparation, and the prayer alluded to.
'A very poor woman had been engaged in the family of the Emaum Jaffur Saadick,[18] as wet-nurse to his son; she was much respected in the family, who wished to have retained her with them, when the child was weaned; but she would return to her own village, where her son was living, at some distance from the city of Koofah.
'Her son, named Daaood, grew up under her maternal care, and proved the great comfort and solace of her life, by his dutiful and affectionate bearing towards her. At that period the reigning King of Arabia was a most cruel man, and an idolater; he persecuted all the professors of the "True Faith" whenever they came within his reach, with the most barbarous brutality.
'One day, at an early hour, Daaood's mother presented herself at the house of the Emaum, in great distress of mind, and related the heavy affliction which had befallen her, in the loss of her dearly loved son (then a fine youth), who had been decoyed by the wicked emissaries of the King, for the purpose, it was feared, of immolation—as it was known to be his custom, when, laying the foundation of a building, to deposit living victims of the Mussulmaun faith beneath it. The poor woman had no hope her eyes would ever again be blessed with the sight of her fondly-loved son, and still more agonizing were her fears, 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 King.
'Her friends in the Emaum's family grieved over the sad affliction with which their favourite had been visited. The Emaum strove to comfort her, and proposed that she should perform the prayer in which Mahumud had instructed his followers for "The Opening of Difficulties". "Alas!" replied the woman, "poor ignorant that I am, how shall I repeat that prayer; I cannot read: knowest thou not, my Emaum, that I am not acquainted with letters?" "But I will teach you the prayer," answered the Emaum; "you shall repeat it after me, and by diligence you will acquire it perfectly by that day, on which our Prophet commanded his followers to perform the fast and offer this prayer, that God might be pleased to remove their calamities."
'The poor woman obeyed all the injunctions and advice of the Emaum Jaffur Saadick punctually; acquired, by her diligence, the words of the prayer; strictly observed the preparation by fast; and, on the fifteenth "day of Rujub", the prayer was duly performed, with sincere devotion and perfect faith in God's power, and His infinite mercy.
'In the mean time, it appears, the King having been much troubled in a dream, he was warned to release his prisoner from captivity without delay, at the peril of destruction to himself and all he possessed. The warning dream presented him with a view of the gulf to which he was condemned, if he delayed the release of Daaood from his confinement. The person of the youth was so clearly represented to the King in his dream, that there could be no possible mistake in the particular captive to be freed, out of the many he held in bondage. The King awakening from his troubled sleep, demanded of his attendants where the young man was confined; and learning from the chief officer of his court that Daaood was sent to a distant place, to be the offering buried under the foundation of a house, erecting by his command: the swiftest camels were ordered immediately, to convey messengers with two bags of gold, and the King's mandate, peremptorily ordering the release of the youth, if happily he yet existed; and if the building was proceeding with, the superintendent was cautioned to pull it down with the utmost care and dispatch, so that nothing should be omitted which could be done to preserve that life now so dear to the hopes of the King.
'The messengers reached the place on the third day after Daaood had been immured in the foundation of the building. Small, indeed, were the hopes that the King's desires would be gratified. The builder, however, more humane than his employer, had so raised the work round the person of Daaood, as to leave him unhurt by its pressure, and having left a small aperture for air, his life was preserved;—the masonry being removed promptly, and with caution, the youth was discovered not only alive, but even uninjured by the confinement. The courier mounted the boy on the camel, with the present of gold contained in two bags, and conveyed Daaood, without loss of time, to his mother's abode.
'All the particulars having undergone due investigation, it was clearly proved that it was on that very day when the poor woman was occupied in her fast and prayer, that her son Daaood was released from the foundation of the King's house and restored to his home. From this time forward the prayer of "Opening Difficulties" was denominated "Or of Daaood's Mother".'
Turning over my collection of curiosities for the story of Daaood's Mother, which the Meer translated for me many years since, I met with an ancient anecdote which. 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 seen,—Meer Hadjee Shaah,—who tells me he has found the following anecdote in the 'Commentary on The History of Moses'.—It is translated by my husband.
'When Huzerut[19] Moosa (Moses), "to whose spirit be peace!" was on earth, there lived near him a poor yet remarkably religious man, who had for many years supported himself and his wife by the daily occupation of cutting wood for his richer neighbours; four small copper coins (equivalent to our halfpence) proved the reward of his toil, which at best afforded the poor couple but a scanty meal after his day's exertions.
'The prophet Moosa passed the Woodcutter one morning, who accosted him with "O Moosa! Prophet of the Most High; behold I labour each day for my coarse and scanty meal; may it please thee, O Huzerut! to make a petition for me to our gracious God, that He may in His mercy grant me at once the whole supply for my remaining years, so that I shall enjoy one day of earthly happiness, and then, with my wife, be transferred to the place of eternal rest". Moosa promised and made the required petition; his prayer was answered from Mount Tor, thus:—
'"This man's life is long, O Moses! nevertheless, if he be willing to surrender life when his supply is exhausted, tell him thy prayer is heard, the petition accepted, and the whole amount shall be found beneath his jhaawn namaaz[20] (prayer-carpet) after his early prayers."
'The Woodcutter was satisfied when Moosa told him the result of his petition, and when the first duties of the morning were concluded, he failed not in looking for the promised remittance, where, to his surprise, he found a heap of silver coins. Calling his wife, the Woodcutter told her what he had required of the Lord through his Holy Prophet Moosa; pointing to the result, they both agreed it was very good to enjoy a short life of happiness on earth and depart in peace; although they could not help again and again recurring to the number of years on earth they had thus sacrificed. "We will make as many hearts rejoice as this the Lord's gift will admit," they both agreed, "and thus we shall secure in our future state the blessed abode promised to those who fulfil the commands of God in this, since to-morrow our term of life must close."
'The day was spent in providing and preparing provisions for the meal. The whole sum was expended on the best sorts of food, and the poor made acquainted with the rich treat the Woodcutter and his wife were cooking for their benefit. The food was cooked for the indigent, and allotments made to each hungry applicant, reserving for themselves one good substantial meal, to be eaten only when the poor were all served and satisfied. It happened at the very moment they were seated to enjoy this their last meal, as they believed, a voice was heard, "O friend! I have heard of your feast,—I am late, yet may it be that you have a little to spare, for I am hungry to my very heart. The blessing of God be on him who relieves my present sufferings from hunger!" The Woodcutter and his wife agreed that it would be much, better for them to go to heaven with half a bellyful, than leave one fellow-creature on earth famishing for a meal; they, therefore, determined on sharing their own portion with him who had none, and he went away from them rejoicing. "Now," said the happy pair, "we shall eat our half-share with unmixed delight, and with thankful hearts. By to-morrow eve we shall be transferred to paradise."
'They had scarcely raised the savoury food to their opening mouths, when a voice of melancholy bewailing arrested their attention, and stayed the hands already charged with food;—a poor wretched creature, who had not tasted food for two whole days, moaned his piteous tale in accents that drew tears from the Woodcutter and his wife—their eyes met and the sympathy was mutual; they were more willing to depart for heaven without the promised benefit of one earthly enjoyment, than suffer the hungry creature to die from want of that meal they had before them. The dish was promptly tendered to the bewailing subject, and the Woodcutter and his wife consoled each other by thinking that, as their time of departure was now so near at hand, the temporary enjoyment of a meal was not worth one moment's consideration. "To-morrow we die, then of what consequence to us whether we depart with full or empty stomachs!" And now their thoughts were set on the place of eternal rest. They slept, and arose to their morning orisons with hearts resting humbly on their God, in the fullest expectation that this was their last day on earth: the prayer was concluded, and the Woodcutter in the act of rolling up his carpet, on which he had bowed with gratitude, reverence, and love to his Creator, when he perceived a fresh heap of silver on the floor;—he could scarcely believe it was not a dream. "How wonderful art Thou, O God!" cried the poor Woodcutter; "this is Thy bounteous gift that I may indeed enjoy one day before I quit this earth." And when Moosa came to him, he (Moosa) was satisfied with the goodness and power of God; but he retired again to the Mount to inquire of God the cause of the Woodcutter's respite. The reply given to Moosa was, "That man has faithfully applied the wealth given in answer to his petition. He is worthy to live out his numbered years on earth, who, receiving My bounty, thought not of his own enjoyments whilst his fellow men had wants he could supply." And to the end of the Woodcutter's long life, God's bounty lessened not in substance; neither did the pious man relax in his charitable duties of sharing with the indigent all that he had, and with the same disregard to his own enjoyments.'
I have but little to add, as regards the manner of worship amongst my Mussulmaun acquaintance; but here I cannot omit remarking, that the women are devout in their prayers and strict in their observance of ordinances. That they are not more generally educated is much to be regretted; this, however, is their misfortune, not their fault. The Mussulmaun faith does not exclude the females from a participation in the Eternal world,[21]—as has so often been assorted by people who could not have known them,—and the good Mussulmaun proves it by his instruction of the females under his control in the doctrines of Mahumud, and who he believes to be as much dependent on him for guidance on the road to heaven, as for personal protection from want or worldly dangers.
The pure life of Fatima, Mahumud's only daughter, is greatly esteemed as an example of female excellence, whom they strive to imitate as much as possible, as well in religious as in moral or domestic duties. They are zealous to fulfil all the ordinances of their particular faith,—and I have had the best possible opportunity of studying their character,—devotion to God being the foundation on which every principal action of their lives seems to rest.
In my delineation of character, whether male or female, I must not be supposed to mean the whole mass of the Mussulmaun population. There are good and bad of every class or profession of people; it has been my good fortune to be an inmate with the pious of that faith, and from their practice I have been aided in acquiring a knowledge of what constitutes a true disciple of Mahumud.
[1] The writer mixes up the Persian and Arabic names of the hours of prayer. The proper names, according to this list, are: i, Namaz-i-Subh, from dawn to sunrise; ii, Salatu'l-Zuhr, when the sun has begun to decline; iii, Salatu'l 'Asr, midway between Nos. ii and iv; iv, Sala tu'l-Maghrib, a few minutes after sunset; v, Salatu'l 'Isha, when night has closed in.
[2]Namaz-i-Tahajjid, the prayer after midnight.
[3]Wazifah, 'a daily ration of food', a term used for the dailylesson or portion of theKoranread by devout Musalmans. TheKoranis divided into thirty lessons (siparah) for useduring the month Ramazan.
[4] Special readers (muqri) of theKoranare needed, owing tothe want of vowels in the Arabic character (Sale,PreliminaryDiscourse, 47). Readers are often employed to recite theKoranover a corpse on the way to Karbala.
[5] Known as Khadim.
[6]Allahu akbar … Muhammadan rasulu'llah.In English the entire call runs: 'Allah is most great (four times), I testify that there is no God but Allah (twice), I testify that Muhammad is the Apostle of Allah (twice), Come to prayer (twice), Come to salvation (twice), Allah is most great (twice), There is no God but Allah!'
[7] Known asJa'e-namaz,'place of prayer'.
[8] See p. 27.
[9] TheSalatu'l-Juma', the Friday prayer, is obligatory. Friday was appointed a Sabbath to distinguish Musalmans from Jews and Christians.
[10]Darzi.
[11]Dhobi.
[12] See p. 74.
[13] The correct titles are as follows: Adam,Safiyu'llah,'The Chosen One of God'; Noah,Nabiyu'llah, 'The Prophet of God'; Abraham,Khalilu'llah, 'The Friend of God'; Moses,Kalimu'llah, 'He that spoke with God'; Jesus,Ruhu'llah, 'A Spirit from God'; Muhammad,Rasulu 'Illah,'The Prophet of God'.
[14]Salam-'alai-kum.
[15]Injil, [Greek: e'uaggélion], the Gospel, as opposed totaurat, the Pentateuch.
[16] Daud.
[17] The Fatiha, or opening chapter of theKoran, used like the Pator-noster.
[18] Ja'afar as-Sadiq.
[19]Hazrat, 'Reverend', or 'Superior'.
[20]Ja'e-namaz, known also assajjadah, ormusalla.
[21] The assertion that the Koran teaches that women have no souls is incorrect. See the texts collected by Hughes,Dictionary of Islam, pp. 677 ff.
The Fast of Rumzaun.—Motives for its strict observance.—Its commencement and duration.—Sentiments of Meer Hadjee Shaah on the duty of fasting.—Adherence of the females to the observing this fast.—How first broken.—Devout persons extend the term to forty days.—Children permitted to try their zeal.—Calamitous effects of the experiment.—Exemptions from this duty.—Joyful termination of the fast.—Celebration of Eade on the last day.—The Nuzza.—Nautchwomen and Domenie.—Surprise of the Natives at European dancing.—Remarks on their Music.—Anecdotes of Fatima.—The Chuckee.
'The poor man fasts, because he wanteth meat;The sick man fasts, because he cannot eat.The miser fasts, with greedy mind, to spare;The glutton fasts, to eat a greater share.The hypocrite, he fasts to seem more holy;The righteous man, to punish sinful folly.'
The secret motive of the heart, man cannot fathom in his neighbour's deeds. There are some actions so praiseworthy in themselves, that the charitably disposed will pass over the probable actuating motive, when looking only to the fair example. I have, however, reason to think that the Mussulmauns generally, in fulfilling the commanded fast of Rumzaun, have an unexceptionable motive. They are taught by their Lawgiver, that the due performance of this rigid fast is an acceptable service to God the Creator, from man the creature: they believe this, and therefore they fast?
Amongst the well-informed it is persevered in as a duty delightful to be permitted to perform; the ignorant take some merit to themselves in having faithfully observed the command; yet all the fasting population are actuated more or less by the same motive,—-the desire to please God by fulfilling His commands, delivered to them by their acknowledged Prophet.
The severity of a Mussulmaun's fast can alone be understood by those who have made the trial, as I frequently have, of the strict rules of abstinence which they observe; and with the additional privations to be endured at the period of the hottest months and the longest days in the same climate, as will sometimes be the case with all their movable fasts.
The Mussulmaun fast commences when the first streak of light borders the Eastern horizon, and continues until the stars are clearly discerned in the heavens. During this period not the slightest particle of food, not one single drop of water, or any other liquid, passes the lips; the hookha, even, is disallowed during the continuance of the fast, which of itself forms not only a luxury of great value, but an excellent antidote to hunger.
Amongst the really religious Mussulmauns the day is passed in occasional prayer, besides the usual Namaaz, reading the Khoraun, or the Lives of the Prophets. I have witnessed some, in their happy employment of these fatiguing days, who evinced even greater animation in their conversation than at other times; towards the decline of a day, when the thermometer has stood at eighty-nine in the shade of a closed house, they have looked a little anxious for the stars appearing, but,—to their credit be it told,—without the slightest symptom of impatience or fretfulness at the tardy approach of evening.
My revered friend, Meer Hadjee Shaah, always told me that the great secret of a fast, to be beneficial, was to employ time well, which benefited both soul and body; employment suited to the object of the fast being the best possible alleviation to the fatigue of fasting. He adds, if the temper be soured either by the abstinence or the petty ills of life, the good effects of the fast are gone with the ruffled spirit, and that the person thus disturbed had much better break his fast, since it ceases to be of any value in the sight of Him to whom the service is dedicated; the institution of the fast having for its object to render men more humble, more obedient to their God; all dissensions must be forgotten; all vicious pursuits abandoned, to render the service of a fast an acceptable offering to God.
In the zeenahnah, the females fast with zealous rigidness; and those who have not the happiness to possess a knowledge of books, or a husband or father disposed to read to them, will still find the benefit of employment in their gold embroidery of bags and trimmings, or other ornamental needle-work; some will listen to the Khaaunie[1] (tales), related by their attendants; others will overlook, and even assist in the preparations going forward for opening the fast. Ladies of the first quality do not think it a degradation to assist in the cooking of choice dishes. It is one of the highest favours a lady can confer on her friends, when she sends a tray of delicate viands cooked by her own hands. So that with the prayers, usual and occasional, the daily nap of two hours, indulged in throughout the year, occupation is made to fill up the day between dawn and evening; and they bear the fatigue with praiseworthy fortitude. Those who are acquainted with letters, or can afford to maintain hired readers, pass this month of trials in the happiest manner.
The fast is first broken by a cooling draught called tundhie[2]; the same draught is usually resorted to in attacks of fever. The tundhie is composed of the seeds of lettuce, cucumber, and melon, with coriander, all well pounded and diluted with cold water, and then strained through muslin, to which is added rose-water, sugar, syrup of pomegranate, and kurah[3] (a pleasant-flavoured distilled water from the blossom of a species of aloe). This cooling draught is drank by basins' full amongst the Rozedhaars[4] (fasters), and it is generally prepared in the zeenahnah apartments for the whole establishment, male and female. Some of the aged and more delicate people break their fast with the juice of spinach[5] only, others choose a cup of boiling water to sip from. My aged friend, Meer Hadjee Shaah, has acquired a taste for tea, by partaking of it so often with me; and with this he has broken his fast for several years, as he says, with the most comforting sensations to himself. I have seen some people take a small quantity of salt in the first instance, preparatory to a draught of any kind of liquid. Without some such prelude to a meal, after the day's fast, the most serious consequences are to be apprehended.
After indulging freely in the simple liquids, and deriving great benefit and comfort from a hookha, the appetite for food is generally stayed for some time: many persons prefer a rest of two hours before they can conveniently touch the food prepared for them, and even then, seldom eat in the same proportion as they do at other meals. Many suffice themselves with the one meal, and indulge in that very sparingly. The servants and labouring classes, however, find a second meal urgently necessary, which they are careful to take before the dawning day advances. In most families, cold rice-milk is eaten at that early hour. Meer Hadjee Shaah, I have before noticed, found tea to be the best antidote to extreme thirst, and many are the times I have had the honour to present him with this beverage at the third watch of the night, which he could enjoy without fear of the first streaks of light on the horizon arriving before he had benefited by this luxury.
The good things provided for dinner after the fast are (according to the means of the party) of the best, and in all varieties; and from the abundance prepared, a looker-on would pronounce a feast at hand; and so it is, if to feed the hungry be a feast to the liberal-hearted bestower, which with these people I have found to be a part and parcel of their nature. They are instructed from their infancy to know all men as brothers who are in any strait for food; and they are taught by the same code, that for every gift of charity they dispense with a free good will, they shall have the blessing and favour of their Creator abundantly in return. On the present occasion, they cook choice viands to be distributed to the poor, their fellow-labourers in the harvest; and in proportion to the number fed, so are their expectations of blessings from the great Giver of all good, in whose service it is performed. In my postscript you will find several anecdotes of the daughter of Mahumud on the subject of charity.
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 Rozedhaars. The general food of the peasantry and lower orders of the people—bread and dhall[6]—is deemed sufficient, if unable to afford anything better.
When any one dies without having duly observed the fast, pious relatives engage some devout person to perform a month's fast, which they believe will be accepted for the neglectful person. Many devout Mussulmauns extend the fast from thirty to full forty days, by the example of Mahumud and his family; and it is no unusual thing to meet with others who, in addition to this month, fast every Thursday through the year; some very rigid persons even fast the month preceding and the following month, as well as the month of Rumzaun.
Some very young people (children we should call them in happy England) are permitted to try their fasting powers, perhaps for a day or two during the month of Rumzaun. The first fast of the noviciate is an event of no small moment to the mother, and gives rise to a little festival in the zeenahnah; the females of the family use every sort of encouragement to induce the young zealot to persevere in the trial when once commenced, and many are the preparations for the opening last with due éclat in their circle—sending trays of the young person's good things to intimate friends, in remembrance of the interesting event; and generally with a parade of servants and music, when the child (I must have it so) belongs to the nobility, or persons of consequence, who at the same time distribute money and food to the poor.
These first fasts of the young must be severe trials, particularly in the hot season. I have heard, it is no uncommon thing for the young sufferers to sink under the fatigue, rather than break the fast they have had courage to commence. The consolation to the parents in such a case would be, that their child was the willing sacrifice, and had died 'in the road of God', as all deaths occurring under performances of a known duty are termed.
Within my recollection a distressing calamity of this nature occurred at Lucknow, in a very respectable family. I did not know the party personally, but it was the topic in all the houses I visited at that period. I made a memorandum of the circumstance at the time, from which the following is copied:
'Two children, a son and daughter of respectable parents, the eldest thirteen and the youngest eleven years of age, were permitted to prove their faith by the fast, on one of the days of Rumzaun; the parents, anxious to honour their fidelity, expended a considerable sum of money in the preparations for celebrating the event amongst their circle of friends. Every delicacy was provided for opening their fast, and all sorts of dainties prepared to suit the Epicurean palates of the Asiatics, 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 sacred.
'The children bore the trial well throughout the morning, and even until the third watch of the day had passed, their firmness would have reflected credit on people twice their age, making their first fast. After the third watch, the day was oppressively hot, and the children evinced symptoms of weariness and fatigue; they were advised to try and compose themselves to sleep; this lulled them for a short time, but their thirst was more acute when they awoke than before. The mother and her friends endeavoured to divert their attention by amusing stories, praising their perseverance, &c. The poor weak lady was anxious that they should persevere; as the day was now so far gone, she did not like her children to lose the benefit of their fast, nor the credit due to them for their forbearance. The children endeavoured to support with patience the agony that bowed them down—they fainted, and then the mother was almost frantic, blaming herself for having encouraged them to prolong their fast against their strength. Cold water was thrown over them; attempts were made to force water into their mouths; but, alas! their tender throats were so swollen, that not a drop passed beyond their mouths. They died within a few minutes of each other; and the poor wretched parents were left childless through their own weakness and mistaken zeal. The costly viands destined for the testimony of these children's faith, it may be supposed, were served out to the hungry mendicants as the first offerings dedicated to the now happy spirits of immortality.'
This is a sad picture of the distressing event, but I have not clothed it in the exaggerated garb some versions bore at the time the circumstance happened.
There are some few who are exempt from the actual necessity of fasting during Rumzaun; the sick, the aged, women giving nourishment to infants, and those in expectation of adding to the members of the family, and very young children, these are all commanded not to fast.[7] There is a latitude granted to travellers also; but many a weary pilgrim whose heart is bent heavenward will be found taking his rank amongst the Rozedhaars of the time, without deeming he has any merit in refraining from the privileges his code has conferred upon him; such men will fast whilst their strength permits them to pursue their way.
Towards the last week of Rumzaun the haggard countenances and less cheerful manners of the fasting multitude seem to increase, but they seldom relax unless their health is likely to be much endangered by its continuance.
The conclusion of the month Rumzaun is celebrated as an Eade[8] (festival), and, if not more splendid than any other in the Mussulmaun calendar, it is one of the greatest heart-rejoicing days. It is a sort of thanksgiving day amongst the devout people who have been permitted to accomplish the task; and with the vulgar and ignorant, it is hailed with delight as the season of merriment and good living—a sort of reward for their month's severe abstinence.
The namaaz of the morning, and the prayer for Eade, commence with the dawn; after which the early meal of Eade is looked forward to with some anxiety. In every house the same dainties are provided with great exactness (for they adhere to custom as to a law): plain boiled rice, with dhie[9] (sour curd) and sugar, forms the first morning repast of this Eade; dried dates are eaten with it (in remembrance of the Prophet's family, whose greatest luxury was supposed to be the dates of Arabia).[10] A preparation of flour (similar to our vermicelli)[11] eaten with cold milk and sugar, is amongst the good things of this day, and trifling as it may appear, the indulgence is so great to the native population, that they would consider themselves unfortunate Rozedhaars, if they were not gratified, on this occasion, with these simple emblems of long-used custom. The very same articles are in request in Mussulmaun society, by this custom, from the King to the meanest of his subjects.
The ladies' assemblies, on this Eade, are marked by all the amusements and indulgences they can possibly invent or enjoy, in their secluded state. Some receiving, others paying visits in covered conveyances; all doing honour to the day by wearing their best jewellery and splendid dresses. The zeenahnah rings with the festive songs and loud music, the cheerful meeting of friends, the distribution of presents to dependants, and remembrances to the poor; all is life and joy, cheerful bustle and amusement, on this happy day of Eade, when the good lady of the mansion sits in state to receive nuzzas from inferiors, and granting proofs of her favour to others.
Nuzza[12] is an offering of money from inferiors to those who rank in society above the person presenting; there is so much of etiquette observed in Native manners, that a first visit to a superior is never made without presenting a nuzza. When we arrived in India, an old servant of my husband's family, named Muckabeg, was sent to meet us at Patna to escort us to Lucknow; on entering our budgerow[13] he presented fourteen rupees to me, which were laid on a folded handkerchief. I did not then understand what was intended, and looked to the Meer for explanation; he told me to accept Muckabeg's 'Nuzza'. I hesitated, remarking that it seemed a great deal more than a man in his situation could afford to give away. My husband silenced my scruples by observing, 'You will learn in good time that these offerings are made to do you honour, together with the certain anticipation of greater benefits in return; Muckabeg tenders this nuzza to you, perhaps it is all the money he possesses, but he feels assured it will be more than doubly repaid to him in the value of a khillaut[14] (dress of honour) he expects from your hands to-day. He would have behaved himself disrespectfully in appearing before you without a nuzza, and had you declined accepting it, he would have thought that you were either displeased with him, or did not approve of his coming.' This little incident will perhaps explain the general nature of all the nuzzas better than any other description I could offer.
Kings and Nuwaubs keep the festival in due form, seated on the throne or musnud, to receive the congratulations and nuzzas of courtiers and dependants, and presenting khillauts to ministers, officers of state, and favourites. The gentlemen manage to pass the day in receiving and paying visits, all in their several grades having some inferiors to honour them in the presentation of offerings, and on whom they can confer favours and benefits; feasting, music, and dancing-women, filling up the measure of their enjoyments without even thinking of wine, or any substitute stronger than such pure liquids as graced the feasts of the first inhabitants of the world.
The Nautchwomen in the apartments of the gentlemen, and the Domenie[15] in the zeenahnahs are in great request on this day of festivity, in every house where the pleasures and the follies of this world are not banished by hearts devoted solely to the service of God. 'The Nautch' has been, so often described that it would here be superfluous to add to the description, feeling as I do an utter dislike both to the amusement and the performers. The nautchunies are entirely excluded from the female apartments of the better sort of people; no respectable Mussulmaun would allow these impudent women to perform before their wives and daughters.
But I must speak of the Domenie, who are the singers and dancers admitted within the pale of zeenahnah life; these, on the contrary, are women of good character, and their songs are of the most chaste description, chiefly in the Hindoostaunie tongue. They are instructed in Native music and play on the instruments in common use with some taste,—as the saattarah[16] (guitar), with three wire strings; the surringhee[17] (rude-shaped violin); the dhome or dholle[18] (drum), in many varieties, beaten with the fingers, never with sticks. The harmony produced is melancholy and not unpleasing, but at best all who form the several classes of professors in Native societies are indifferent musicians.
Amateur performers are very rare amongst the Mussulmauns; indeed, it is considered indecorous in either sex to practise music, singing, or dancing; and such is the prejudice on their minds against this happy resource amongst genteel people of other climates, that they never can reconcile themselves to the propriety of 'The Sahib Logue',—a term in general use for the English people visiting India,—figuring away in a quadrille or country dance. The nobles and gentlemen are frequently invited to witness a 'station-ball'; they look with surprise at the dancers, and I have often been asked why I did not persuade my countrywomen that they were doing wrong. 'Why do the people fatigue themselves, who can so well afford to hire dancers for their amusement?' Such is the difference between people of opposite views in their modes of pleasing themselves: a Native gentleman would consider himself disgraced or insulted by the simple inquiry, 'Can you dance, sing, or play?'
The female slaves are sometimes taught to sing for their ladies' amusement, and amongst the many Hindoostanie airs there are some that would please even the most scientific ear; although, perhaps, they are as old as the country in which they were invented, since here there are neither composers of modern music, nor competitors for fame to bring the amusement to a science. Prejudice will be a continual barrier to improvement in music with the natives of India; the most homely of their national airs are preferred at the present day to the finest composition of modern Europe.
My promised postscript is a translation from the Persian, extracted from 'The Hyaatool Kaaloob'. The author is detailing the manner of living habitual to Mahumud and his family, and gives the following anecdotes 'hudeeth' [19] (to be relied on), which occurred at the season of Rumzaun; the writer says:—
'It is well known that they (Mahumud's family) were poor in worldly wealth; that they set no other value on temporal riches (which occasionally passed through their hands) but as loans from the great Giver of all good, to be by them distributed amongst the poor, and this was done faithfully; they kept not in their hands the gifts due to the necessitous. The members of Mahumud's family invariably lived on the most simple diet, even when they could have commanded luxuries.
'At one season of Rumzaun,—it was in the lifetime of Mahumud,—Fatima, her husband Ali, and their two sons, Hasan and Hosein, had fasted two days and nights, not having, at that period, the means of procuring the smallest quantity of food to break their fast with. Habitually and from, principle, 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 path; preferring under any circumstances of need, to fix their sole trust in the mercy and goodness of God for relief, rather than by seeking aid from their fellow-creatures lessening their dependence on Him.
'On the evening above mentioned, Mahumud went to the cottage of Fatima, and said, "Daughter, I am come to open my fast with thee."—"In the name of the most merciful God, be it so," was the reply of Fatima; yet secretly she sorrowed, that the poverty of her house must now be exposed to her beloved father.
'Fatima spread the dustha-khawn[20] (a large square of calico) on the floor of the room near her father, placed empty plates before him, then retired to her station for prayers; spreading her mat in the direction of Kaabah, she prostrated herself to the earth before God in the humblest attitude, imploring His merciful aid, in this her moment of trial. Fatima's fervent prayer was scarcely finished, when a savoury smell of food attracted her attention; raising her head from the earth, her anxious eye was greeted with the view of a large bowl or basin filled with sulleed[21] (the Arabian food of that period). Fatima again bowed down her head, and poured out in humble strains that gratitude to God with which her heart overflowed. Then rising from her devotions, she took up the savoury food and hurried with it to her father's presence, and summoned her husband and the children to partake of this joyous meal, without even hinting her thoughts that it was the gift of Heaven.
'Ali had been some time seated at the meal, when he, knowing they had no means of procuring it, looked steadily on Fatima, and inquired where she had secreted this delicious food; at the same time recurring to the two days' fast they had endured. "Rebuke her not, my son," said Mahumud; "Fatima is the favoured of Heaven, as was Myriam[22] (Mary), the mother of Esaee[23] (Jesus), who, living in her uncle Zechareah's[24] (Zachariah's) house, was provided by God with the choicest of fruits. Zechareah was poor, and oft he hungered for a meal; but when he entered Myriam's apartment, a fresh supply of rare fruits was wont to greet his eye. Zechareah asked, Whence had ye these precious gifts? Myriam answered, An angel from God places the fruit before me; eat, my uncle, and be satisfied."'
The writer thus leaves the story of the miraculous food to Fatima's prayer, and goes on as follows:—
'At another season of the fast, this family of charity endured a severe trial, which was miraculously and graciously rewarded. Fatima had a female slave, who shared with her equally the comforts and the toils of life.
'The food allotted to every member of Ali's family was two small barley cakes for each day; none had more or less throughout the family. The labour of domestic affairs was shared by Fatima with her female slave, and each took their day for grinding the barley at the chuckee,[25] with which the cakes were made.
'On the—day of Rumzaun, the corn was ground as usual, the cakes made, and the moment for opening the fast anxiously anticipated, by this abstemious family. The evening arrived, and when the family had fulfilled their prayer-duty, the party assembled round the homely dustha-khawn with thankful hearts, and countenances beaming with perfect content. All had their allotted portions, but none had yet tasted of their cakes, when the voice of distress caught their ears. "Give me, oh, give me, for the love of God! something to relieve my hunger and save my famishing family from perishing." Fatima caught up her barley cakes, and ran out to the supplicant, followed by her husband, the two children, and the slave. The cakes were given to the distressed creature, and as they comprised their whole stock, no further supply awaited their returning steps, nor even a substitute within the bare walls of their cottage; a few grains of salt had been left from cooking the barley cakes, and each took a little of the small quantity, to give a relish to the water they now partook of freely; and then retired to sleep away the remembrance of hunger.
'The next day found them all in health, and with hearts at peace; the day was passed in useful occupation, and when evening drew nigh, the same humble fare was ready for the fasting family, whose appetites were doubly keen by the lengthened abstinence. Again they meet to partake in gratitude the great gift of Divine goodness, wholesome sustenance; when, lo! the sound of sorrowing distress, petitioning in the holy name adored by these pious souls,—"For the Love of God!"—arrested their attention. An appeal so urgently made carried with it a command to their devout hearts, and the meal so long delayed to their own necessities was again surrendered to the beggar's prayers.
'This family of charity had returned to their empty hut, and were seated in pious conversation to beguile their sufferings; not a murmuring word or sigh escaped their sanctified mouths. As the evening advanced thus occupied, a pleasing joy seemed to fill the heart of Fatima, who secretly had sorrowed for her good dear children's privations; presently a bright and powerful light filled the room, an angel stood before them; his appearance gave them no alarm;—they beheld his presence with humility. "Thy good deeds", said the angel (Gabriel), "are acceptable to God, the All Merciful! by whose command I come to satisfy the demands of mortal nature; this fruit (dates) is the gift of Him you serve; eat and be at peace." The meal was ample which the angel brought to this virtuous family, and having placed it before them, he vanished from their sight.'
The Chuckee, before mentioned, is two flat circular stones (resembling grindstones in England), the upper stone has a peg or handle fixed in it, near the edge, with which it is forced round, by the person grinding, who is seated on the floor; the corn is thrown in through a circular hole on the upper stone, and the flour works out at the edges between the two stones. This is the only method of grinding corn for the immense population throughout Oude, and most other parts of Hindoostaun even to the present day. The late King of Oude, Ghauzieood deen Hyder, was at one time much pressed by some English friends of his, to introduce water-mills, for the purpose of grinding corn; he often spoke of the proposed plan to the Meer, and declared his sole motive for declining the improvement was the consideration he had for the poor women, who by this employment made an excellent living in every town and village, and who must, by the introduction of mills, be distressed for the means of support. 'My poor women', he would often say, 'shall never have cause to reproach me, for depriving them of the use and benefit of their chuckee.'
I have before said it is not my intention to offer opinions on the character of the Mussulmaun people, my business being merely to relate such things as I have heard and seen amongst them. The several translations and anecdotes I take the opportunity of placing in these letters, are from authorities the Mussulmauns style, hudeeth (authentic),—that are not, cannot, be doubted, as they have been handed down either by Mahumud or by the Emaums, whose words are equally to be relied on. When any passages in their sacred writings are commented on by different authors, they give their authority for the opinion offered, as Emaum Such-a-one explains it thus. You understand, therefore, 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 Scripture.