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londoit.Iorbury^JHenSc  Co.  September.  2832. 

Am.  imMEE  WOMAI^  BECEEB  BVT  TS  If  Ell  J]Er>'rjE]LS . 


QANOON  E-ISLAM, 


«rti$toins  of  tfit  iinao^ulmang  of  Jndta; 


roMrr.iMNc  a 


FULL  AND  EXACT  ACCOUNT 


THEIR  VARIOUS  RITES  AND  CEREMONIES, 

FROM    THE 

MOMENT  OF  BIRTH  TILL  THE  HOUR  OF  DEATH. 

/  

By    JAFFUR    SHURREEF, 

(A  Native  of  the  Deccan)  : 

COMPOSED     UNDER     THE     DIRECTION    <)!',     AND     TRANSLATED     BY 

G.  A.  HERKLOTS,  M.D. 

SURGEON   ON    THE    MADRAS    RSTABMSHM ENT. 


LONDON: 


PAR  BURY,    ALLEN,    and    CO. 

LEADENHALL  STREET. 


M.DCCC.XXXII. 


LONDON: 

Printed  by  J.  L.  COX  and  SON,  Great  Queen  Street, 

LincoliVs-Inn  Fields. 


TO 

THE  HONOURABLE 

THE  CHAIRMAN,  DEPUTY  CHAIRMAN, 

AND 

COURT  OF  DIRECTORS 

OF   THK 

THIS    WORK, 

rUIiLISIlKD   UxVDER   THEtU  KIND  AND   LIDERAT.  PATRONAGE, 
RELATING  TO 

ANf  IMPORTANT  AND  INTERESTING  CLASS  OF  BRITISH  SUBJECTS 
UNDER  THEIR  GOVERNMENT, 

IS,   WITH    PERMISSION, 

MOST    RESPECTFULLY    DEDICATED 
By 

THEIR  VERY   OBEDIENT  AND  HUMBLE  SERVANT, 

G.  A.  HERKLOTS. 


TRANSLATOR'S  PREFACE, 


The  manners,  customs,  social  habits,  and  reli- 
gious rites  of  nations,  have  ever  been  esteemed  an 
object  of  rational  and  interesting  inquiry  ;  hence, 
w^ith  this  view,  travellers  have  explored  the  re- 
motest regions,  and  antiquaries  pushed  their  re- 
searches into  the  farthest  verge  of  recorded  history. 
The  toils  of  the  journey,  the  uncongeniality  of 
climate,  the  savage  character  of  the  inhabitants, 
have  not  been  able  to  deter  the  progress  of  the 
former ;  the  labour  of  solitary  study,  the  scantiness 
of  materials,  or  the  dark  mists  of  antiquity,  have 
failed  to  damp  the  ardour  of  the  latter.  The  ad- 
venturous foot  of  man  has  penetrated  the  dark 
forests  of  America,  crossed  the  burning  deserts  of 
Africa,  and  ascended  the  lofty  snow-clad  summits 
of  the  Himalaya ;  his  ships  have  swept  the  ocean 
and  visited  the  most  sequestered  shores,  from  the 
dreary  abodes  of  the  torpid  Esquimaux  to  the 
tepid  isles  of  cheerful  Otaheita  and  the  inhospi- 
table coast  of  the  cannibals  of  New  Zealand  :  and 
though  nature,  inanimate  and  irrational,  has  not 


VI 


TRANSLATOR'S  PREFACE. 


escaped  his  notice,  yet  his  own  species  under 
every  variety  of  form  has  chiefly  attracted  his 
attention  and  engrossed  his  reflections  ;  feeling,  in 
the  words  of  the  poet,  that 

"  The  proper  study  of  mankind  is  man." 

If  the  manners  and  customs  of  other  tribes  of 
men  be  worthy  of  our  study,  certainly  not  less  so 
are  those  of  the  Mohummudan  natives  of  India. 
They  are  the  immediate  descendants  of  the  race 
of  conquerors  who  exercised  supreme  dominion 
over  the  greater  part  of  that  vast  country  for  so 
many  centuries,  until  it  fell  into  British  hands. 
As  their  successors  in  Indian  rule,  we  must  natu- 
rally feel  a  curiosity  regarding  the  character  and 
habits  of  our  predecessors  in  power ;  now,  our  sub- 
jects. And  it  is  not  a  topic  of  philosophical  spe- 
culation merely,  but  a  matter  of  real  practical 
utility,  to  understand  thoroughly  a  people  with 
whom  we  have  constant  transactions  and  daily 
intercourse,  in  the  relations  of  public  officers,  sol- 
diers, and  subjects,  in  administering  the  govern- 
ment of  the  country. 

The  utility  of  a  work  directed  to  this  object  is 
so  obvious,  that  it  appears  to  me  a  matter  of  no 
small  surprise  something  of  the  kind  has  not 
hitherto  been  undertaken.  On  the  history,  religion, 
manners,  customs,  &c.  of  the  Hindoos,  ample  in- 
formation may  be  obtained  from  valuable  works 


TRANSLATOR'S  PREFACE.  vii 

already  before  the  public ;  such  as  Mill's  History 
of  British  India  ;  Moor's  Hindoo  Pantheon  ;  Ward's 
History,  Literature,  Mythology,  Manners  and  Cus- 
toms of  the  Hindoos  ;  Coleman's  Mythology ; 
the  Abb^  Dubois  on  the  Manners  and  Customs 
of  the  Hindoos,  and  others.  But,  as  far  as  my 
knowledge  extends,  no  similar  work  exists,  giving 
a  methodical  account  of  the  Mohummudan  branch 
of  the  Indian  population  which  embraces  the 
various  subjects  comprehended  in  this,  or  which 
treats  of  them  individually  with  sufficient  precision 
and  accuracy.  From  the  comparative  simplicity 
and  rationality  of  the  Mohummudan  system  of 
religion,  its  followers  are  less  accessible  to  the 
influence  of  conversion,  and  may  have  therefore 
attracted  less  attention  from  Christian  missionaries, 
(who  are  the  closest  observers  of  a  people  among 
whom  they  pursue  their  pious  labours)  ;  while  few 
other  Europeans  could  have  acquired  the  minute 
and  curious  information  requisite  for  composing 
such  a  work  ;  and  learned  natives  did  not  think  of 
describing,  to  their  own  countrymen,  matters  which 
they  knew  from  daily  observation  and  practice. 

But  whatever  may  have  been  the  cause  of  the 
almost  total  neglect  of  this  interesting  field  of  in- 
quiry, I  shall  here  proceed  to  explain  the  object 
of  the  following  sheets.  It  is  to  give  a  detailed 
account  of  all  the  customs  adopted  and  ob- 
.  served  in  India,  more  particularly  in  the  Duk'hun, 


viii  TRANSLATOR'S  PREFACE. 

(vulgarly  written  Deccan :  i.  e.  the  Peninsula  or 
Southern  part  of  India),  by  the  followers  of  the 
Arabian  Prophet,  in  addition  to  the  duties  incul- 
cated on  them  in  the  Qoran  and  Huddees.*  Among 
the  customs  described,  not  a  few  will  be  disco- 
vered to  have  been  borrowed  from  the  Hindoos ; 
and  although  the  work  professes  to  treat  on  the 
customs  of  the  Moosulmans,  it  will  be  found  inter- 
spersed also  with  observations  on  their  maimers. 

To  guard  against  misconception  on  the  part  of 
those  who  have  a  partial  knowledge  of  India,  it 
may  here  be  remarked,  that  many  of  the  customs 
described  in  this  work  are  peculiar  to  the  Duk'hun; 
and  some  of  them  are  only  observed  at  certain 
places  ;  not  throughout  every  part  of  that  division 
of  India  ;  far  less  in  remote  quarters  of  the  country, 
such  as  Bombay,  Bengal,  and  Upper  Hindoostan  ; 
yet,  a  very  great  general  resemblance  will  be  found 
in  the  manners  and  customs  of  the  Mohummudan 
inhabitants  in  all  parts  of  it. 

The  following  is  the  plan  which  the  author  has 
followed  in  describing  his  countrymen.  He  traces 
an  individual  from  the  period  of  birth  (and  even 
before  it),  through  all  the  forms  and  ceremonies 
which  religion,  superstition,  and  custom,  have  im- 
posed on  the  Indian  Moosulman.  The  account 
begins  with  the  ceremonies  observed  at  the  seventh 

•  The  Huddccs  comprises  the  traditional  sayiiij^^s  attributod  to 
Mohunimud, 


TRANSLATOR'S  PREFACE.  Jx 

month  of  the  mother's  pregnancy  ;  details  the  va- 
rious rites  performed  by  the  parents  during  the 
several  periods  of  the  lives  of  their  children  as  they 
grow  up  to  maturity,  and  the  almost  endless  cere- 
monies of  matrimony.  Then  follow  the  fasts, 
festivals,  &c.  which  occur  in  the  different  months 
of  the  year.  These  are  succeeded  by  an  account 
of  vows,  oblations,  and  many  minor  subjects,  such 
as  the  pretended  science  of  necromancy,  exorcism 
or  casting  out  devils,  detecting  thieves,  determining 
the  most  auspicious  times  for  undertaking  journies 
or  other  enterprizes,  all  of  which  are  matters  of 
almost  daily  occurrence  :  and  the  whole  concludes 
with  an  account  of  their  sepulchral  rites,  and  the 
visiting  of  the  grave  at  stated  periods  during  the 
first  year  after  death.  For  a  fuller  view  of  the 
extent  and  variety  of  subjects  discussed,  and  the 
order  of  arrangement,  I  must  refer  to  the  Table  of 
Contents. 

The  persons  to  whom  I  conceive  the  work  will 
prove  most  acceptable  and  useful  are,  in  the  first 
place,  gentlemen  in  the  service  of  the  Honourable 
East-India  Company  generally  ;  and  in  particular, 
all  military  officers  serving  in  India,  more  espe- 
cially those  on  the  Madras  establishment.  For 
example,  how  often  during  the  year  do  we  find 
the  Moosulmans  of  a  native  regiment  apply  for 
"  leave,"  or  exemption  from  duty,  to  celebrate 
some   feast  or  other,   when  the   commandant  to 


X  TRANSLATOR'S  PREFACE. 

whom  such  request  is  submitted,  being  unac- 
quainted (as  frequently  happens)  with  either  the 
nature  of  the  feast  or  the  necessity  of  attending  it, 
cannot  be  certain  that,  in  granting  the  application, 
he  is  doing  justice  to  the  service,  or  that  in  re- 
fusing it  he  would  not  infringe  upon  the  religious 
feelings  of  his  troops.  If  an  officer  be  more  en- 
dowed than  others  with  a  spirit  of  inquiry,  he 
may  ask  after  the  nature  of  the  feast  for  which  the 
holiday  is  solicited.  The  only  reply  he  obtains  is 
some  strange  name,  which,  though  to  a  native  it 
may  be  very  expressive  and  quite  explicit,  is  to  him, 
as  a  foreigner,  altogether  unintelligible.  Should  he 
inquire  farther,  his  want  of  sufficient  knowledge  of 
the  language  prevents  him  from  understanding  the 
explanations  offered  ;  and  these  are  often  rendered 
still  more  dark  by  the  ignorance  of  the  informers 
themselves,  of  whom  few  even  know  the  origin  and 
nature  of  the  feast  they  are  about  to  celebrate. 
This  want  of  knowledge  the  present  work  is  in- 
tended to  supply  ;  and  how  far  the  author  has  suc- 
ceeded, I  leave  to  the  judgment  of  the  reader. 

Having  myself  felt  the  want  of  such  a  work, 
ever  since  my  arrival  in  India  I  set  about  collect- 
ing all  the  intelligence  procurable  relative  to  the 
various  subjects  comprised  in  these  pages.  To  ac- 
complish this  object,  it  must  be  admitted,  was  no 
easy  task,  in  a  country  where  the  natives,  as  is  well 
known,  are  very  reluctant  to  impart  information 


TRANSLATOR'S  PREFACE.  xi 

respecting  their  religious  rites,  ceremonies,  &c. 
This  arises,  perhaps,  from  an  unwillingness  to 
expose  themselves  to  the  ridicule  of  persons  of 
totally  different  national  customs  and  religious 
faith  ;  or  from  a  wish  simply  to  keep  Europeans 
in  the  dark,  under  a  vague  apprehension  that 
frankness  would  ultimately  prove  to  their  own  de- 
triment. I  had  succeeded,  notwithstanding,  in  ac- 
cumulating a  pretty  extensive  stock  of  the  requisite 
materials,  when  I  accidentally  became  acquainted 
with  the  liberal-minded  author  of  these  sheets. 
At  my  particular  request  he  composed,  in  the 
Duk'hunee  language,  the  treatise  now  presented  to 
the  public ;  while  I  acted  merely  as  a  reviser, 
and  occasionally  suggested  subjects  which  had 
escaped  his  memory. 

Though  the  enlightened  English  reader  will 
smile  at  some  of  the  notions  gravely  propounded 
by  an  Oriental  writer,  yet  I  must  do  my  author 
the  justice  to  say,  that  in  all  my  intercourse  with 
natives  of  India,  I  have  seldom  met  with  a  man 
who  had  so  much  of  the  European  mode  of  think- 
ing and  acting,  or  who  was  so  indefatigable  in 
the  pursuit  of  knowledge.  He  was  penetrating 
and  quick  of  comprehension  ;  and,  according  to 
my  professional  judgment,  a  skilful  and  scientific 
physician . 

I  have  made  the  translation  as  literal  as  the  dif- 
ferent idioms  of  the  two  languages  would  admit  of. 


xii  TRANSLATOR'S  PREFACE. 

bearing  in  mind,  that  though  a  free  translation  has 
often  more  ease  and  elegance,  a  close  version  is 
more  characteristic  of  the  original.  And  I  consi- 
dered this  the  more  important,  as  I  have  some  in- 
tention of  publishing,  hereafter,  the  Oriental  version 
of  the  work  ;  and  conceive  that  the  close  correspon- 
dence between  the  two  will  be  of  great  advantage 
to  the  young  Oriental  student. 

As  my  object  has  been  to  give  a  complete  and 
precise  idea  of  the  things  described,  I  have,  by  a 
full  and  minute  description,  avoided  the  obscurity 
which  often  arises  from  vagueness  of  language  and 
brevity  of  expression.  During  the  progress  of  the 
work  and  researches  connected  with  it,  a  large 
quantity  of  useful  miscellaneous  information  has 
come  into  my  hands.  Part  of  this  I  have  com- 
prised in  an  Appendix,  under  the  heads  of  Rela- 
tionship, Weights  and  Measures,  Dresses  of  Men 
and  Women,  Female  Ornaments,  Mohummudan 
Cookery,  Musical  Instruments,  Fireworks,  Games 
and  Children's  Plays. 

I  have  followed  the  example  of  several  eminent 
writers  on  India  (such  as  Mr.  Mill  in  his  History, 
and  Colonel  Tod  in  his  Annals  of  Rajast'han), 
in  not  attempting  to  preserve  any  theoretic  system 
of  writing  Indian  terms  in  Roman  characters.  In 
the  spelling  of  the  words,  I  have  been  guided  by 
the  ear ;  and  the  following  letters  representing  the 
sounds  contained  in  the  words,  are  given  as  exam- 


TRANSLATOR'S  PREFACE 


XlU 


pies,  respectively — a,  as  in  **art ;" — ai  (when  me- 
dial) and  ay  (when  final)  as  in  "  sail"  and  '*  day  ;" 
— aee,  as  the  word  "eye;" — e,  as  in  "emery;" — 
ee,  as  in  "bee;"— g-,  as  in  *'good ;"— ^//z,  as  in 
''g'haut;"-^',  as  in  "jest;" — o,  as  in  "bold;"— o<?, 
as  in  "moon;" — ?/,  as  in  "bust;" — y,  as  in  "fly;" 

— kh  (for  ^  )  as  ch  in  the  Scotch  word  "  Loch;" 

Roman  g  (for  ^),  like  the  Northumbrian  provin- 
cial sound  of  R, — the  French  r.  grassie  ; — Q(for 
j)  as  in  *' quoit."  The  krohic  futha  (or  zubur) 
is  generally  represented  by  u,  sometimes  by  «, 
when  initial  or  final  with  a  silent  h  {n).  The 
kiisr  (or  zayr)  by  e  or  i  when  followed  by  two 
consonants ;  and  sometimes  by  «?/,  which  must 
not  always  be  considered  as  long.  The  zumma  (or 
paysfi)  by  o  ox  oo. 

For  the  sake  of  the  European  reader,  and  those 
unacquainted  with  the  current  native  language  of 
India,  I  have  subjoined  a  copious  Glossary  of  all 
the  Oriental  words  occurring,  and  which  have  not 
been  already  explained  in  the  body  of  the  work, 
or  in  the  Index,  in  which  it  was  found  more  con- 
venient to  insert  the  Oriental  terms  expressive  of 
such  subjects  as  are  particularly  treated  of  in  the 
work.  All  the  Oriental  words  are  put  in  italics  ; 
and  this  will  serve  an  an  intimation  to  the  reader, 
that  every  word  so  distinguished  will  be  found  ex- 
plained in  the  Glossary  or  Index. 


xiv  TRANSLATOR'S  PREFACE. 


Since  this  work  was  prepared  for  the  press,  I  have 
had  an  opportunity  of  consulting  two  recent  publications 
which  throw  considerable  light  on  the  subject ;  vi:s.  the 
correct  and  interesting  "  Observations  on  the  Mussulmauns 
"  of  India,"  by  Mrs.  Meer  Hassan  Ali,  1832 ;  and  the 
learned  and  curious  "  Memoires  sur  les  Particularites  de  la 
"  Religion  Mussulmane  dans  Tlnde,"  (Paris  1831,)  by  that 
ingenious  and  profound  Orientalist  the  professor  of  Hin- 
doostanee  to  the  French  Government,  Monsieur  Garcin  de 
Tassy. 

I  have  carefully  compared  their  labours  with  the  following 
sheets,  and  whenever  I  found  anything  of  interest  or  impor- 
tance in  them,  which  had  been  omitted,  or  otherwise  stated 
by  my  author,  I  have  supplied  the  omission,  or  mariced  the 
difference  in  notes  and  a  few  Addenda,  so  as  to  render  this 
work,  as  far  as  possible,  complete. 

I  may  now  therefore,  I  think,  venture  to  say,  that  it  em- 
braces an  account  of  all  the  peculiarities  of  the  Moosulmans, 
worthy  of  note  in  every  part  of  India. 

I  would  remark,  that  any  one  at  all  conversant  with  the 
Mohummudans  or  their  faith,  will  instantly  perceive  that 
the  first  work  alluded  to  above  embraces  the  opinions  of  a 
Sheeah,  and  that  of  my  author  the  doctrines  of  a  Soonnee 
(or  orthodox  Moosulman).  The  two  works  thus  develope 
the  conflicting  opinions  of  the  two  great  sects,  who  enter- 
tain the  most  inveterate  hatred  towards  each  other ;  and 
combined,  afford  as  complete  an  insight  into  the  national 
character  of  that  race  as  can  be  reasonably  desired  or  ex- 


TRANSLATOR'S  PREFACE.  xv 

pected.  Barring  the  difference  of  their  religious  notions, 
the  general  descriptions  given  of  their  manners,  customs,  &c. 
accord  so  entirely,  that  so  far  from  one  at  all  detracting 
from  the  merits  of  the  other,  the  statements  of  the  English 
Lady  and  the  Indian  Moosulman  will  be  found  to  afford 
each  other  mutual  support  and  illustration. 

G.  A.  H. 

London, 
1.9^  September  1832. 


CONTENTS. 


CHAPTER  1. 

Page 

Concerning,  1st.  The  rite  Suiwasa,  or  "the  seventh  montli/" 
(?".  e.  of  pregnancy). — 2d.  The  situation  of  the  Juch-c7iee,or]y'\ug- 
in-\vonian,  during  the  puerperal  state,  viz.  for  forty  days  after 
her  confinement. — 3.  The  ceremonies  observed  on  the  birth  of 
children. — 4th.  The  mode  of  naming  children;  the  subject  lead- 
ing to  the  consideration  of,  1.  The  division  of  Mohumniudans 
into  the  four  great  classes  of  St/ed,  Sheikh,  Mogol,  and  Putfhnn  ; 
2.  The  two  principal  sects  of  Soonnee  and  Sheeah  ;  and  the  sub- 
sects  Nu-wa-ay-tay  and  G^?'  Muhdee  ;  3.  The  casting  of  the  nati- 
vity; 4,  The  influences  of  the  planets         ..  ..  ..  ..        1 

CHAPTER  II. 

Concerning  the  ceremonies  of  Puttee,  and  Ch'hiitthee  . .  . .     23 

CHAPTER  III. 

Concerning,  1st.  Chilla,  or  the  fortieth  day  {i.  e.  after  child- 
birth).— 2d.  Uqeeqa,  or  sacrifice.' — 3d  Moondtm,  or  shaving.' — 
4th.  Placing  the  infant  in  a  Guhwara,  (or  swinging  cradle)       . .     27 

CHAPTER  IV. 

Concerning,  1st.  Luddoo-handhna,  (or  the  child's  folding  hands). 
2d.  ChiMana,  or  the  causing  the  infant  to  lick;  {i.e.  weaning). 
3d.  Dant-neekulna,  or  teething. — 4th.  Mootfhee-handhna,  or  crawl- 
ing on  all  fours.^ — 5th.   Kan-cWhaydann,  or  boring  the  ears       . .     33 

CHAPTER  V. 

Concerning  Dawut,  or  invitation  ;  comprising,  1st.  The  send- 
ing of  Eelachee  (or  cardamoms),  with  verbal  invitations. — 2d. 
The  bringing  or  taking  of  Nay-oo-ta,  alias  Mimja  (or  presents 
carried  in  state),  by  the  guests         . .  . .  . .  . .  . .      35 

b 


xviii  CONTENTS. 


CHAPTER  VI. 


Page 


Concerning-  the  custom  of  forming  the  Sal-giruh,  or  Biirrus 
Gnuih  (lit.  annual  knot) ;  i.  e.  the  observance  of  the  Birth-day 
Anniversary     . .  . .  . .  .  •  .  •  . .  . .  . .     38 

CHAPTER    VII. 

Concerning  the  custom  of  teaching  the  child  BianiiUa  (or  pro- 
noHncing-  the  name  of  God),  and  the  mode  of  doing  it      . .  . .      39 

CHAPTER  VIII. 

Concerning  Khidna,  alias  Soontan  (or  circumcision)  ..  ..43 

CHAPTER  IX. 

Concerning  the  Huddeea  (or  conclusion  of  the  child's  reading) 
of  the  Qormi,  and  the  making  of  presents  to  the  tutor;  including 
the  subject  of  Eedee  (or  feast-gifts)  . ,  , .  , .  . .     47 

CHAPTER  X. 

Concerning  the  period  of  Virginity,  and  the  Ceremonies  ob- 
served on  the  occasion  ..  ..  ..  ..  ..  ..51 

CHAPTER  XI. 

Concerning  the  age  of  Puberty  or  Maturity  in  Males;  and  tlie 
observance  of  the  religious  duties  required  of  them  after  reaching 
manhood  .  •  . .  . .  . .  . .  . .  . .  . .     53 

CHAPTER  XII. 

Concerning^  the  real  foundation  of  jVIohummudanism ;  com- 
prising five  divine  commands,  viz.;  1st.  Kiihna  puma,  or  Con- 
fession of  Faith;  2d.  Numaz  kiirna,  or  Prayer;  3d.  Rozn 
ruk^hna,  or  Fasting  during  the  month  Riimzan ;  4th.  Zuknt 
dayna,  or  alms-giving ;  5th.  Mukkay  ka  hiij  ko  jana,  or  Pilgri- 
mage to  Mecca  •  -  . .  . .  . .  . .  . .  . .     o4 

CHAPTER  XIII. 

Concerning  Numaz,  or  Prayer;  embracing,  1st.  TVuzoo  and 
ryammocjm  (or  Ablutions  before  Prayer);  2d.  Azan,  or  Sum- 
mons to  Prayer ;  3d.   Forms  of  Prayer       - .  . .  , .  . .      72 


CONTENTS.  xix 

Page 

CHAPTER  XIV. 

Concerning  Marriage,  which  comprises  eleven  sections,  viz. 
1st.  Concerning  the  looking  out  for  a  suitable  partner ;  the  ascer- 
taining by  the  science  of  astrology  whether  the  match  will  prove 
a  propitious  one ;  and  the  offering  of  proposals,  and  arranging 
matters  for  the  ceremonies  ; — 2d.  Concerning  Betrothment ;  in- 
cluding, 1.  Kliwray  pan  bar\tna,  or  the  distributing  of  betel- 
leaves  standing ;  2.  Shookrnnn  (prop.  Shrikiir-ana),  or  the  bring- 
ing of  sugar;  3.  il/rtn^«e^,  or  the  asking  (in  marriage) ;  4.  Poo- 
reenn,  (or  a  kind  of  patties) ;  .5.  Whrnjleez  klioovidlnnn  (or  treading 
the  threshold) ;  (5.  Numnk  chu-shee  (or  tasting  the  salt). — 3d. 
The  application  of  Huldee  (or  turmeric),  to  the  Bridegroom  and 
Bride,  alias  Munja  hythana  (or  sitting  in  state),  and  Puttee, 
Juhaz,  and  Mudai-  ka  chlianda,  alias  Bhimdara. — 4th.  Concern- 
ing the  carrying  of  Huldee  and  MaynJidee,  from  the  Bridegroom's 
to  the  Bride's  ;  m-iA  vice  verad. — 5th.  Paoon-minut,  alias  Paoon- 
mayz,  or  the  measuring  for  the  Bride  and  Bridegroom's  wedding 
dresses. — 6th.  Concerning  the  ceremonies  observed  on  the  Shub- 
gusht  day  ;  viz.  1 .  The  custom  of  depositing  the  Kulus  kay  mat 
(or  water-pots)  under  the  shed ;  2.  The  method  of  painting  the 
Tail-gliurray,  (or  oil-pots);  3.  The  fashion  of  making  the 
Mtmdivay  kay  Beebeean,  (or  Ladies  of  the  Shed);  4.  The  forms 
attending  the  conveyance  of  the  Bridegroom's  BuiTce  (or  m  cd- 
ding  gifts)  to  the  Bride  ;  including  a  description  of  a  Moosulnian 
^r^^^Yj/^/,  or  dinner-party ;  5.  The  mode  of  carrying  the  Bride's 
Jayhcz,  (or  bi'idal  paraphernalia)  to  the  Bridegroom's  house; 
G.  The  ceremony  of  Jhol  p'horana,  (or  breaking  open  the  pots) ; 

7.  The  manner  of  beating  the  Pzit  kay  chaioul,  (lit.  virgin-rice); 

8.  The  observance  of  the  rite  Tail  churhana,  (or  raising  the  oil- 
pots);  9.  The  performance  of  Shub-gusht,  (or  nocturnal  peram- 
bulation).— 7th    I.  NeekaJi,  (or  i\\e  solemnization  of  matrimony) ; 

2.  Joolwa,  or  the  first  interview  of  the  new  married  couple. — 
8th.  Kunggun  kliolna,  or  untying  the  kunggun  (or  wedding 
bracelets),  from  the  wrists  of  the  bride  and  bridegroom. — 9th. 
1.  Hdt  burtana  (or  the  resumption  of  the  use  of  the  hands);  2. 
Joomagee,  or  the  giving  of  entertainments  on  five  successive 
Fridays  (the  Mohuinmudan  Sabbath),  during  the  honey-moon ; 

3.  Kulus  kay  mat  uot'lnuid,  or  removing  the  before-mentioned 
waterpots. — 10th.  1.  The  number  of  wives  authorized;  2.  Rela- 
tives whom  it  is  unlawful  to  marry  ;  3.  The  subject  of  divorce. ^ — 
11th.  The  postponing  and  expediting  the  performance  of  the  ma- 
trimonial rites     ....  . .  . .  . .  .  .  . .  . .      83 


b'2 


XX  CONTENTS. 

Page 

CHAPTER  XV. 

Concerning  the  Mohurrum,  (or  the  first  month) ;  it  comprises 
three  subjects,  viz. — 1st.  The  Mohurrum  kee  Fed,  or  Feast.' — 
2d.  The  cause  of  the  Martyrdom  of  their  Highnesses  Eemdm 
Hzissun  and  Hosein,  (may  God  reward  them!). — 3d.  The  cere- 
monies observed  during  the  Ashoora,  or  first  ten  days  of  the 
month  Mohurrum  ;  including  a  description  of  the  Ashoor-khanas, 
and  Emambaras ;  Allmvahs  ;  Ullums  and  Neezas  ;  Taboots  or 
Tazeeas  ;  Shah-nusheens  or  Dad  mahals  ;  Booraqs  ;  Mohurrum- 
Fuqeers ;  Lunggur  neekalna ;  Mohurrum  Nuzur-o-JVgaz,  (vide 
p.  269) ;  Shub-gusht  or  Shuhur-gusht ;  Shuhadut  ka  roz ;  Run 
ka  dola,  or  Run  ka  taboot     . .  . .         . .  . .  . .  , .   148 

CHAPTER  XVI. 

Concerning  the  Tayra  Tayzee,  (or  the  first  thirteen  evil  days); 
and  the  Akhree  Char  Shoomba  {kee  Eed,  or  Feast)  held  on  the 
last  Wednesday  of  the  second  month  Sufur  . .  . .  . .  229 

CHAPTER  XVII. 

Concerning  Bara  JFufat,  or  the  Death  of  the  Prophet  on  the 
\2i\v  day  oi  the  ilnrd  nion{\i  Rubbee-ool-awul      ..  ..  ..     233 

CHAPTER  XVIII. 

Concerning  his  excellency  Peer-e- Dustugeer  SahWs  Geear- 
?veen  on  the  11th  day  of  the  fourth  month  Rubbee-oos-Sanee, 
and  the  putting  on  of  the  Bayree  (Fetters),  Towq  (Collar),  or 
Buddhee  (Belt) 237 

CHAPTER  XIX. 

Concerning  Zinda  Shah  Mudar''s  Churagan  (or  lamps),  and 
Buddhee,  Dhummul  koodana  and  Gaee  lootana,  observed  on  the 
17th  day  of  the  fifth  month  Jummadee-ool-Awul  ..         .  •     241 

CHAPTER  XX. 

Concerning  Qadir  WuUee  SahiVs  Oors,  observed  on  the 
11th  day  of  the  sixth  month  Jummadee-ool-Akhir         . .         . .     243 

CHAPTER  XXI. 

Concemmgylst,  Rujub  Sala7-''s  Kundoree ;  2d.  Syed  Jullal-ood- 
Deeii's  (of  Bokhara)  Koondon ;  3d.  His  holiness  Mohummud 
Moostuffa's  (the  peace  and  blessing  of  God  be  on  him !)  Mayraj 
(or  Ascension),  observed  in  the  seventh  month  Rujub    . .  . .     249 


CONTENTS. 


CHAPTER  XXII. 


XXI 

Page 


Concerning  the  Shaban  feast;  viz.  SJmb-e-Burat,  held  on  the 
14th,  and  its  Arfa,  on  the  13th  day  of  the  eighth  month 
Shaban  251 


CHAPTER  XXIII. 

Concerning  1st.  The  Rumzati  ka  Roza  (i.  e.  the  Bzimzajt  Fast, 
or  Lent) ;  2d.  The  Turaiveeh  kee  Numaz  (or  the  Turaweeh 
Prayers);  3d.  Aytaykaf  hythna,  (or  constantly  praying  in  the 
mosque) ;  4th.  Lylut-ool-qudur' s  Shub-bay-daree,  (or  the  nocturnal 
vigils  on  the  night  of  Power,)  observed  in  the  ninth  month 
Rurtizan        . .         . .  . .         . .         . .         . .         . .         , .     255 


CHAPTER  XXIV. 

Concerning  Eed-ool-FitVy  or  Rumzan  kee  Eed  (or  breaking  the 
Fast),  held  on  the  1st  day  of  the  tenth  month  Shuival      ..        ..     261 

CHAPTER  XXV. 

Concerning  Bunday  Nuivaz's  Chwagan  (or  lamps,  i.  e.  illumi- 
nations), observed  on  the  15th  day  of  the  eleventh  month 
Zeeqaeda       . .  . .  . .  . .  . .  . .  . .  •  •     265 

CHAPTER  XXVI. 

Concerning  the  Buqr-eed  {qoorbanee,  or  sacrifice),  alias  Eed- 
ool-Zoha;  its  Arfa  and  Eed  (or  feast),  held  on  the  9th  day  of 
the  twelfth  month  Buqr-eed  or  Zeehuj      . .         . .         . .         . .     266 

CHAPTER  XXVII. 

Concerning  iVMj2;?«'-o-iV^ff2r,  or  vows  and  oblations     ..  ..     269 

CHAPTER  XXVIII. 

Concerning  Tureequt,  or  the  Path  {i,  e.  to  Heaven).  It  com- 
prises three  sections ;  viz.  1st.  The  becoming  a  Mooreed  (disciple) ; 
2d.  The  manner  of  making  a  Fuqeer  (Durwaysh,  or  devotee),  and 
the  investiture  with  the  Kheelafat  (deputyship) ;  3d.  The  austeri- 
ties requisite  to  be  practised  in  order  to  become  a  IVullee  (saint, 
dr  a  performer  of  miracles)  . .  . .  . .  . .  . .     281 


xxii  CONTENTS. 

Page 

CHAPTER  XXIX. 

Concerning:  the  science  of  Daivut  (or  exorcism),'  comprehend- 
ing four  sections  :  1st.  The  rules  necessary  to  be  observed,  and 
the  articles  required  by  the  exorcist;  2d.  The  giving  of  Nissab, 
Zukat,  &c.  of  tlie  Isms,  and  the  manner  of  reading  the  Daivut; 
3d.  The  commanding  the  presence  of  genii  and  demons;  4th. 
The  casting  out  of  devils . .  . .  . .  . .  . .  . .     303 

CHAPTER  XXX. 

Concerning  the  method  of  establishing  friendship  between 
two  persons,  and  of  captivating  the  hearts  of  members  of  assem- 
blies   341 

CHAPTER  XXXT. 

Concerning  the  causing  of  enmity  between  two  individuals, 
and  the  effecting  the  death  of  one's  enemy  . .  . .  . .     345 

CHAPTER  XXXII. 

Concerning  the  science  of  Tukseer  (or  numbers),  comprising 
the  art  of  constructing  Taiveez  (amulets),  and  Puleeta  (charms); 
the  uses  to  which  they  are  applied ;  and  in  the  name  of  the  sick 
to  consult  horoscopes  and  predict  future  events   . .  . .         . .     347 

CHAPTER  XXXIII. 

Concerning  the  ascertaining  of  unknown  things  by  the  view- 
ing of  Unjun  (or  lamp-black,  alias  the  Magic  Mirror),  or  by  the 
viewing  of  Hazirat,  (or  the  flame  of  a  charm-wick) ;  the  giving 
of  the  Purree  kay  Tuhiq,  (or  Fairy-Tray);  and  the  performing 
of  iVaAo2<;?2,  (or  the  Fairy- Bath).  375 

CHAPTER  XXXIV. 

Concerning  the  art  of  detecting  thieves  . .  , .         , .     390 

CHAPTER  XXXV. 

Concerning  travelling     . .  . .         . .  . .         . .  . .     395 

CHAPTER  XXXVI. 

Concerning  the  hour  and  day  of  the  month  most  propitious  for 
undertaking  any  particular  business         . .         . .  . .         . .     402 


CONTENTS.  xxiii 

Page 

CHAPTER  XXXVII. 

Concerning  the  measuring  for,  and  wearing  of  new  clothes; 
the  preserving  of  tlie  beard,  mustachios,  hair  of  the  head,  &c. ; 
the  custom  of  bathing  and  shaving,  and  of  eating  and  drink- 
ing, &c.  403 

CHAPTER  XXXVIII. 

Concerning  the  administering  consolation  to  the  dying,  and 
the  shrouding  and  burial  of  the  dead  ..  ..  ..  ••     407 

CHAPTER  XXXIX. 

Concerning  the  Teeja,  alias  Zeearut,  or  Pliool-churhana  of 
the  dead,  or  the  visiting  the  grave  on  the  third  day  after  burial       421 

CHAPTER  XL. 

Concerning  the  Fateeha  (or  offerings  to  the  dead)  on  the  tenth, 
twentieth,  thirtieth,  and  fortieth  day  after  the  demise ;  and  the 
quarterly,  half-yearly,  nine-monthly,  and  anrwxyX- Fateeha         ••     4-,!. 

ADDENDA,  including  a  Summary  of  the  Moosulman  Saints 
of  India         428 

APPENDIX,  comprising  an  account,  1st.  of  relationships ; 
2d.  of  weights  and  measures ;  3d.  of  dresses ;  4th.  of  female 
ornaments  ;  5th.  of  Moosulman  cookery;  6th.  of  games;  7th.  of 
children's  plays,  and  8th.  of  fireworks      . .  . .  .  •  •  •  ' 

GLOSSARY  of  Oriental  Terms         1^ 

INDEX ciii 


THE  AUTHOR'S  PREFACE. 


Lord,  Prosper  r  In  the  name  of  God,  the  Mer-  "|  and  finish  this 
Work  with  L      eiful  and  Compassionate  !      J    thy  blessing! 


Glory  be  to  that  God  who  has,  out  of  a  drop  of  fluid, 
created  such  a  variety  of  creatures,  rational  and  irrational ! 
Adored  be  that  Creator,  who  has  established  such  a  variety 
of  forms,  statures,  and  vocal  sounds  among  them,  though 
their  origin  is  the  same  pure,  liquid,  and  genuine  spirit ! 


In  Praise  of  the  Prophet  {i.  e.  Mohummud). 

A  thousand  thousand  salutations  and  benedictions  are 
due  to  his  sublime  holiness  Mohummud  Moostufa*  (the 
blessing  and  peace  of  God  be  with  him!)  through  whose 
grace  the  sacred  Qoran  descended  from  the  Most  Higli ! 
How  inadequate  is  man  justly  to  praise  and  eulogize  him  ! 
Salutation  and  blessing,  also,  to  his  companions  and 
posterity  ! 

My  object  in  composing  the  present  work  is  this :  I, 
Jaffur  Shurreef,  alias  Lala  Meeaw,  son  of  Allee  Shurreef 
(who  has  received  mercy-j-),  of  the  Qoreish  tribe,  born  at 


•  Moostufa,  i.  e.  "  the  chosen." 

t  "  The  late,"  or  as  we  should  say,  "  who  is  now  in  heaven.' 


XXV  AUTHOR'S  PREFACE. 

Nagore  (may  God  illuminate  his  tomb,  pardon  his  iniqui- 
ties, and  sanctify  his  soul !)  a  native  of  Ooppoo  Elloor 
(Ellore),  have  for  a  considerable  time  been  in  attendance 
upon  English  gentlemen  of  high  rank  and  noble  mind  (may 
their  good  fortune  ever  continue  !),  and  vmder  the  shadow 
of  their  wings  have  nourished  both  my  soul  and  body  ;  or, 
in  other  words,  my  office  has  been  that  of  a  teacher  of 
language. 

Gentlemen  of  penetration  used  often  to  observe  to  me 
with  the  deepest  interest,  that  if  a  concise  work  were 
written  in  a  familiar  style,  and  in  the  genuine  Dukhunee 
language,  containing  a  full  account  of  all  the  necessary 
rites,  customs,  and  usages  observed  by  Moosulmans,  Euro- 
peans would  not  only  read  it  with  pleasure,  but  would 
derive  much  useful  information  from  its  perusal.  How- 
ever, hitherto,  owing  to  want  of  leisure,  this  humble  indi- 
vidual'^ has  not  been  able  to  undertake  any  thing  of  the 
kind.  But,  in  the  present  instance,  at  the  earnest  request 
of  (a  possessor  of  favour  and  kindness,  a  man  of  great 
learning  and  magnanimity,  a  mine  of  humanity,  a  fountain 
of  generosity,  a  jvist  appreciator  of  the  worth  of  both  high 
and  low,  well  versed  in  the  mysteries  of  philosophy,  a 
Plato  of  the  age,  in  medicine  a  second  Galen,  nay,  the 
Hippocrates  of  the  day),  Dr.  Herklots  (a  man  of  virtue, 
an  ocean  of  liberality,  may  his  good  fortune  ever  continue 
and  his  age  increase  !)-f-  I  have  endeavoured,  to  the  extent 


•  Literally  "  this  know-nothing- ;"'  one  of  the  many  expressions  of 
humility  which  Oriental  writers  are  accustomed  to  use  in  speaking-  of 
themselves;  such  as  "  this  sinner ;"  "  this  beggar;"  "  this  slave." 

+  At  the  very  earnest  solicitation  of  the  author,  the  translator  has 
been  prevailed  upon  (very  much  against  his  own  inclination)  to  allow 
the  above  hyperbolical  culogiums  to  remain,  thoug;h  conscious  of  his 
being  little  entitled  to  them.     He  has  been  induced  to  accede  to  the 

author's 


AUTHOR'S  PREFACE. 


xxvii 


of  my  poor  abilities,  to  arrange  this  work  under  different 
heads,  and  entitled  it  "  Qanoon-e-Islam,*  i.  e.  The  Cus- 
toms of  the  Moosulmans.'^'' 

Although  various  Hindoostanee  authors  have  occasion- 
ally adverted  to  similar  subjects,  yet  no  work  extant  con- 
tains so  full  an  account  of  them  as  has  been  given  here. 

I  have  also  included  in  it,  local  customs  which  have  been 
superadded  to  the  laws  prescribed  by  the  sacred  Qoran  and 
Htiddees,  observed  by  Moosulmans,  in  order  that  the  libe- 
ral-minded Englishman  should  not  continue  ignorant  of,  or 
remain  in  the  dark  as  to  any  rite  or  ceremony  observed  by 
Moosulmans. 

Although  the  author  (who  deems  himself  no  wiser  than 
a  teacher  of  the  ABC)  be  somewhat  acquainted  with  the 
science  of  divinity  («.  e.  the  knowledge  of  the  interpretation 
of  the  Qoran  and  the  Htiddees,  precepts  of  Mohummud), 
as  well  as  with  law  and  medicine,  he  has  confined  himself 
merely  to  a  narration  of  the  establislied  and  indispensable 
customs  commonly  observed  by  Moosulmans  in  the  Duk- 
hun,  and  to  an  idiom  of  language  calculated  to  be  under- 
stood by  even  the  most  illiterate. 

Of  him  who  can  judge  of  the  state  of  the  pulse  of  the 
pen  (i.  e.  estimate  the  beauty  of  composition),  and  is  hke- 
wise  erudite,  I  have  this  request  to  make,  that  should  he 
observe  any  errors  in  it,  he  would  kindly  consign  them  to 
oblivion,  by  erasing  them  with  his  quill. 


author's  wish,  more  particularly  to  shew  the  remarkable  proneness  of 
this  class  of  people  to  flattcrj'.  In  their  epistolary  correspondence,  as 
well  as  in  their  intercourse  with  each  other,  they  are  equally  lavish  of 
praise.  A  somewhat  similar  specimen  will  likewise  be  found  at  the 
conclusion  of  the  work. 

•  More  strictly  "  rules  (canons)  of  the  Mohummudan  religion." 


xxviii  AUTHOR'S  PREFACE. 

This  work  was  completed  Anno   Hijrae*  1248,   corres- 
ponding with  Anno  Domini  1832. 


•  i.e.  Sun-e-Hijreey  or  the  year  of  the  flight.  It  is  generally,  simply 
called  the  Hijra,  or  flight ;  i.  e.  the  flight  of  Mohummud  from  Mecca 
to  Medina,  which  happened  on  the  16th  of  July,  a.d.  622,  whence  the 
Mohummudan  aera  commences. 


QANOON  E-ISLAM. 


CHAPTER    I. 

Concerninsf,  1st.  The  rite  Suin-asa,  or  "  the  seventh  month,"  ?.  e.  of 
jjreanancy. — iJd.  The  situation  of  the  Juch-chee,  or  Ij'ino^-in-woman, 
during  the  jHierperal  state,  or  for  forty  days  after  confinement. — 
3d.  The  ceremonies  observed  on  the  birth  of  children. — 4th.  The 
mode  of  naming  children  ;  which  leads  to  the  consideration  of, 
1.  The  division  of  JMohummudans  into  the  four  great  classes  of 
Sycd,  Sheikh,  Mogol,  and  Putthan  ; — 2.  The  two  principal  sects  of 
Soonnce  and  Sheenh,  and  the  sub-sects  Kuwa-ay-tny  and  V^yr 
Muhdee  ; — 3.  The  casting  of  the  nativity; — 4.  The  intluences  of  the 
planets. 

Sect.  1.  The  rite  sutwasa,  observed  when  a  uwrnan  arrives 
at  the  e?id  of  the  seventh  month  of  her  pregnancy. 

On  this  occasion,  her  parents  invite  her  to  their  house, 
and  regale  her  with  all  kinds  of  delicacies;  and,  should 
Providence  have  blessed  them  with  the  means,  they  put  a 
new  suit  of  clothes  on  her,  perfume  her  with  tittiir  and  sn7i- 
d?(l,  adorn  her  with  flowers,  and  amuse  themselves  the  whole 
of  that  day  and  night  with  music,  singing,  and  all  kinds  of 
merry-making. 

At  tliis  ceremony  they  perform  a  certain  experiment, 
from  the  result  of  which  they  predict  the  sex  of  the  ex- 
pected offspring;  that  is,  they  press  out  a  few  drops  of  the 
woman's  milk  on  a  piece  of  yellow  cloth  ;  and  if,  when  dry, 

B 


2  PREGNANCY.  Chap.  I. 

it  leave  a  white  stain,  they  conjecture  that  the  child  will  be 
a  girl ;  but  if  a  yellow  mark,  they  suppose  that  it  will  be 
a  boy. 

Again,  on  entering  her  ninth  month,  all  the  female  rela- 
tives and  neighbours  assemble ;  and  as  the  pregnant  woman 
was  not  allowed  to  wear  fine  clothes  or  jewels  from  the 
seventh  to  the  ninth  month,  they  now  adorn  her  with  them. 
In  the  course  of  the  day  they  have  sanuk  fateeha  (vide 
Glossary)  performed  by  some  learned  man,  in  the  name  of 
her  highness  Beebee  Fateema  (the  daughter  of  Mohummud), 
and  fill  the  woman's  lap  with  such  fruits  and  vegetables  as 
are  in  season.  After  this,  they  keep  rutjugga,  or  nocturnal 
vigils,  and  make  great  rejoicings. 

Among  the  great  this  ceremony  is  observed  at  every 
lying-in ;  while  among  the  poor  it  is  kept  only  on  the  first 
confinement. 

Sect.  2.  The  situation  of  the  lyifig-in  woman  during  the 
'puerperal  state,  or  for  forty  days  after  confinement. 

Among  the  generality  of  the  people,  it  is  the  custom  for 
the  first  accouchement  to  take  place  at  the  house  of  the 
woman's  parents ;  but  among  the  very  poor  and  needy,  she  is 
confined  at  her  husband's  house. 

When  the  period  of  parturition  approaches,  the  female 
relatives,  friends,  and  neighbours  assemble,  and  choose  a 
warm  apartment  for  the  accouchement.  The  woman  is 
then  brought  to  bed  by  the  assistance  of  the  family  Daee 
junnaee  (or  accoucheuse).*  After  she  has  been  delivered, 
all  the  women,  except  her  mother  and  sister,  who  still  con- 
tinue to  attend  upon  her,  return  home. 

*  The  prdfcssional  fee  of  a  midwife  varies  from  hundreds  (nay 
tliousands)  of  rupees,  to  a  few  pice,  each  one  rewardinsf  her  according 
to  his  means. 


Sect.  2.  THE  LYING-IN.  3 

The  moment  that  the  woman  is  delivered,  they  cause  her 
to  swallow  a  dumree  or  rooa,  or  any  small  piece  of  copper, 
with  the  view  of  facilitating  the  expulsion  of  the  placenta. 
As  soon  as  that  object  is  accomplished,  they  administer  to 
her  some  assafoetida,*  to  prevent  her  catching  cold.  A 
handkerchief  is  then  tied  on  her  head  and  a  fit  roller  round 
her  abdomen,  and  she  is  laid  in  bed,  or  on  a  sheet  spread 
on  the  ground,  in  a  warm  apartment,  enclosed  by  curtains 
or  screens;  and  by  the  side  of  her  bed  are  deposited  a 
lemon,  some  neem  leaves,  and  a  kuthar  (or  dirk),  a  knife, 
or  any  other  weapon,  to  ward  off  the  influence  of  misfor- 
tune and  ajoparitions.  They  then  give  her  a  parcel  of  betel 
leaf,  with  the  addition  of  hoi  (myrrh)  as  a  medicine,  to  chew. 
The  drink  she  is  allowed  for  forty  days  after  her  confine- 
ment is  water  boiled,  in  which  a  red-hot  horse-shoe,  or  any 
other  piece  of  iron,  has  been  slaked,  and  allowed  to  cool. 

In  some  countries,  the  woman-in-the-straw  gets  nothing 
to  eat  or  drink  whatever  for  the  first  three  days. 

Among  some  of  the  people,  her  food  on  the  first  day 
consists  of  a  kind  of  caudle  called  uchwaneej-  (i.  e.  a  boiled 
preparation  of  sugar,  a  little  coarse  wheaten  flour  [ata],  and 
ajwaeen,)  made  of  a  thin  watery  consistence ;  on  the  next 
day,  of  hurreera.)  i.  e.  a  mixture  of  wheaten  meal  or  flour 
{ata  or  myda),  sugar  and  ghee  boiled  to  a  paste ;  and  on 
the  third  and  some  following  days,  wheaten  r/iOo//ee,t  i- e. 
a  pudding  or  dumpling  composed  of  kunkee,\  sugar,  and 
ghee.f 

But,  among  the  generality  of  the  people,  for  the  first  six 


*  Assafoetida  is  considered  by  the  natives  a  powerful  stimulant; 
and  as  it  is  an  antispasmodic,  it  proves  likewise  beneficial  in  relieving' 
after-pains.  It  is  not  unfrequently  an  ingredient  in  curries,  to  give 
them  a  flavour. 

t  Vide  Glossary. 


4  THE  LYING-IN.  Chap.  I. 

days,  they  give  the  mother  nothing  to  eat  but  caudle 
{uchwance)  and  suthwara*  (vulgo  suthoora)  or  only  the 
former.  After  that,  khooshka  (or  a  dish  of  boiled  rice), 
made  of  oohala  chawul,^  or  of  old  ravv^  rice  (i.  e.  not  boiled 
in  the  husk),  with  black-pepper  chutnee. 

After  the  tenth  or  twelfth  day,  the  woman  resumes  her 
accustomed  diet  of  animal  food,  vegetables,  &c.,  being 
regulated  in  the  choice  of  them  by  what  agrees  best  with 
her  constitution. 

Among  some  of  them,  the  woman  does  not  oil,  or 
comb  her  hair,  for  forty  days  after  child-birth,  but  wears  a 
handkerchief  tied  on  her  head;  and  some  do  not  permit 
her  to  leave  her  bedroom,  except  for  the  purpose  of  batliing 
on  the  clihuttee  (p.  24.),  and  chilla  days  (p.  27.),  and  that  of 
counting  the  stars.  (These  ceremonies  will  be  described 
hereafter.)  During  those  days,  whenever  a  stranger,  male 
or  female,  comes  into  the  room,  they  throw  some  ispund* 
on  the  fire,  that  no  evil  influence,  which  may  have  accom- 
panied the  visitor,  may  hurt  the  mother  or  child ;  and 
some  place  a  kalik  ka  t'uwa,-f  and  a  broom,  in  a  corner, 
which  remain  there  constantly,  until  the  chilla-day,  in  order 
that  no  evil  spirit  may  approach  the  house.  Great  care  is 
taken  that  no  dog  or  cat  enter  the  room,  in  order  to  ward 
off  the  misfortunes  which  their  presence  might  occasion ; 
and  even  the  very  name  of  a  cat  is  not  allowed  to  be  men- 
tioned, as  it  is  considered  a  witch. 


*  Vide  Glossary. 

t  Kalik  ka  tmva,  the  iron  or  earthen  plate  on  which  vvheaten 
cakes  are  toasted  or  baked  ;  in  this  case  used  for  collecting  kalik. — 
Vide  kalik,  note  p.  23. 


Skct.  3.  THE  BIRTH.  5 

Sect.  3.     The  Birth  of  the   Child  and  the    Ceremonies 
attending  it. 
On  the  birth  of  the  child,*  the  midwife  demands  some- 
thing shining,  such  as  a  fanam,  a  piece  of  silver,  or  a 
rupee;  and  having  touched  the  navel-string  with  it,  sh*e 
divides  it,  and  appropriates  the  glittering  substance,  under 
the  pretence  that  in  the  absence  of  the  illuminating  power 
of  some  such  sparkhng  object  she  could  not  possibly  see  to 
operate.     She  then  puts  the  after-birth  into  a  lota  (a  large) 
or  hundee   (a  small  earthen  pot),  together  Avith  a  pice,t 
and  a  &e/e^leaf parcel,  and  buries  it  in  a  corner  of  the  room 
or  on  one  side  of  the  compound,  {i.e.  the  area  or  enclosure 
round  the  house),  in  a  cool  place,  where  pots  of  water  are 
usually  kept ;  and  the  knife  by  which  the  umbilical  cord  had 
been  divided  is  not  used  for  any  purpose,  but  left  near  the 
lying-in-woman  until  the  chilla-da.y,  when  kajul  (or  lamp- 
black) is  collected  on  it,  and  applied  to  the  child's  eyelids. 
Whenever  the  child  is  bathed,   or  taken  out  of  the  house, 
the  knife  is  carried   along  with    it;    and  when    they  are 
brought  in  again,  the  knife  is  deposited  in  its  former  place 
near  the  mother  ;  and  on  the  chilla-day  they  must,  with  the 
self-same  knife,  sacrifice  a  sheep  or  a  cock. 

After  the  infant  is  born,  and  after  he  has  been  properly 
washed  with  warm  water  and  bound  in  swaddling-clothes. 


•  "  Tlie  birth  of  a  boy  is  greeted  by  the  warmest  demonstrations 
"  of  unaffected  joy,  in  the  houses  both  of  the  parents  of  the  bride 
"  and  bridogroom.  When  a  female  child  is  born,  there  is  much  less 
"  clamorous  rejoicings."—"  The  birth  of  a  son  is  innuediately  an- 
"  nounced  by  a  discharge  of  artillery,  where  cannons  are  kept ;  or 
"  by  musketry  in  the  lower  grades  of  the  native  population,  even  to 
"  the  meanest  peasant,  with  whom  a  single  matchlock  proclaims  the 
"  honour  as  effectually  as  the  volley  of  his  superiors."— il//-5.  Meer, 
vol,  ii.  p.  2, 3. 

t  A  copper  coin  in  value  equal  to  two  farthings. 


Q  THE  BIRTH.  Chap.  I. 

he  is  carried  by  the  midwife  to  the  assembly  of  male  rela- 
tives and  friends  met  on  the  occasion.  There  the  a:i:an 
(or  summons  to  prayer)  is  uttered  aloud  in  his  right  ear, 
and  the  tukheer  (or  Mohummudan  creed)  in  his  left.^ — This 
is  done  by  the  Khuteeb  (or  preacher),  or  any  other  person 
present,  though  more  commonly  by  a  boy,  who  is  in- 
structed and  desired  to  repeat  the  words  Allah-ho-akhur  {GoA 
is  great),  into  the  ears  of  the  babe ;  for  which  he  is  re- 
warded with  a  few  jnce^  or  a  little  sugar. 

It  is  customary  among  some  people  (more  frequently 
among  the  litei-ati  than  the  nobility  or  the  poor),  for  a  man 
of  true  piety  and  erudition,  such  as  a  Mushaekh  (patriarch), 
or  the  Moorshud  (religious  instructor  of  the  family),  if 
present,  to  dip  his  finger  in  honey,  or  chew  a  little  of  the 
date-fruit,  or  the  grape,  and  insert  a  small  quantity  of  it, 
thus  masticated,  into  the  infant's  mouth,  before  he  is  put 
to  the  breast,  in  order  that  the  wisdom  and  learning  of  the 
sage  may  be  imparted  to  him. 

This  ceremony  being  ended,  and  fateeha  (or  prayers) 
offered,  in  the  name  of  the  Prophet,  over  some  sugar  and 
betel  leaves,  they  are  distributed  to  all  the  connexions  and 
friends,  both  absent  and  present. 

As  soon  as  the  friends  and  relatives  of  a  woman  receive 
the  intelligence  of  her  having  been  brought  to  bed,  they 
repair  to  her  house  in  a  body,  carrying  with  them  a  blade, 
or  a  few  blades  tied  together,  of  fresh  or  green  grass.  On 
reaching  the  place,  the  head  of  the  party  sticks  the  tuft  of 
grass  into  the  hair  of  the  husband's  head,  and  after  they 
have  all  paid  their  congratulatory  compliments  on  the 
joyful  occasion,  they  demand  of  him  the  usual  gote  (or 
present),  in  order  that  they  may  celebrate  the  happy  event. 
When  they  have  received  it,  they  give  an  entertainment  in 
the  house  of  one   of  the  party,  or  in  some  neighbouring 


Sect.  3.  THE  NAMINCx  7 

garden,  and  cat,  drink,  and  enjoy  themselves  with  their 
own  vocal  and  instrumental  performances,  while  such  as 
can  afford  it,  hire  dancing-girls  for  the  purpose.  The  ob- 
servance of  this  custom  is  very  common  among  the  lower 
orders  of  the  community. 

The  infant  is  bathed  mornings  and  evenings,  and  fumi- 
gated with  the  smoke  of  ispund  and  ood,  and  they  tie  round 
his  neck  or  legs  puchar  leaves,  or  assafoetida,  to  prevent 
people's  sight,  or  shadow,  from  falling  upon  him.  When- 
ever the  child  is  bathed,  they  take  some  red  or  yellow  dye, 
made  of  choona  (quick-lime)  and  turmeric,  add  to  it  a  few 
pieces  of  charcoal,  and  the  midwife  having  waved  it  three 
times  over  the  child,  it  is  thrown  away :  or  she  takes 
merely  some  water  in  a  vessel  (lota),  waves  it  over  the 
infant,  and  pours  it  on  her  own  feet ;  as  much  as  to  signify, 
*'  May  all  the  child's  misfortunes  be  on  me ;"  and  a  com- 
mon mode  of  expression  for  this  act  is,  "  All  the  child's 
misfortunes  have  beset  the  midwife." 

Sect.  4.    The  Naming  of  Children. 

The  naming  of  the  child  takes  place,  either  on  the  day 
of  its  birth,  or,  as  in  some  parts  of  the  country,  on  that  day- 
week  ;  for  the  most  part,  however,  on  the  former :  as,  until 
the  child  is  named,  the  woman  is  not  even  indulged  with  a 
draught  of  water,  be  she  ever  so  thirsty ;  much  less  are  the 
usual  luxuries  of  hetei^  myrrh,  &c.  allowed  to  be  given  to 
her,  which  they  consider  as  forbidden  till  the  ceremony  of 
naming  has  been  performed. 

Among  the  better  ranks  of  society,  after  the  name  has 
been  given,  and  the  before-mentioned/a^eeAa  performed  over 
the  betel  and  sugar,  or  hutasha  (sugar-cakes),  they  are  sent 
along  with  music,  &c.  to  the  absent  relatives  and  friends.  It 
is  the  province  of  the  midwife  to  superintend  these,  and  which 


8  THE  NAMING.  Chap.  I. 

she  accompanies  with  or  without  carrying  a  dish  of  sugar 
in  her  own  hands.  On  delivering  them,  it  is  customary 
for  her  to  receive  a  douceur  of  two  or  four  pice,  or  a  little 
unboiled  rice,  from  each  family. 

The  offspring  of  Moosulmans  invariably  belong  to  their 
father's  tribe,*  consequently  if  the  new-born  be  the  son  of 


*  Mohummudans  are  divided  into  four  great  classes,  distinguished 
by  the  ai:»pellatioiis  Sj/ed,  Sheikh,  Mogol,  and  Puttlian.  The  Ptdtlians 
are  sometimes  also  termed  Afgans.  The  origin  of  these  are  as  follows. 
It  is  said  that  originally  they  were  all  Sheikhs ;  not  even  the  prophet 
Mohummud  MoostuiFa  (the  blessing  and  peace  of  God  be  on  him  !) 
excepted. 

According  to  one  tradition,  on  a  particular  day,  as  his  holiness 
Mohummud  Moostuffa  (the  blessing  and  peace  I  &c.)  was  sitting  in 
company  with  his  son-in-law  Allee,  and  his  daughter  Fateema,  toge- 
ther with  his  grandsons  Hussun  and  Hosein  (the  blessing  and  peace 
of  God  be  on  them  !),  the  angel  Jibbreel  (Gabriel — peace  be  unto  him  !) 
descended  from  heaven  with  the  divine  Revelation,  and  holding  a 
blanket  or  sheet  (or  rather  an  aba),  as  a  curtain  of  honour  o\er  the 
heads  of  the  punjatun  (or  the  five)  as  they  are  called,  exclaimed,  "  O 
"  Mohummud  !  the  Almighty  showers  down  upon  thee  the  abun- 
"  dance  of  his  rich  blessing,  and  declares,  that  ye  who  are  at  present 
"  in  the  shade  of  this  canopy,  as  Avell  as  the  oifspring  of  the  fourf 
"  sitting  with  thee,  and  who  believe  in  thee,  shall  henceforth  be 
"  Syeds.'' 

The  meaning  of  Syed  is  a  lord,  a  prince,  a  noble.  Hence,  it  has 
become  a  title  of  honour. 

Another  oral  saying  among  some  is,  that  his  holiness  INIohummud 
IMoostuifa  (the  blessing,  &c.)  on  giving  his  daughter  Beebee  Fateema- 
tooz  Zohura  (may  God  reward  her !)  in  marriage  to  Allee  (may  God 
i-eward  him  !),  he  supplicated  of  heaven  that  the  descendants  from  the 
M'omb  of  Fateema  and  of  the  seed  of  Allee,  (may  God  !  &c.)  might  be 
Syeds. 

Allee's  race  by  Fateema,  i.  e.  Ilussun  and  Hosein  (may  God  reward 
them!)  and  their  descendants,  are  denominated  Syed  Hussnnee  and 
Syed  Hoseinee ;  while  his  progeny  by  his  other  M'ives  are  termed 
Syed  Allee IV ee. 

The 


t  Not  including  the  future  descendants  of  the  Prophet,  who,  as  we 
shall  presently  observe,  continued  to  be  Sheikhs,  and  therefore  the 
Prophet  is  considered  as  belonging  to  both  classes. 


Sect.  i.  THE  NAMING.  9 

a   Syed,   the  first  word   attached   to  his  name  is  Sycd  or 
Meer ;  such  as  iSyed  Alice  or  Meer  A/umtd.    But  although, 

The  Sheikhs  are  of  three  varieties: 

1st.  Sheikh  Qo}-ai/sJtee,  of  which  class  are,  the  pro])het  ]Mohuuimud 
IMoostuffa  (the  blessing!  &c.)  and  all  his  companions  and  descendants. 

2d.  Sheikh  Siddeeqee,  also  descendants  of  Aba  Bidvur  Siddeeq. 

3d.  Sheikh  Farooqee,  of  his  highness  Oomur. 

The  word  Sheikh,  ?imong  various  other  significations,  means  a  chief. 

The  prophet  Ts'haq  (Isaac)  in  blessing  his  son  Ees  (Esau),  declared 
that  all  his  race  would  be  monarchs.  Accordingly,  they  became  of 
royal  blood.  Then  those  of  his  lineage  formed  a  go/  (or  society) 
among  themselves,  and  would  pay  no  respect  or  honour  to  any  one ; 
they  were  designated  as  a  people  belonging  to  the  gol ;  which  term 
some  corrupted  into  mogol.  In  the  course  of  time,  the  former  became 
obsolete  and  the  latter  was  confirmed. 

Moreover,  on  one  occasion  of  obtaining  a  victory  over  the  enemy, 
the  Prophet  (on  AA'hom  be  the  blessing  of  God  I)  in  issuing  his  orders  to 
Balbug  (a.  Mogol),  addressed  him  with  the  title  of  Be</ ;  since  which 
j)criod  his  descendants  hiive  retained  that  surname,  bey  signifying  a 
lord. 

The  Moyols  (Moguls)  are  of  two  kinds,  depending  upon  the  country 
which  gave  them  birth  ;  viz. 

1st.  Eeranee,  or  Persian,  M'ho  are  all  Sheeahs  ;  and 

2d.  Tooranee,  or  Turkish,  who  are  all  Soonnees. 

This  brings  me  to  the  consideration  of  the  two  great  sects,  Sheeah 
and  Soonnee,  into  \\hich  all  the  four  classes  of  INIohummudans  are 
divided;  the  latter  constituting  by  far  the  greater  number. 

The  Sheeahs  are  likewise  termed  Tu-Sheeah,  MurJinhee,  Eeranee 
and  Teen-Eearce. 

The  Soonnees  are  also  called  Soonnut-Jumma-iit,  Tussunoon,  and 
Chai'-Eearee. 

Between  these  two  sects  exists  the  most  inveterate  enmity. 

Tiie  Sheeahs,  out  of  hatred,  call  the  Soonnees,  Kharjee  (i.  e.  schis- 
matics), because,  as  they  opprobriously  afiirm,  they  reject  his  high 
excellency  Ameer-ool-Momeeneen-Allee,  the  son  of  Aboo-talib  (may 
God  reward  him  I).-  So  far  is  this  from  being  the  case,  that  all  the 
Soo7inees  iT\diC2  the  utmost  faith  in  his  excellency  Allee-oon-Moortooza. 
It  is  from  pure  motives  of  enmity  and  reproach  that  they  assert  such 
a  thing.     IMoreover  they  call  them  Kafirs  (or  infidels). 

Independently  of  the  Tussunoons  being  unjustly  denominated  Khar- 
jees  (or  schismatics),  there  are  sonue  real  ones  of  that  description 
which  may  be  classed  under  a  third  head,  and  unfortunately  they  are 
so  from  their  mother's  womb  ;  and  thev  utterly  abhor  his  excellency 

AUee 


10  THE  NAMING.  Chap.  I. 

according  to  this   rule,   the  child  at  its  birth  had  received 
the  name  of  Meer  Golam  Hyder,  or  Syed  Sufdur  Allee,  it 


Allee-oon-]Moortooza.     Tlierefore,  to   nickname  Soonnees,  Kharjees, 
clearly  evinces  a  spirit  of  ill-will,  and  a  wish  to  slander. 

The  Soonnees,  on  the  other  hand,  maliciously  term  the  Sheeahs, 
Rnfzees  (i.  e.  heretics,  rejectors,  or  abusers);  because  thev  reject  the 
followinrr  three  companions  of  the  Prophet;  viz. 

1st.  His  highness  Ameer-ool  INIomeeneen  Aboo  Bukur  Siddeeq,  the 
son  of  Quhafa  (may  God  reward  him!),  his  highness  the  prophet's  (the 
blessing-  and  peace  of  God,  &c.)  father-in-law,  the  father  of  Beebee 
A-ay-sha  (may  God  reward  her  I). 

2d.  His  highness  Ameer-ool  Momeeneen  Oomur,  son  of  Khuttab 
(may  God  reward  them  !),  also  the  prophet's  (the  blessing,  &c.)  father- 
in-law,  and  the  father  of  Beebee  Hufusa. 

3d.  His  highness  Ameer-ool  Momeeneen  Oosman,  the  son  of 
Afan  (may  God  reward  them !),  his  highness  the  prophet's  (the 
blessing,  &c.)  son-in-law,  and  the  husband  of  Beebee  Rooqeea.  On 
the  demise  of  Rooqeea,  the  prophet  gave  him  in  marriage  a  second 
daughter  named  Oom-e-Koolsoom  ;  and  owing  to  this  circumstance, 
INIohummud  Moostufl'a  (the  blessing,  Sec.)  named  Oosman,  Zin  Noor- 
rain,  signifying  '  be  thou  master  of  two  lights  (?.  e.  lights  of  his  eyes) 
alias  daughters. 

The  Sheeahs  consider  the  three  above-mentioned  worthies,  and 
many  of  the  other  companions  of  the  prophet,  as  M^icked  men,  and 
hold  them  in  the  utmost  contempt ;  and  in  speaking  of  them,  make  use 
of  such  mean  expressions  as  does  not  become  me  to  mention. 

Some  of  them,  in  their  arithmetical  calculations,  never  utter  the 
number  four ;  and  others,  instead  of  using  a  country  cot  (or  bed)  with 
four  legs  (called  charpaee,  Avhich  means  literally  four-legged),  have  one 
with  six,  and  name  it  cKhay-paee  (or  six-legged). 

Others  again,  should  they  ever  have  allowed  the  Avord  four  inad- 
vei'tently  to  escape  their  tongue,  instantly  go  and  gargle  their  throats  ; 
or  in  meeting  a  Soonnee,  should  they  have  kissed  his  hands  (which 
they  do  agreeably  to  their  mode  of  saluting  a  friend),  they  perform 
umzoo  (or  ablutions,  vide  chap.  xiii.  sect.  1.)  immediately  after. 

In  some  countries  they  write  the  names  of  the  three  companions  on 
a  piece  of  paper  and  wear  it  on  the  soles  of  their  feet,  as  the  most 
marked  token  of  disrespect  and  contempt  that  they  can  shew  towards 
them. 

Real  Rafzecs  and  Kharjees  are  guilty  of  many  base  acts. 

Among  various  others,  it  is  customary  with  the  former  to  celebrate 
in  the  month  Buqur  Fed,  a  feast  called  Gudcei- ;  on  which  occasion 
they  form  three  hollow  images  of  dough  composed  of  whcaten  Hour,  and 

fill 


Skcjt.  4.  THE  NAMING.  H 

is  not  uncommon  for  them,   as  they  grow  up,   to  drop  the 
surnames  Meer  and   Syed,  and  merely  to  call  themselves 


fill  their  cavities  with  honey  ;  then,  using  severe  terms  of  abuse,  they 
thrust  a  knife,  first  into  the  body  of  the  one  they  have  named  .Iboo 
Bukur  Siddeeq ;  and,  in  like  manner,  they  stab  the  second,  called 
Oomur  ;  and  lastly,  poor  Oosman  suffers  the  same  fate  ;  and  while  the 
honey  flows  from  the  wounded  bodies  of  these  dolls,  the  Sheenhs  sip  a 
little  of  it,  as  emblematic  of  drinking  the  blood  of  their  enemies  ;  and 
eat  a  small  bit  of  the  paste,  in  allusion  to  the  devouring  their  flesh  in 
rage. 

The  fact  is,  the  Sheeahs  assert  that  his  highness  Mohummud 
Moostuffa  (the  blessing  !  &c.)  before  his  death  bestowed  the  kheelafut 
(or  sovereignty)  on  Allee  ;  but  that  immediately  after  his  demise,  the 
other  three  companions  convened  a  meeting  of  the  nobles  and  gran- 
dees, and  M'ith  the  aid  and  assistance  of  men  of  talents  and  worth 
among  the  Arabs,  assigned  the  right  of  succession,  first,  to  Siddeeq-e 
Akbur  ;  then  to  Oomur-e  Adil ;  next  to  Oosman-e-C'unnee  ;  and  lastly, 
to  his  highness  Allee.  Whereas,  his  highness  Allee  was  the  first 
legal  successor  to  the  royal  dignity;  and  it  is  for  this  reason  that  the 
Tusheeahs  hold  the  three  usurpers  (as  they  call  them)  in  such  ab- 
horrence. 

The  Tussunoons,  on  the  other  hand,  deem  all  this  to  be  mere  slander 
and  falsehood;  for  if,  say  they,  his  high  excellency  Allee  was  really 
so  brave,  that  God  called  him  his  "  lion,"  how  came  he  to  lose  his 
courage  when  he  had  to  encounter  opposition,  and  actually  through 
fear  of  the  above-mentioned  people,  to  stand  behind  the  priest,*  and 
among  the  congregation,  when  his  actions  were  said  to  bo  governed  by 
the  divine  will  ?  INIoreover,  if  his  highness  INIohummud  ]\Ioosturfa 
(the  peace,  &c.)  did,  during  his  life,  appoint  him  his  successor,  why 
did  he  not  risk  his  life  in  the  service  of  his  God,  and  stand  up  for  the 
defence  of  his  religion,  and  take  by  force  what  was  his  right?  He 
must  have  been  perfectly  well  aware  of  the  blessing  pronounced  upon 
those  who  engage  in  such  a  Avarfare  ;  for  the  text  of  the  sacred  Qoran 
saith,  "  He  that  dies  fighting  for  his  religion,  though  he  be  dead,  yet 
"  doth  he  live  in  the  presence  of  God." 

Independently  of  this,  numerous  rewards  and  blessings  promised  to 
such,  are  to  be  found  in  the  chapters  of  the  Qoran  relating  to  martyrs 
and  heroes. 

Thus,  by  their  own  mouths  they  would  seem  to  condemn  Allee. 

May  the  Lord  preserve  us  from  such  folks,  and  may  the  Almighty 

protect 


Or  in  other  words,  to  act  in  the  cHpacity  of  a  clerk. 


12  THE  NAMING.  Cuap.  I. 

by  the  names  of  Golam  Hyder,  or  Sufdur  Alice.  It  is, 
therefore,  only  by  enquiring  after  their  tribe,  that  it  can 
be  learned  such  a  one  is  a  Syed. 


protect  every  Moosulman  from  such   evil  and  temptation,  which  it  is 
highly  dishonourable  to  assert  of  such  respectable  characters. 

To  the  writer  of  these  pages  (this  humble  teacher  of  the  alphabet), 
the  following  seems  to  be  the  position  of  the  argument  worthy  of  be- 
lief ;  viz.  that,  since  the  presentperiod  is  the  termination  of  the  1 248th 
year  of  the  Hijree  (or  flight)  of  his  holiness  Mohummud  MoostuftU 
(the  blessing !  &c.),  and  to  this  day  no  doctrine  has  been  inculcated  at 
Mecca  or  ISIedina,  save  that  of  the  sacred  Shurra  (or  precepts  of  Mo- 
hummud), and  no  religion  professed,  except  that  of  the  Sjonmit-e- 
Jurnmaut,  we  may  justly  infer  that  there  will  be  no  other. 

But  to  return  from  this  digression. 

The  Puti'han  caste  has  descended  from  the  prophet  Ya<joob  (or 
Jacob).  Its  origin  is  thus  recorded  in  a  work  entitled  Syer.  It  is 
there  said,  that  the  prophet  jNIohummud  Moostuifa  (the  blessing  I  &c.) 
in  a  particular  battle,  ordered  ten  officers  of  rank  to  take  the  field. 
After  all  these  had  been  killed,  he  desired  his  people  to  choose  a 
brave  and  skilful  individual  from  among  themselves,  as  their  leader. 
Accordingly,  they  selected  one  from  among  the  family  of  Khalid-bin- 
wuleed  (a  descendant  of  the  prophet's),  and  prepared  themselves  for 
action.  That  intrepid  warrior  having  gained  the  victory,  returned 
with  his  forces  to  the  prophet  (the  blessing !  &c.) ;  and  the  latter,  on 
seeing  him,  honoured  him  with  the  title  of  Fultlian  (i.e.  a  victor  or 
conqueror).  In  progress  of  time,  the  word  Futt'hau  became  corrupted 
into  PutClian. 

jMoreover,  at  a  particular  battle,  the  prophet  (the  blessing,  &c.) 
addi-essed  Khalid  the  son  of  Wuleed  as  Khan.  Hence,  the  origin  of 
that  surname.  Khan,  as  well  as  Beg,  are  honorary  titles,  signifyino- 
brave  or  valiant.  The  Pi<^/7ifi?2i',  thereafter,  became  of  various  de- 
scriptions, according  to  their  descent ;  viz. 

1st.    Ynsoof  Zitee  ;  from  Yusoof  (or  Joseph). 

2d.  Locke  ;  fi-om  Lodee  (or  Lot),  and  so  on ;  they  are  exceedingly 
numerous. 

Among  all  the  four  classes  of  INIoosulmans,  there  is  to  be  found  a 
fifth,  denominated  Nutod-ay-tay,  which  has  had  its  origin  after  the 
days  of  the  prophet  (the  blessing,  &c.) ;  and  their  history  is  as  follows. 
In  the  holy  (lit.  illuminated)  city  Medina,  the  inhabitants  of  a  part  of 
the  town  having  formed  the  project  of  conveying  the  illustrious  corpse 
(i.e.  of  the  prophet)  to  some  distant  country,  to  collect  there  the  crowd 
who  go  to  worship  at  his  shrine,  were  employed  in  digging  a  mine 
under  ground;  and  the  subterranean  passage  was  nearly  completed, 

when 


Sj;c,t.  1.  THE   XAMING.  ]3 

If  he  be  the  son  of  a  Sheikh,  then  at  tlie  beoinnins:  or 
end  of  his  name  is  added  one  of  the  following  surnames, 


when  the  servants  Avho  had  charge  of  the  tomb,  were  warned  by  the 
prophet  in  a  dream,  that  the  people  of  such  a  district  had  excavated  a 
gallery  even  to  the  foundation  of  the  walls  of  the  sacred  mausoleum, 
and  were  further  directed  to  apprehend  and  banish  tliem  out  of  the 
city.  Early  the  next  day,  having  caught  tlie  villains,  they  expelled 
them  from  the  place.  On  their  arrival  at  the  next  village,  the  inha- 
bitants, on  hearing  of  the  circumstance,  likewise  beat  them  and  drove 
them  out.  Thus  v/herever  they  went,  they  met  with  a  similar  reception. 
The  ignorant  part  of  the  inhabitants  used  to  ask  of  the  others  who 
the  strangers  were,  and  where  they  were  going :  from  Avhom  they 
invariably  received  the  reply,  that  they  were  Nuicd  A-ny-tliay  (or 
new  comers),  and  that  thev  were  flogged  and  sent  out.  Thus,  wherever 
they  went,  tiiey  got  the  name  of  Nuwd  A-cty-tliay,  which  term  was 
afterwards  corrupted  into  Nit-wd-ay-tay. 

Tippoo  Sooltan,  however,  on  one  occasion,  when  several  of  his 
noblemen  of  this  tribe  were  present,  affirmed  that  this  class  M-as  a 
most  abominable  one ;  since  they  were  the  descendants  of  a  woman  to 
whom  Now  A-ay-thny  (or  nine  came),  and  consequently  on  the  birth 
of  her  child,  each  would  have  it  named  after  himself,  as  being  the 
father:  but  the  court  decreed,  that  since  nine  had  her,  the  infant 
should  receive  the  name  of  Now  A-ay-thay  (or  nine  came) ;  which 
term  has  been  changed  into  Ntcwu-ay-tay. 

He  observed  moreover,  that  the  word  nasJiood  sJ^Xi  or  "  should 
not  be,"  should  not  exist  under  his  government;  meaning  the  four 
ti'ibes  of  which  this  word  comprises  the  initial  letters  (though  he 
afterwards  eulogized  that  race,  observing,  they  were  in  fact  notwith- 
standing, a  clever,  sensible,  and  intelligent  class  of  people,  expert  in 
all  sorts  of  business),  z'?2r. :  — 

j^)     or     N.    for     Nu-iva-ay-tay. 

Afghan  (or  Puttlian). 

Sheeah  (or  Rnfzees). 

Daeerayivalay  (or  Gyr  Muhdee),  who  are  all 
Ptttt'hmis,  but  constitute  merely  one-tenth  of  that  tribe,  and  are  only 
to  be  met  with  in  Hind'h  (Hindoostan),  there  being  no  Gyr  Muhdees 
in  Cabul,  Candahar,  Persia,  or  Arabia.  Their  origin  (according  to 
Ferishta)  is  dated  from  Anno  Hijrse  900.  They  differ  a  little  in  their 
forms  of  worship  from  the  others:  such  as  in  the  mode  of  burying 
their  dead,  in  not  raising  up  their  hands  in  prayer  (nuniaz),  nor  in 
making  use  of  supplications  {doa). 

Some 


\      or     A. 

for 

fj:    or    SJ2. 

for 

J     or     D. 

for 

14  THE  NAMING.  Chap.  I. 

viz.  Khoaja,  Golcwi,  Mohmnmud,  Deen,  Btikhs,  Allee, 
Sheikh,  Abd,  or  Allah  (pronounced  Oollah),  e.g.  Khoaja, 
Vusoof,  Golam  Nubee,  Mohummud  Hosein,  Shums-ood- 
Deen,  Hussun  Bukhs,  Ruxza  Allee,  Sheikh  Mohummud, 
Abd-ool-Qadir,  Fusseeh-Oollah.  These  names,  however, 
do  not  invariably  indicate  the  individual  to  be  a  Sheikh, 
since  the  generality  of  Syeds  call  themselves  by  these, 
leaving  out  their  own  surnames  Meer  and  Syed;  e.  g.  if 
you  ask  a  Syed  what  his  name  is,  he  replies,  Golam  Nubee, 
or  Mohummud  Allee,  whereby  one  is  left  in  the  dark  as  to 
whether  the  person  is  a  Syed  or  Sheikh.  Such  being  the 
case,  it  is  solely  by  enquiring  after  their  tribe,  as  we  have 
said  before,  that  one  can  ascertain  whether  he  be  a  Syed 
or  Sheikh. 

If  he  be  the  son  of  a  Mogol,  his  name  commences  or 
terminates  with  the  words  3Iirza,  Beg,  Aqa,  or  Aga  ;  for 
instance,  Mirza  Ahmud,  Ismaeel  Beg,  Aqa  or  Aga  JafTur. 
As  Syeds  and  Sheikhs  are  in  Persia  frequenlly  addressed 


Some  among  this  sub-sect  say,  that  there  was  an  individual  of  the 
Qoreish  tribe,  whose  name  was  Naet,  lajlj  and  consequently  his  de- 
scendants inherited  that  appellation  ;  whom  his  majesty  Haroon-oor- 
Rusheed  banished  from  his  dominions. 

A  second  report  current  among  them  is  that  it  is  a  title,  and  means 
"chosen;"  and  consequently,  in  their  correspondence  they  invariably 

write  the  Arabic  word  Naet  lajli  (and  not  Nuwaet  i^-  -tU't),  which 
has  that  signitication.  Whereas  other  Moosulmans  saj',  it  means 
"  driven  away." 

However,  they  are  Sheikhs,  and  in  every  respect  adhere  to  the 
precepts  of  the  prophet ;  and  in  learning,  in  all  arts  and  sciences,  and 
in  commercial  pursuits,  very  much  superior  to  the  other  classes  of 
Moosulmans.  Hence  the  latter  esteem  them  as  much  as  Hindoos 
do  Brahmins.     Thev  are  no  soldiers. 

Independently  of  this  class,  there  is  among  the  Soonnees  another, 
called  Gyi'  Muhdec.  Between  the  Soonnees  and  them  exists  the 
most  inveterate  enmity,  as  will  be  particularly  described  when  we 
treat  of  the  Riimznn  fast. 


Skct.  4.  THE  NAMING.  |g 

by  the  names  Aga,  Aqa,  and  Mogol  (words  signifyino- 
lord  or  master),  it  is  requisite  to  ask,  in  order  to  ascertain  to 
what  tribe  a  person  belongs. 

It  appears  that  the  word  Mirza  was  originally  Meerza^ 
(i.  e.  born  of  a  Meer),  the  name  having  been  adopted  from 
the  circumstance  of  the  mother  being  a  Syed  (the  males  of 
which  class  obtain  the  name  of  Meer),  and  the  father  a 
Mogol ;  but  that  in  the  course  of  time  it  has  been  con- 
tracted into  Mirza. 

If  the  son  of  a  PuWhan,  the  word  Khan  invariably  oc- 
curs at  the  end  of  his  name ;  thus  Buhadoor  Khan,  Mudar 
Khan,  Hosein  Khan. 

We,  however,  frequently  find  Sheikhs  and  Syeds  with 
the  word  Khan  attached  to'  their  names ;  thus  Golam 
Ahmud  Khan,  Meer  Allee  Nuqee  Khan,  Buhadoor  Beg 
Khan  ;  but  in  these  cases  it  is  bestowed  upon  them  by 
their  masters  as  an  honorary  title. 

To  the  above  rule  the  following  are  exceptions ;  viz. 

Should  the  father  be  a  Sheikh  and  the  mother  a  Syed, 
the  word  Shurreef  is  usually  added  to  the  beginning  or 
end  of  the  chikFs  name,  e.  g.  JafFur  Shurreef  or  Shurreef 
Jaffur.  This  appellation  it  is  customary,  with  some 
people,  to  add  to  the  names  of  all  the  members  of  the 
family  ;  as  Jaffur  Shurreef,  the  son  of  Allee  Shurreef,  the 
son  of  Shurreef  Hummeed,  the  son  of  Moostuffa  Shurreef. 

In  most  places,  however,  when  the  mother  is  a  Syedanee 
and  the  father  a  Sheikh,  they  leave  out  the  word  Shurreef, 
name  themselves  Sheikh  Nasir,  or  Sheik  Mohummud,  and 
call  themselves  of  the  Sheikh  caste.  In  other  countries, 
again,  they  add  the  word  Khoaja  to  such  a  one's  name,  as 
Khoaja  Buha-ood  Deen,  Khoaja  Nusur  Oollah, 

When  the  father  is  a  Mogol  and  tlie  mother  a  Syedanee, 
their  offspring  get   the  name  of  Khoaja-zadaii  (i.  e.  of  the 


16  THE  NAMING.  Chap.  T. 

Khoaja  tribe).  In  general,  Syeds  are  also  called  Khooja^ 
as  are  also  Peers  and  Moorshuds ;  the  term  Khoaja  signi- 
fying gentleman.  Syeds  are  thus  called  solely  out  of  re- 
spect, as  they  are  in  like  manner  termed  AIeer:^a  (an  ab- 
breviation of  Meer-zada,  meaning  the  descendant  of  a 
Meer  or  chief). 

Others  again,  of  all  the  four  castes,  are  sometimes  in  the 
habit  of  subjoining  the  words  Sahib,  Meean,  or  Jan  to 
the  names ;  as  for  example  Daood  Sahib,  Lalla  Meeaw, 
Amraoo  Jan.  This,  however,  is  not  an  established  prac- 
tice in  any  tribe,  but  parents  are  accustomed  to  call  their 
children  by  these  familiar  names  out  of  love  and  affection 
for  them,  so  that  as  they  grow  up  to  manhood  the  names 
take  such  deep  root,  that  the  real  ones  are  not  unfrequently 
altofTcther  for^otten- 

The  following  are  the  surnames  given  to  females,  added 
to  the  beginning  or  end  of  their  names  : 

Among  the  Syed  women  Begum,  Beehee  or  Bee,  Nissa, 
and  Shah,  e.  g.  Rooqeea  Begum,  Zynub  Beebee,  or  Bee- 
bee  Zynub,  Sukeena  Bee,  Khyrool  Nissa  Begum,  Fazilla 
Shah.  To  the  names  of  Sheikh  girls  they  only  add  the 
words  Ma,  Bee,  or  Beehee,  viz.  Shureefa  Ma,  Humeeda  Bee, 
Jumeela  Beebee ;  except  in  the  cases  of  children  of  noble- 
men, to  whose  names,  as  a  mark  of  dignity,  they  add  the 
word  Begum,  such  as  Koolsoom  Begum.  This  is  also  the 
case  with  Mogols  and  Putt'hans. 

Among  the  females  of  the  Mogol  tribe,  the  word  Khanum 
is  commonly  added  to  the  end  of  their  names,  sucli  as  Izzut 
Khanum. 

Among  the  Pnttlian  women,  to  the  end  of  their  names  is 
2iMedKhatoon,Khatoo,m'Bano;  such  as,  FateemaKhatoon, 
Ruhmut  Khatoo,  Larlee  Bano.  Among  the  last-mentioned 
class  the  following  is  an  exception,  viz.  that  all  illegitimate 


Sect.  4.  THE  NAMING.  17 

daughters  invariably  get  the  word  Baee  subjoined  to  their 
names,  as  Jumeela  Baee,  Humeeda  Baee.  It  is  customary 
with  nobles  and  grandees  to  bring  up  other  people's  daugh- 
ters, have  them  taught  dancing  and  singing,  and  such 
are  called  gaeeiiew  (or  singers),  to  the  end  of  each  of  whose 
names  they  add  the  word  Baee,  such  as  Rutun  Baee,  Zay- 
bun  Baee ;  and  when  they  make  a  favourite  of  one,  they, 
from  affection,  honour  her  with  the  title  of  Khanum,  and  if 
they  are  devotedly  attached  to  her,  dignify  her  further  with 
the  appellation  of  Begum.  Their  slaves  in  like  manner  they 
call  first  Boohoo,  and  when  they  cohabit  with  such  a  one, 
honour  her  with  the  titles  Baee,  Khanum,  or  Begum. 

There  are  two  kinds  of  Moosulman  dancing  girls,  Ram- 
junnee  and  another;*  the  former  have  the  words  5rtee  and 
Koon-ur  subjoined  to  their  names,  such  as  Ram  Baee, 
Chunda  Baee,  Khoosh-hal  Koow-ur,  Raj-Koow-ur.  The 
latter  have  the  Avord  Bukhs  added  to  their  names,  e.g.  Fyz 
Bukhs,  Rahut  Bukhs,  &c. 

There  are  five  different  modes  of  naming  children  : 

1st.  The  infant  obtains  the  name  of  some  one  of  the 
family,  as  that  of  the  parent's  father,  f  grandfather,  great- 
grandfather, or  of  the  tutelary  saint  venerated  in  the 
family. 

2d.  At  an  auspicious  hour,|  (eight  or  ten)  learned  men, 
assembled  for  the  purpose,  fix  upon  the  first  letter  of  the 
first  line  of  any  page  of  the  sacred  Qoran,  opened  at  ran- 
dom, as  the  one  with  which  to  begin  the  name ;  e.  g.  should 
it  be  an  alif  (or  a)  the  first  letter  of  the  alphabet,  a  name 
applicable  to  the  station  in  life  of  the  individual  is,  after 

*  The  term,  at  present,  not  in  the  author's  recollection, 
t  It  is  not  customary  among-  Moosulmans  to  give  their  ow^n  names 
to  their  children. 

X  To  ascertain  which,  consult  the  horoscope,  p.  20  an4-22. 

C 


18  THE  NAMING.  Chap.  I. 

clue  consultation,  selected  from  among  the  various  ones  that 
commence  with  «;  as  Ahmud  (most  praised),  Asud  (a  lion), 
Amjud  (most  great),  Arshud  (most  upright). 

3d.  A  few  tickets,  on  which  different  names  are  inscribed, 
are  rolled  up,  and  deposited  on  a  plate,  or  put  into  a  cup, 
which  is  covered  Avitb  a  handkerchief,  and  turned  up  and 
down,  or  shaken  about  in  the  hands,  and  scattered  on  the 
floor.  Any  little  child  present  is  then  desired  to  take  out  or 
pick  up  one  of  them,  and  the  name  which  the  drawn  ticket 
contains  is  the  one  adopted. 

4th.  Among  some  people  it  is  customary  to  choose  a 
name  from  among  those  that  begin  with  the  same  letter 
which  is  found  at  the  commencement  or  termination  of  the 
name  of  the  planet  in  whose  hour  the  child  is  born.*  For 
example,  if  born  on  Sunday  morning,  between  six  and  seven 
o'clock,  on  reference  to  the  table,  we  discover  that  it  is  the 
planet  Shictns  (the  sun)  who  rules  at  that  hour;  conse- 
quently, the  first  letter  being  s/ieen  (or  sh),  he  obtains  a 
name  that  begins  with  sh.,  such  as  Shums-ood-Deen,  Shur- 
reef-allee,  Shuja-ut-Beg,  Shah-baz-Khan :  the  last  letter  of 


•  In  order  to  ascertain  this,  it  is  requisite  to  consult  a  horoscope  of 
nativitj',  of  which  the  following-  is  a  description  : 

The  planets,  seven  in  number,  viz.  The  Sun,  Venus,  Mercury,  the 
Moon,  Saturn,  Jupiter,  and  Mars,  are  supposed  to  preside  over  the 
twenty-four  hours  of  the  day  and  night ;  thus,— 

From    6  to  7  A.M.  on  Sunday,  is  considered  the  hour  of  the  Sun. 

7  „  8    Venus. 

8  „     9 Mercury. 

9  „  10    the  Moon. 

10  „   11 Saturn. 

11  ,^  12    Jupiter. 

And  so  on ;  but  as  it  would  be  tedious  to  enumerate  them  all  in  this 
wav,  we  shall  arrange  them  in  the  form  of  a  table,  by  reference  to 
which  the  stars  that  reign  during  the  several  hours  of  each  of  the 
days  of  the  week  may  be  readilv  ascertained. 

The 


Sect.  4. 


THE  NAMING 


19 


shums  being  an  s,  with  it  begins  Sirraj   Soob-han  Biikhs 
Soolayman  Beg,   Suleem   Khan.      In  short,   in   this  way, 


The  form  of  the  ffeneathliacal  scheme  is  as  follows  :  — 


Day  of 

Saturday  or 

Night  of 
Wednesday. 

Day  of 

Friday   or 
Night  of 
Tuesday. 

Day  of 

Thursday  or 
Night  of 
Monday. 

Day  of 

Wednesday 

or  Night  of 

Sunday. 

Day  of 

Tuesday  or 
Night  of 
Saturday. 

Day  of 

Monday  or 
Night  of 
Friday. 

Day  of 
Sunday  or 
Night  of 
Thursday. 

Saturn. 

a.  7)1.   a.  m. 

6  to  7 

Venus. 

a.m.    a.m. 

6  —  7 

Jupiter. 

a.m.    a.m. 
6  —  7 

Mercury. 

a.m.    a.m. 

6  —  7 

Mars. 

a.m.    a.m. 

6  —  7 

Moon. 

a.m.    a.m. 
6  —  7 

Sun. 

a.m.    a.m. 

6  —  7 

Jupiter. 

7  —  8 

Mercury. 

7  —  8 

Mars. 

7  —  8 

Moon. 

7  —  8 

Sun. 

7  —  8 

Saturn. 

7  —  8 

Venus. 

7  —  8 

Mars. 
8  —  9 

Moon. 
8  —  9 

Sun. 
8  —  9 

Saturn. 
8  —  9 

Venus. 
8  —  9 

Jupiter. 
8  —  9 

Mercury. 
8  —  9 

Sun. 
9  —  10 

Saturn. 
9  —  10 

Venus. 
9—10 

Jupiter. 
9—10 

Mercury. 
9  —  10 

Mars. 
9  —  10 

Moon. 
9  —  10 

Venus. 
10  —  u 

Jupiter. 
10—  11 

Mercury. 
10—11 

Mars. 
10  —  11 

Moon. 
10—11 

Sun. 
10  —  11 

Saturn. 
10  —  11 

Mercury. 
11  —  12 

Mars. 
11  —  12 

Moon. 
11  —  12 

Sun.          Saturn.  |    Venus. 
11  _  12    U—  12     11  —  12 

Jupiter. 
11  —  12 

Moon. 
12—  1 

Sun. 
12—  1 

Saturn. 
12—1 

Venus. 
12—1 

Jupiter. 
12  —  1 

Mercury. 
12—  j 

Mars. 
12—  1 

Saturn. 
1  —2 

Venus. 
1  —2 

Jupiter. 
1  —2 

Mercury. 
1  —2 

Mars. 

1  —2 

Moon. 
1  —2 

Sun. 
1  —2 

Jupiter. 
2  —  3 

Mercury.      Mars. 
2—3        2—3 

Moon. 
2  —  3 

Sun. 
2  —  3 

Saturn.       Venus. 
2—3        2—3 

Mars. 
3—4 

Moon. 
3  —  4 

Sun. 
3—4 

Saturn. 
3  —  4 

Venus. 
3  —  4 

Jupiter.     Mercury. 
3—4        3—4 

Sun. 
4—5 

Saturn. 
4  —  5 

Venus. 
4  —  5 

Jupiter. 
4—5 

Mercury. 
4—5 

Mars.    1    Moon. 
4—5        4—5 

Venus. 

p.m.    p.m. 
5  —  6 

Jupiter.     Mercury. 

p.m.    p.m.     p.m.    p.m. 
0  —  6     1     5  —  6 

1 

Mars. 

p.7n.    p.m. 
5—6 

Moon. 

p.m.    p.m. 
5  —  6 

Sun.         Saturn. 

p.m.    p.m.     p.m.    p.m. 

5  _  6    1    5  —  6 

The  use  of  the  above  table  is  threefold  ; 

1st.   It  is  used  in  the  t^rivini.'-  of  names,  as  just  described. 

c  2 


2dly. 


20  THE  NAMING.  Chap.  I. 

according  to   the  initials  or  terminals  of  the  planets,  the 
names  are  kept. 

2dly.  It  is  had  recourse  to  in  ascertaininjr  what  day  or  hour  is 
propitious,  or  otherwise,  for  the  performance  of  any  particular  busi- 
ness :  such  as,  for  example,  during  the  hour  that  Saturn  governs,  no 
good  work  is  on  any  consideration  to  be  undertaken  ;  viz. 

Saturn  ...  unpropitious,  being  the  celestial  Eunuch. 

Sun indifferent     Cook. 

Venus  .  . .  propitious      Prostitute. 

Mercury . .  propitious     Moonshee  (or  Teacher). 

Moon  ....  indifferent Messenger. 

Mars    ....  unpropitious Executioner. 

Jupiter   . .  projjitious Judge. 

3dly.  Having  ascertained  from  this  table  under  the  reign  of  what 
particular  planet  a  person  is  born,  they  cast  liis  nativity,  and  thereby 
predict  his  future  destiny.  For  instance,  should  an  individual  be 
born  on  Sunday  at  half  past  twelve  or  a  quarter  to  one  a.ai.  (which 
according  to  the  Mohummudans  would  be  Sunday  night,  they  cal- 
culating their  days  from  six  p.m.  to  six  p.m.  and  nominally 
from  sun-set  to  sun-set),  the  planet  who  is  sovereign  at  that  hour 
being  Venus,  her  influences  will  be  exerted  on  him,  and  he  will  be 
"  fond  of  music  and  singing,  of  dress  and  perfumes,"  &c.  For 
further  particulars  on  the  disposition  of  the  planets  read  what 
follows : 

The  seven  planets  are  supposed  by  astrologers  to  exert  many 
favourable  and  unfavourable  influences  on  the  human  race;  but  as 
they  are  too  numerous  to  be  all  inserted,  I  have  selected  here  a  few 
as  specimens  of  them. 

1.  The  Dispositions  of  the  Sun.  He  that  is  born  during  the  reign  of 
the  Sun,  whether  male  or  female,  will  have  the  following  good  and 
evil  qualities  inherent  in  him.  He  will  be  wealthy,  sensible,  pas- 
sionate, easily  irritated,  generous ;  he  will  acquire  much  property ; 
his  word  will  be  much  respected  ;  partial  to  black  and  red  clothes  ; 
amorous  ;  addicted  to  drinking ;  a  scoffer ;  little  formed  for  pious 
works;  annually  indisposed;  his  birth  will  be  auspicious  to  his 
parents,  but  he  will  outlive  them  both  {i.  e.  live  to  a  great  age). 

2.  The  Dispositions  of  Venus.  Fond  of  music  and  singing,  and  still 
more  of  dress  and  scents  ;  partial  to  sweet  and  savoury  dishes  ;  amo- 
rous ;  beautiful;  accomplished;  amiable  ;  delighting  in  always  making 
himself  appear  neat  and  spruce  ;  constantly  contriving  to  enrich  him- 
self at  the  expense  of  others;  not  disposed  to  disclose  his  own  secrets; 
never  without  perfumes  ;  voice  harmonious;  a  great  songster ;  a  plea- 
sant speaker ;  of  agreeable  conversation  ;  eloquent ;  numbers  ol  men 

and 


Sect.  4.  THE  NAMING.  21 

The  fifth  mode  is  to  give  the  child  one  of  the  names  con- 
tained in  the  following  list,  vi^. 


and  women  will  be  charmed  and  enraptured  witli  his  delightful  con- 
verse; he  M'ill  maintain  not  onlj' his  parents,  but  also  his  brothers 
and  sisters. 

3.  The  Dispositions  oi  Mercury.  A  man  of  wisdom  and  learning;  a 
transcriber;  versed  in  several  of  the  sciences  ;  an  ingenious  painter ; 
endowed  with  an  admirable  memory;  nay,  a  Hafiz,  or  one  who 
knows  the  ^^■hole  Qo?'«?t  by  heart;  a  poet;  wealthy;  a  perfect  master 
of  arts ;  many  Mill  derive  advantage  by  cultivating  his  society  and 
friendship;  he  will  never  be  solitary,  but  invariably  surrounded  by 
people  who  will  ever  be  subservient  to  his  will ;  an  arithmetician  ; 
of  uncommon  penetration  ;  affectionate.  If  favourably  disposed  to- 
wards a  person,  he  will  exert  his  utmost  to  exalt  him  to  the  highest 
honours ;  if,  on  the  contrary,  he  be  displeased  with  any  one,  he  will 
avoid  the  very  sight  of  him. 

4.  The  Dispositions  of  the  Moon.  A  gambler;  goodlooking ;  a 
drunkard ;  a  great  traveller ;  addicted  to  falsehood ;  a  gabbler ;  a 
man  of  reputation  in  the  assemblies  of  the  great;  subject  every  half 
year  to  diseases  arising  from  debility  and  cold  ;  having  a  natural  dread 
of  water;  his  life  in  danger  in  travelling;  a  blessing  to  his  parents 
and  friends. 

5.  The  Dispositions  of  Saturn.  Of  a  swarthy  or  dark  complexion  ; 
long-lived;  thin  habit  of  body;  black  eyes;  a  flatterer;  of  a  bilious 
temperament ;  a  loud  voice ;  courageous ;  a  brave  warrior ;  good- 
looking  ;  of  a  hastv  disposition  ;  perverse  ;  tyrannical ;  fond  of  chas- 
tising; unkind;  liberal ;  capricious  ;  will  detest  flattery ;  mind  pure  ; 
without  malice  ;  very  forgetful. 

6.  The  Dispositions  of  Jupiter.  His  daily  food  ever  abundant ;  he 
will  be  goodlooking;  a  Hafiz  ;  a  man  of  science;  a  judge;  learned; 
a  governor;  a  monarch  ;  a  Nuwwab  ;  by  some  means  or  other  he  will 
distinguish  himself  in  science  and  politics;  he  will  have  many  ene- 
mies, but  always  overcome  them ;  none  of  them  will  ever  be  able  to 
hurt  him  ;  he  will  be  of  mild  address  ;  of  a  sweet  voice  ;  in  handicraft, 
drawing,  and  writing  an  elegant  hand,  will  stand  unrivalled  ;  he  will  be 
sensible;  a  counsellor;  charitable;  firm  in  mind;  of  a  delicate  con- 
stitution; high-spirited;  extremely  persevering  in  all  vmdertakings. 

7.  The  Dispositions  of  il^r/jv'f.  Tyrannical;  of  ruddy  complexion; 
a  quick  talker  ;  kind  ;  one  easily  irritated  and  vexed ;  fond  of  white 
apparel  and  perfumes ;  acquainted  M'ith  several  of  the  ai'ts  and 
sciences;  earnestly  desirous  of  acquiring  general  knowledge;  much 
inclined  to  deprive  his  neighbour  of  his  monev,  and  hoard  it  up  for 
himself ;  most  ambitious. 


00 


THE  NAMING.  Chap.  I. 


If  on  the  day  or  night  of  Svnday  a  boy  be  born,  he  is 
named  Ibraheem,  Soolayman,  Daood,  Moosa,  I-yoob,  Ha- 
shim,  or  Imran;  if  a  girl,  she  is  named  Huleema,  Hubeeba, 
Zynub,  or  Khodayja, 

If  on  Monday,  a  boy  is  named  Mohummud,  Ahmud, 
Muhmood,  Qasim,  Qadir;  a  girl,  Fatema,  Ameena,  Hu- 
meeda,  Rafea,  Rooqea,  Zureena,  Rabea. 

If  on  Tuesday,  a  boy  is  named  Ismaeel,  Is-haq,  Aba 
Bukur,  Eeleeas,  Yasin ;  a  girl,  Huneefa,  A-ay-sha,  Kool- 
soom,  Shureefa,  Sukeena. 

If  on  Wednesday,  a  boy  is  named  Oosman,  Allee,  Ha- 
roon,  Hussun,  Hosein,  Oomur,  Salayh;  a  girl,  Rabea, 
Azeeza,  Jumeela,  Fazila,  Nujum,  Khoorsheid,  Sitara. 

If  on  Thursday,  a  boy  is  named  Yusoof,  Hummeed, 
Moostuffa,  Moortooza,  Sujjad,  Baqur,  Askurree,  Ruzza, 
JafFur,  Mohummud  Gowz ;  a  girl,  Maree-yum,  Asea, 
Hajira,  Zuleekha,  SufFoora,  Khyrun,  Wajida,  Wasila, 
Gufoor,  Maroof. 

If  on  Friday,  a  boy  is  named  Salayh,  Eesa,  Anwur, 
Noor,  Hydur,  Akurum,  Adum,  Sooltan,  Hubbeeb-oollah, 
Hufeez-oollah,  Kureem-oollah,  Ruhmut-oollah,  Aleem- 
oollah,  Qoodrut-oollah,  Abd-ooUah,  Zeea-oollah ;  a  girl, 
Mayher,  Mah,  Zohura,  Mahboobah,  Ameera,  Ruttun, 
Bano,  Khatoon,  Nissa,  Huwa,  Arefa,  Mama. 

If  on  Saturday^  a  boy  is  named  Abd-ool-qadir,  Abd- 
ool-kureem,  Abd-oor-ruzaq,  Abd-ool-wuhab,  Abd-oos- 
Suttar,  Abd-oos  Shookoor,  Abd-ool  Lutteef,  Shums-ood- 
Deen,  Nizzam-ood  Deen,  Sirraj-ood  Deen,  Mookurum, 
Siddeeq ;  a  girl,  Nazook,  Mamoola,  Luteefa,  Bilqees. 


PUTTEE.  03 

CHAPTER    II. 

Concerning-  the  rites  of  Puttee  and  Ch'huttee. 

Puttee*  is  a  custom  observed  on  the  third  day-f-  after  the 
woman's  confinement;  when  the  females  assemble,  dress  the 
mother  and  infant  in  red  clothes,  tie  a  red  handkerchief  on 
the  head  of  the  former,  and,  holding  a  red  cloth  as  a  canopy 
over  their  heads,  apply  kajul\  or  kalik^  to  their  eyelids. 
After  that,  they  fill  first  the  mother's  lap  and  then  those  of 
the  other  women  with  sonfana  \\  and  'pan-sooparee  ||  (betel). 
The  guests  after  this,  having  applied  a  little  huldee  (or 
turmeric)  to  the  mother's  face,  and  having  deposited  their 
rukhtunee  (i.  e.  some  money,  which  becomes  the  midwife's 
perquisite),  take  their  departure. 

From  the  birth  of  the  child  to  the  elChuttee^  they  celebrate 
the  days  with  as  much  festivities  and  rejoicings  as  their 
means  will  admit  of. 


*  Literally  signifies  the  division  of  a  woman's  hair,  which  is  combed 
towards  the  two  sides  and  parted  by  a  line  in  the  middle.  Why  the 
term  is  applied  to  this  ceremony  I  have  not  been  able  to  learn. 

t  According  to  Mrs.  Meer,  "  on  the  fourth  day  after  the  birtli  of  a 
"  son,  the  friends  of  both  families  are  invited  to  share  in  the  general 
*'  joy,  testified  by  a  noisy  assembly  of  singing-women,  people  chatter- 
"  ing-,  smell  of  savoury  dishes,  and  constant  bustle;  which  to  any  other 
"  females  in  the  world  would  be  considered  annoyances,  but  in  their 
**  estimation  are  agreeable  additions  to  the  happiness  of  the  mother, 
"  who  is  in  most  cases  screened  only  by  a  curtain  from  the  multitude 
"  of  noisy  visitors  assembled  to  rejoice  on  the  important  event." — 
Vol.  ii.  p.  5. 

X  Knjul,  or  lampblack;  procured  by  holding  any  metallic  substancfe' 
(generally  a  knife)  over  the  flame  of  a  lamp. 

§  Kalik,  the  soot  which  collects  under  the  bottom  of  earthen  pots, 
or  any  vessel  that  has  stood  on  the  fire. 

II  Vide  Glossarv- 


^4  CH'HUTTEE.  Chap.  TI. 

CKhuttee  should  be  observed  on  the  sixth,  but  takes 
place  more  generally  on  the  seventh  or  ninth  day  of  the 
accouchement.*  When  frequent  deaths  occur  among  the 
chiklren  in  a  family,  in  order  to  change  the  luck,  they 
perform  chliuttee  on  the  tliird,  instead  of  the  sixth  day ; 
but  the  proper  ch'huttee-da.y  is  the  sixth,  whence  the  origin 
of  the  term,  meaning  the  sixth. 

Early  on  the  morning  of  the  day  fixed  upon  for  the 
observance  of  the  ceremony,  the  midwife  washes  and  besmears 
the  floor  of  the  house  with  yellow  or  red  earth,  or  cow- 
dung,  and  then  goes  home. 

At  eight  or  nine  (lit.  eight  or  ten)  o'clock  of  that  day, 
the  wotnen  (men  having  no  part  in  this  ceremony)  despatch 
the  following  articles  to  each  of  their  female  friends  and 
relations,  on  a  large  platter  carried  on  the  head  of  the 
midwife,  and  eacii  individual's  portion  parcelled  out,  viz. 

Sik-kay-kaee  (mimosa  abstergens,  Roxb.),  or  reetha  (sa- 
pindus  emarginatus,  Vahl.),  with  which  they  wash 
and  clean  the  head. 

•  By  Mrs.  IVf .  H.  All's  account,  this  custom  would  appear  in  Upper 
Hlndoostan  to  be  obsei-ved  on  the  last-mentioned  daj'.  She  observes  : 
"  on  the  ninth  day  the  Infant  Is  bathed — I  cannot  call  any  of  its  pre- 
"  vious  ablutions  a  bath, — then  its  little  head  is  well  oiled,  and  the 
"  fillet  thrown  aside,  which  is  deemed  necessary  from  the  first  to  the 
"  ninth  day.  The  infant  from  its  birth  is  laid  in  soft  beaten  cotton, 
"  with  but  little  clothings  until  it  has  been  well  bathed ;  then  a  thin 
"  muslin  loose  shirt,  edged  and  bordered  with  silver  ribands,  and  a 
"  small  skull-cap  to  correspond,  comprises  their  dress.  Blankets^ 
"  robes,  and  sleeping  dress  are  things  unknown  in  the  nursery  of  a 
*'  zunana. 

"  The  infant's  first  nourishment  is  of  a  medicinal  kind,  composed 
"  of  anwltas  (cassia  fistula,  Lin.)  a  vegetable  aperient,  with  sugar  and 
"  distilled  water  of  anniseed  ;  this  is  c?A\q^  gootlee,  and  the  baby  has 
"  no  other  food  for  the  first  three  davs,  after  which  it  receives  the 
"  nurse's  aid.  After  the  third  day  a  small  proportion  of  opium  is 
"  administered,  which  practice  is  continued  dailv  until  the  child  is 
"  three  or  four  years  old." — Vol.  ii.  p.  0. 


Skct   1.  CirHUTTEE.  25 

Gmgilie  oil  (ol.  sesain.  oriental.  Lin.),  to  rub  over  the 
body  previous  to  the  application  of  the  chicksa  (vide 
Glossary). 

Chiksa  powder,  mixed  with  water,  to  apply  to  the  body, 
and  therewith  perfume  it,  after  the  oil  has  nearly  eva- 
porated. 

Lamp-black,  on  a  bit  of  stick,  to  apply  to  the  eye-lids. 

Pansooparee,  or  betel  (vide  Glossary). 

Pun-jay-ree^  or  caudle  given  to  puerperal  women  (Glos). 

After  the  child  has  been  washed,  a  koorta.,  made  of  any 
old  article  of  dress  that  had  been  worn  by  some  great  per- 
sonage who  had  lived  to  a  considerable  age,  is  the  first  dress 
put  on  the  child  (hitherto  having  worn  only  a  pinafore  tied 
round  the  neck,  and  covering  the  chest  and  abdomen),  in 
order  that  he  may  also  attain  to  as  great  an  age.  Should 
the  midwife  be  an  old  woman,  she  makes  up  a  koorta  of 
some  of  her  old  clothes,  and  brings  and  puts  it  on  the  child. 
Then  all  the  female  relatives  in  the  house  and  neighbour- 
hood bathe  themselves,  and  wear  the  fine  clean  dresses 
brought  by  the  washerman  for  the  mother  and  friends ;  for  it 
is  the  usual  practice  for  him  to  lend  for  that  day  to  poor 
people,  on  such  an  occasion,  clothes  which  belong  to  his 
employers,  for  which  he  is  suitably  rewarded.  Such  suits 
of  clothes  are  termed  inirrud  (or  borrowed). 

This  being  done,  they  place  the  lying-in  woman  on  an 
Indian  cot,  and  bathe  her  with  a  decoction  of  aromatic 
herbs,  viz.  of  a  handful  of  neem  (or  margosa  leaves*),  and 
shumhalee  (or  leaves  of  the  chaste  tree-f-).  At  this  time  it 
is  usual  to  give  a  present  to  the  midwife  of  some  ready 
money.     On  this  day,  the  kuleejee,  as  it  is  called,  of  a 


•  Melia  azatlirachtii.   Lin. 
t  V^itex  neg'undo.  Lin. 


26  CH'HUTTEE.  Chap.  IT. 

sheep  (viz.  the  heart,  liver,  lungs,  spleen,  and  kidneys),  are 
invariably  dressed  and  served  up  with  kliichree.  A  portion 
is  likewise  transmitted  to  all  absent  relatives,  and  the  night 
is  spent  in  singing,  music,  and  all  kinds  of  merry-making. 
These  ceremonies  are  observed  not  only  on  the  ch'huttee- 
day  of  the  first-born,  but  also  on  that  of  every  child. 
"  In  the  evening,  a  plate  of  Whichree  or  polaoo,  with  two  or 
three  kinds  of  curries  and  other  things,  according  as  they 
can  afford  them,  are  kept  over-night.  This  is  in  order  that, 
when  the  child  grows  up,  he  may  not  eye  and  covet  every 
article  of  food  he  sees.  Should  his  parents  not  keep  these 
thin  OS,  and  he  afterwards  turn  out  a  (joiirmand,  people  are 
apt  to  say  that  it  is  very  probable  his  hlianda  (as  this  dish 
is  called)  was  not  sufficiently  filled  witli  many  choice  viands; 
and  in  the  centre  of  this  dish,  a  lamp,  made  of  flour  paste, 
havino-  four  wicks,  is  occasionally  placed  and  lighted.  The 
friends  of  the  puerperal  woman,  on  seeing  this  bright  lumi- 
nary, drop  into  it  something  in  the  shape  of  money,  accord- 
ing to  each  one  s  means,  and  it  is  kept  burning  all  night ; 
but  next  morning  the  midwife  carries  it  off. 

The  dish  of  food  is  termed  chlmttee  ka  b'handa,  as  also 
rzd-jugga,  and  by  the  vulgar  clihuttee-mah  (or  sixth-day 
mother),  because  they  suppose  that  CJihuttee  (whom  they 
consider  an  angel  that  writes  people's  fates)  comes  and 
writes  the  child's  destiny  upon  it. 

The  ceremony  of  chlmttee  is  commonly  kept  by  the  lower 
orders  of  society ;  while  the  higher  classes  usually  substi- 
tute the  rite  Uqeeqa  (vide  next  chapter)  in  its  stead. 


THE  FORTIETH  DAY.  OJ 


CHAPTER  III. 

Concerning-,  1st.  Chilln,  or  the  fortieth  day.' — 2d.  Uqeeqn,  or  sacri- 
fice.— 3d.  Moondun,  or  shaving-. — 4th.  Placing-  the  chikl  in  the  Giih- 
ivara,  or  swinging  cradle. 

Sect.  1.  Chilla,  or  the  fortieth-day. 

Chilla  is  a  rite  observed  by  both  rich  and  poor  on 
the  fortieth  day  after  parturition,  and  is  esteemed  by 
them  an  important  festival ;  for,  agreeably  to  the  Shurra 
(or  precepts  of  Mohummud),  until  that  day  the  mother  is 
not  allowed  to  pray  or  fast,  touch  the  sacred  Qoran,  or 
enter  the  Musjid.  It  was  the  custom*  originally  to  refrain 
from  these  as  long  as  the  woman  had  any  issue  upon  her ; 
but  the  foolish  as  well  as  the  wise  among  the  female  sex 
have  equally  fixed  upon  the  fortieth  day  as  the  boundary  of 
self-denial. 

On  this  day,  as  well  as  on  that  of  ehlmttee  (and  also  by 
the  generality  of  people  on  the  twelfth,  twentieth,  and 
thirtieth,  called  the  monthly  chilla,  when  they  also  cook 
kheer,  Uhichree,  hkajee,  according  to  their  means),  the 
female  relatives  and  neighbours  assemble,  and  have  the 
lying-in-woman  and  infant  bathed  and  dressed  out  in  fine 
clothes.  Kheer  and  Whichree  having  been  cooked,  and 
fateeha  off*ered  in  the  name  of  his  holiness  Mohummud 
Moostuffa  (the  blessing !  &c.),  are,  in  the  forenoon,  eaten 
and  distributed,  and  sent  to  the  males  and  females. 

Tlie  female  acquaintances  are  invited  for  the  evening ; 
and  when  the  period  of  assembling  approaches,  doolees  are 
despatched  for  them. 

The  guests,  on  coming  to  the  feast,  necessarily  bring 


28  THE    FORTIETH  DAY.  Chai-.  III. 

some  nayoota  (or  present)  always  along  with  them,  every 
one  according  to  his  ability  ;  such  as  a  red  cloth  koorta,  or 
a  topee  (cap)  edged  Avith  lace,  or  of  brocade ;  a  gold  or 
silver  huns-lee  or  kurray,  for  the  baby,*  and  for  the  mother 
a  saree,  peshwaz,  orhnee,  cholee,  and  a  set  of  hungrees, 
pan-sooparee,  ^o\vers,  sweetmeats,  and  smid id ;  moreover, 
some  also  bring  for  the  father  a  sayla,  jmgree,  or  some  other 
dress.  These  are  either  brought  with  them  on  some  kind  of 
tray,  such  as  a  hdmq,  khoon,  kishtee,  soop,  or  in  baskets, 
(just  as  they  can  afford  it),  or  sent  for  afterwards. 

If  any  of  the  women  are  so  poor  as  not  to  be  able  to 
afford  any  thing  valuable,  they  content  themselves,  on  be- 
holding the  infant's  countenance,  with  putting  a  rupee  or 
two  into  its  hands. 

On  this  occasion,  it  is  customary  for  the  child's  maternal 
grandmother,  maternal  grandfather,  maternal  aunt,  and 
other  relatives  on  tlie  mother's  side,  to  bring  with  them  for 
the  child  a  present  (according  to  their  means),  of  a  gold, 
silver,  or  wooden  cradle;  some  ready  money,  a  pair  of 
kurray,  torray,  a  gold  or  silver  htmslee,  with  k'hichree, 
sugar  and  other  eatables,  jewels,  clothes,  &c. :  and  this  is 
called  kliichree  kee  rtissum  (or  the  kliichree  ceremony.) 

The  whole  of  that  day  is  spent  in  amusements  of  various 
descriptions ;  such  as  music,  vocal  and  instrumental,  &c. 

In  most  cities,  on  the  cJihuttee  and  chilla  days,  they 
engage  hijray  (eunuchs) ;  or  these  come  of  their  own 
accord,    to  dance,   sing,    and  play.     It   is   customary  for 


*  Also  "  taweezes  of  gold  and  silver ;  these  are  tablets  on  which 
"  engraved  verses  from  the  Qoran  are  inscribed  in  Arabic  charac- 
"  ters  ;  they  are  strung  on  cords  of  gold  thread,  and  suspended,  when 
"  the  child  is  old  enough  to  bear  their  weight,  over  one  shoulder, 
"  crossing  the  back  and  chest,  and  reaching  below  the  hip  on  the 
"  opposite  side." — Mrs.  Mecr  H.  AH,  vol.  ii.  p.  9. 


Sect.  I.  THE  FORTIETH  DAY.  39 

eunuchs  to  go  and  search  about  the  lanes,  callino-  out 
"  where  is  a  son  born  ?'"  and  when  a  boy  is  born  any  where, 
they  dance  at  the  house  of  the  parents,  and  exact  money 
from  them,  according  to  their  means.  If  a  girl  be  born,  they 
do  not  get  much — in  fact,  most  people  give  nothino-,  nor  are 
they  themselves  at  all  importunate  in  their  demands.  On 
the  birth  of  a  son,  should  they  not  be  sent  for,  they  contrive 
to  find  him  out,  go  to  his  house  and  dance.  Should  they 
be  suitably  rewarded  agreeably  to  the  rank  of  the  individual, 
well  and  good ;  if  not,  they  raise  a  clamour  and  noise,  and 
load  him  with  curses.  In  short,  they  do  not  leave  the 
house  until  they  obtain  something. 

Their  mode  of  dancing  is  as  follows :  A  good  looking 
person  among  them  is  selected  to  dance,  and  the  rest  play 
on  the  dholuk  and  munjeeray  and  sing.  Towards  the 
conclusion  of  the  dance,  the  dancer  makes  an  artificial  in- 
crease in  the  size  of  his  abdomen,  by  inserting  a  cloth  pad 
under  his  dress  to  represent  a  woman  with  child.  After  a 
little  while,  the  dancer,  as  if  in  actual  labour,  screams  and 
roars  out  lustily,  and  ultimately  drops  the  pad  as  if  bringing 
forth  the  infant.  Then  the  pretended  mother  rocks  it  in 
a  cradle,  or  dandles  it  in  her  arms.  After  dancing  and 
singing  awhile,  they  take  some  hetel  and  unboiled  rice,  and 
depart. 

In  the  evening  about  six  or  seven  o'clock,  the  male  relatives 
and  friends  are  likewise  invited  to  a  separate  ^tertainment; 
when,  after  they  have  offered  fateeha  over  polaoo  in  the 
name  of  all  the  prophets,  or  of  his  holiness  Mohummud 
Moostuffa  (the  blessing  !   &c.),  it  is  served  up  to  them. 

It  is  customary  among  some,  on  the  chliuttee  or  chilla 
night,  to  take  the  mother  out  into  the  open  air  with  the 
infant  in  her  arms,  and  make  her  count  a  few  stars.  After 
this  they  shoot  a  couple  of  arrows  into  the  air. 


30  1  HE  SACRIFICE.  Chap.  III. 

Sect.  2.   Uqeeqa,  or  Sacrifice. 

Among  some  people,  either  on  the  clihuttee  or  chilla, 
or  any  other  convenient  day,  the  rite  iiqeeqa*  is  performed. 
It  consists  in  a  sacrifice  to  God,  in  the  name  of  the  child,  of 
two  he-goats,  if  the  new-born  be  a  boy ;  and  of  one,  if  a 
girl.  The  he-goat  requires  to  be  above  a  year  old,  and 
suheeh-ool-aza  (or  perfect  and  without  blemish);  he  must  not 
be  blind  of  one  or  both  eyes,  or  lame,  and  is  to  be  skinned  so 
nicely  that  no  flesh  adhere  to  his  skin,  and  his  flesh  so  cut  up 
that  not  a  bone  be  broken.  It  being  difficult  to  separate  the 
flesh  from  the  smaller  bones,  they  are  boiled  and  dressed 
with  the  flesh  remaining ;  while  in  eating,  the  people  are 
enjoined  to  masticate  and  swallow  the  softer  bones,  and  the 
meat  is  carefully  taken  off'  the  larger  ones  without  injuring 
the  bone  The  meat  is  well  boiled,  in  order  that  it  may  be 
more  easily  separated  from  the  bones.  This  is  served  up 
with  mcmda,  chupatee,  or  rotee.-f  While  they  are  off'erino 
it,  an  Arabic  sentence  is  repeated ;  the  signification  of  which 
runs  thus  :  "  O  Almighty  God  !  I  offer  in  the  stead  of  my 
"  own  offspring,  life  for  life,  blood  for  blood,  head  for  head, 
""  bone  for  bone,  hair  for  hair,  and  skin  for  skin.  In  the 
"  name  of  God  do  I  sacrifice  this  he-goat.''  It  is  meri- 
torious to  distribute  the  food  to  all  classes  of  people,  save  to 
the  seven  following  individuals,  viz.  the  person  on  whose 
account  the  offering  is  made,  his  parents,  and  his  paternal 
and  maternal  grandfathers  and  grandmothers ;  to  whom  it 
is  nnUnvful  to  partake  of  it. 


*  Uqceqa  properly  implies,  both  the  ceremonies  of  the  sacrifice 
and  the  shaving-  of  the  child's  head  ;  but  to  this  latter  operation,  the 
people  of  this  country  liave  given  the  name  oi  Moondnn.  The  former 
is  a  rite  directed  to  be  observed  in  the  Huddees. 

t  Dirtercnt  kinds  of  Ijrcud. 


Sect.  2.  THE  SHAVING.  31 

The  bones,  boiled  or  unboiled,  skin,  feet,  and  head,  are 
buried  in  the  earth,  and  no  one  is  allowed  to  eat  them, 


Sect.  3.  Moondun,  or  Shaving. 

Among  the  respectable  and  wealthy,  Uqeeqa  is  first 
performed  ;  and  Moonchm  on  any  day  afterwards.  Though 
most  people  have  the  child's  head  shaved  on  the  uqeeqa  day, 
the  lower  classes  of  people  only  observe  the  latter  ceremony ; 
and  those  who  are  very  poor,  moreover,  to  save  expense  do 
it  on  the  same  day  with  one  of  the  preceding,  viz.  cKhuttee 
or  chiJla,  while  the  rich  perform  them  all  on  different  days. 

On  this  occasion,  the  child's  head  is  shaved,  and  the 
ceremony  is  denominated  Moondun;  from  moondna,  to 
shave.  Those  who  can  afford  it  have  it  performed  with  a 
silver-mounted  razor,  and  use  a  silver  cup  to  contain  the 
water;  both  of  which,  after  the  operation,  are  given  in  a 
present  to  the  barber,  together  with  one  and  a  quarter  seer 
of  rice,  some  pan-sooparee,  a  couple  of  wreaths  of  flowers,  a 
nosegay,  and  som.e  cash. 

After  the  head  is  shaved,  among  the  nobility  a  solution 
of  saffron,  and  among  the  poor  sundul  embrocation  is 
applied  on  it.  The  hair  is  then  weighed,  and  its  weight  in 
silver  being  distributed  among  the  religious  mendicants, 
it  is  tied  up  in  a  piece  of  cloth,  and  either  buried  in  the 
earth  or  thrown  into  the  water. 

Those  who  can  afford  it  have  the  hair  taken  to  the  water- 
side, and  there,  after  they  have  assembled  musicians  and 
the  women,  and  offered  fateeha  in  the  name  of  Khoaja 
Khizur*  over  the  hair,  on  which  they  put  flour,  sugar, 
ghee^  and  milk,  the  whole  is  placed  on  a  raft  or  juhaz,  (a 


*  Khoaja  Khizur. —  k'ide  chap,  xxvii. 


32  THE  CRADLING.  Chap.  III. 

ship,ch.xiv.sect.3.)  illuminated  by  lamps,  the  musicians  sing- 
ing and  playing  the  whole  time,  they  launch  it  on  the  water. 
Some  people  at  the  time  of  moondun  leave  choonfees  (or 
tufts  of  hair  unshaved)  in  the  name  of  particular  saints 
(vide  chap,  xxxii.),  and  take  great  care  that  nothing  unclean 
contaminates  them.  A  few,  vowing  in  the  name  of  any 
saint,  do  not  perform  moondun  at  all,  but  allow  the  hair 
to  grow  for  one  or  even  four  or  five  years ;  and,  either  at 
the  expiration  of  the  appointed  season,  or  a  little  before  or 
after,  proceed  to  the  durgah  (or  shrine)  of  that  saint,  and 
there  have  the  hair  shaved.  Should  it  happen  that  they 
are  in  a  distant  country  at  the  time,  and  have  not  'the 
means  of  repairing  to  his  shrine,  they  perform  fateeha  in 
his  name,  and  have  the  hair  shaved  at  the  place  where  they 
may  happen  to  be.  Such  hair  is  termed  jumal  choowtee^ 
or  jumal  hal.  This  ceremony  is,  by  some  men  and  women, 
performed  with  great  faith  in  its  efficacy. 

Sect.  4.    Placing  the  infant  in  the  Guhwara  or  Cradle. 

On  the  fortieth  day,  or  usually  on  some  previous  day,  the 
infant  is  placed  in  a, guhwara  {i.e.  a  swinging-cradle). 

At  the  time  of  the  ceremony  of  putting  it  in  the  swing 
(observed  in  the  evening),  the  females  having  assembled, 
apply  sundul  to  the  four  legs  of  the  cradle,  and  ornament 
them  with  red  thread.  Then  having  placed  four  cocoa- 
nuts  on  the  four  corners  within  the  cradle,  and  put  some 
boiled  chunna*  (or  Bengal  horse-gram),  together  with  ma- 
leeda  and  pan-sooparee  on  a  platter,  placed  on  the  floor 
near  the  swing,  or  held  in  the  hand,  they  lay  the  child 
down  in  the  cradle,  and  sing  some  customary  song  for 
lulling  babies  asleep ;  after  which,  for  the  sake  of  amuse- 
ment, they  scramble  for  the  eatables. 

•  Cicer  avieuatum.   Lin. 


Sect.  1.  FOLDING  THE  HANDS.  33 

They  sit  up  the  whole  night  amusing  themselves  with 
singing,  music,  &c.  Sometimes  they  perform  the  parts 
themselves,  and  play  on  the  dliol  and  munjeera  ;  at  other 
times  employ  hired  domneean  (professed  female  musicians) 
to  play  and  sing  to  them.  These  ceremonies  belong  pecu- 
liarly to  the  female  department. 


CHAPTER  IV. 

Concerning-,  1st.  The  child's  Ltiddoo  bandhna,  or  making  Luddoo, 
(alias  folding  hands). — 2d.  CluLttana,  or  causing  the  infant  to  lick, 
i.e.  weaning.' — 3d.  Dant  nctkulna,  or  teething. —  4th.  Mootfhee 
hnndkna,  or  crawling  on  all  fours. — 5th.  Kaoi  cJi' hay  da-na,  or  hor'in^ 
the  ears. 

Sect.  1. — Luddoo  bandhna. 
When  the  child  is  about  four  months  old,  in  playing 
with  his  hands  he  frequently  clasps  them  together ;  this 
action  is  construed  into  the  child's  forming  luddoos ;  con- 
sequently luddoos  (a  kind  of  round  sweetmeat)  are  imme- 
diately ordered  for  the  occasion  ;  and  after  they  have  invited 
the  nearer  relatives,  and  offered  fateeha  on  them  in  the 
name  of  the  Prophet  (the  blessing,  &c.),  they  are  distributed 
to  them,  and  after  this  they  make  merry. 

Sect.  2. — Chuttana. 
On  the  child's  attaining  the  age  of  seven  months,  the 
nearer  relatives,  male  and  female,  are  invited  to  a  feast ;  on 
which  occasion  they  cook  polaoo  and  feernee  or  kheer,  and 
having  offered  fateeha  in  the  blessed  name  of  his  holiness 
Mohummud  the  Chosen,  (on  whom,  &c.),  they  take  a  little 
of  the  feernee  with  the  fore-finger,  and  apply  it  to  the 

D 


34  TEETHING,  &c.  Chap.  IV. 

child's  tongue  (hence  its  name  chuttana.,  i.  e.  causing  to 
lick).  This  is  repeated  twice ;  and  may  with  greater  pro- 
priety be  termed  weaning,*  since  previous  to  the  performance 
of  this  ceremony  the  child  tasted  nothing  but  its  mother''s 
milk  ;  but  from  this  day  he  is  allowed  other  kinds  of  food.-h 
On  this  occasion,  as  on  all  similar  ones  when  females  ai'e 
entertained,  the  d^hol  and  iminjeeray  are  necessarily  present ; 
and  they  amuse  themselves  in  singing  and  playing  on  them. 

Sect.  3. — Dax\t  neekulna , 
Frequently  termed  dax\t  ghoowgwee ;  because  on  the  first 
tooth  making  its  appearance,  they  prepare  ghoongneean  of 
wheat  or  chunna  (Bengal  horse-gram),  that  is,  boil  them 
whole  with  sugar ;  and  having  offered  fateeha,  distribute 
them  among  the  relations,  friends,  and  neighbours.  Those 
who  can  afford  it  have  an  entertainment  in  the  evening. 

Sect.  4. — Mootfhee  handhna. 
Mootfhee  baiidhna  (or  closing  the  fists),  and  rengnn  (or 
crawling),  are  names  given  to  the  ceremony,  when  the  child 
shuts  his  fists  and  begins  to  crawl  on  all  fours.  On  this  occa- 
sion they  prepare  woorwoor«  (parched  rice),  mixed  up  with 
syrup  oigoor^  and  made  in  the  form  ofluddoos  (or  balls),  dis- 
pense them  among  the  invited  relations  and  friends,  and  spend 
the  night  in  amusing  themselves  with  singing  and  music. 

Sect.  5. — Kan  diJiaydana. 
When  a  girl  attains  to  the  age  of  one  or  two  years,  the 
lobes  of  her  ears  are  bored.    Having  put  into  the  lap  of  the 
operatrix  two  khopras  (or  dried  half-kernels  of  the  cocoa-nut) 

*  The  child  does  not  discontinue  sucking,  frequently,  till  he  is 
three  or  four  years  old. 

+  The  first  food  they  give  consists  of  milk  mixed  with  ff/iee  (or 
clarified  butter). 


Skct.  5.  INV^ITATIONS.  35 

and  pan-sooparee,  and  applied  sundul  to  her  neck,  they 
employ  her  to  make  the  holes.  By  degrees  other  holes  are 
bored  along  the  whole  edge  of  the  ear,  and  even  m  the  centre 
part  of  it,  till,  when  the  child  has  reached  the  age  of  two  or 
three  years,  slie  has  thirteen  holes  in  the  right  ear  and 
twelve  in  the  left.  Some  have  only  a  hole  bored  in  each 
lobe  of  the  ear,  a  second  in  the  middle  projecting  part 
over  the  orifice  of  the  ear,  a  third  above,  and  a  few  others 
here  and  there.  In  the  Deccan  it  is  considered  vulgar  by 
most  people  to  bore  holes  uniformly  all  round  the  edges  of 
the  ears,  as  that  practice  is  mostly  adopted  by  low-caste 
people,  such  as  kunjiirs  and  butchers. 


CHAPTER  V. 

Concerning  Daivnt^  or  invitation;  comprising,  1st.  The  sending  of 
Eelachee  (or  cartlamoms  with  verbal  invitations). — 2d.  The  bringing 
or  taking  of  Nny-oo-ta,  alias  Munja  (presents  carried  in  state),  bj' 
the  guests. 

Sect.  1. — Invitations. 

The  custom  of  sending  eelachee  (or  cardamoms)  is  a  form 
of  invitation  in  common  use  among  the  female  sex.  Men 
generally  invite  their  friends  by  letter. 

When  any  affair  of  importance  is  about  to  take  place  in 
a  person's  house,  such  as  a  nuptial  ceremony  or  an  enter- 
tainment, and  it  is  requisite  to  invite  ladies  on  those  joyful 
occasions,  this  is  done  by  the  transmission  of  cardamoms  to 
each  person,  as  follows  : 

Any  woman  in  the  habit  of  going  about  the  street,  lane, 
or  bazar,*  is  employed  for  this  purpose  ;  and  being  superbly 

•  Meaning,  one  not  immured. 


36  INVITATIONS.  Chap.  V. 

decked  out,  is  despatched  on  her  errand,  attended  by 
musicians  playing,  and  carrying  in  her  hand  a  brass  plate 
containing  sundul,  'pan-sooparee  ka  beereean,  (betel-leaf 
parcels),  together  with  sugar-candy  and  cardamoms  en- 
veloped in  red  paper,  separately  arranged  in  each  one''s 
name. 

The  woman  sent  with  the  cardamoms  approaches  the 
lady  with  the  utmost  respect,  and  having  made  her  obei- 
sance,* delivers  her  message  in  these  terms  :  "  Such  or  such 
"  a  lady  (naming  the  person)  sends  her  best  compliments 
"  and  embraces  to  you  ;  and  says,  that  as  to-morrow  there 
"  is  a  little  gaiety  about  to  take  place  in  my  house,  and  I 
"  wish  all  my  female  friends  by  their  presence  to  grace 
"  and  ornament  with  their  feet  the  house  of  this  poor  in- 
"  dividual,  and  thereby  make  it  a  garden  of  roses,  you 
"  must  also  positively  come,-\  and  by  remaining  a  couple 
"  of  hours,  honour  my  humble  dwelling  with  your  com- 
"  pany." 

Should  she  accept  of  the  invitation,  the  cardamon-bearer 
applies  a  little  of  the  sundul  to  her  neck,  stomach,  and 
back,  and  puts  her  share  of  sugar-candy  and  cardamoms 
into  her  mouth,  or  they  are  handed  to  her  along  with  the 
betel-leaf  parcel. 

Should  the  lady  not  be  willing  to  go,  sundul  is  only  ap- 
plied, and  a  pan  ka  beera  (without  any  of  the  cardamom 
and  sugar-candy)  handed  to  lier. 

Having,  after  this  fashion,  been  at  all  the  houses  and 
returned  the  message  (with  compliments),  of  their  intention 
of  coming,  next  day  a  doolee,  accompanied  by  a  maid- 
servant, is  despatched  for  them.  But  if  the  hostess  be  poor, 

•  For  the  diflferent  forms  of  salutation,  depending-  upon  the  rank  of 
the  individuals,  vide  Glossary. 

t  A  common  mode  of  saying',  do  not  decline  doing  so. 


Sect.  1.  ^         MAKINCi  PRESENTS.  37 

she  sends  her  own  women  to  escort  them  to  tlic  house  a 
little  before  daybreak."^ 

On  their  arrival,  the  lady  of  the  house  advances  to  the 
gate  to  meet  tliem,  and  embracing  and  welcoming  them 
with  smiles,  takes  them  by  the  hand  into  the  house,  and 
seats  them  on  the  carpet. 

On  many  minor  occasions  women  are  similarly  invited  by 
the  sending  of  such  a  messenger ;  but  she  is  unattended  by 
music,  and  does  not  carry  any  cardamoms,  simdul,  &c. 

Sect.  ^.—Presents  made. 

The  guests,  in  going  to  the  house,  must  bring  with  them 
some  nay-oo-ta  alias  munja  (i.  e.  presents),  and  in  so  doing, 
tliey  are  guided  by  the  consideration  of  the  nature  of  the 
feast,  as  Avell  as  by  a  regard  to  their  own  means. 

The  presents  usually  brought  on  the  celebration  of  the 
ceremonies  of  Clihuttee  and  Chilla  have  already  been  men- 
tioned ;  viz.  a  Mmslee,  kurray,  koorta,  topee,  saree, 
cholee,  pan-sooparee,  p'hool  and  sundul. 

On  the  occasion  of  the  child's  being  taught  bismilla,  the 
presents  consist  of  a  small  gold  or  silver  plate  of  the  weight 
of  eight  annas  or  one  fola,-f  suspended  by  a  red  thread, 
together  with  a  piece  of  velvet  sufficient  to  make  a  cholee, 
pati-sooparee,  flowers,  sundul,  and  sweetmeats. 

If  the  present  be  intended  for  a  wedding-gift,  it  consists 
of  a  shawl,  a  piece  of  muslin,  a  saree,  pugree,  or  cholee, 
with  pan-sooparee,  flowers,  and  sundul,  or  some  delicious 
viand  or  muleeda,  (a  kind  of  cake),  or  sweetmeats,  or 
merely  betel,  plantains,  and  cocoa-nuts.  These  are  either 
brought  along  with  them,  or,  as  among  the  great,  are  after 


*  Literally,  when  two  <//iun'ce)i  of  the  nif^-lit  are  &till  wanting, 
t  A  tola  (or  rupee)  weighs  exactly  three  drams. 


38  BIRTH-DAYS.  Chav.  V. 

their  arrival  carried  thither  by  the  men  in  great  pomp  and 
state. 

It  is  expected  that  those  in  low  circumstances  should 
make  a  present  of  at  least  a  velvet  cholee,*  with  some  sweet- 
meats, pan-sooparee,  flowers,  and  sundul,  according  to  their 
means. 

Should  they  not  have  brought  any  munja^  they  are  re- 
quired to  put  a  rupee  or  two,  or  half  a  rupee,  into  the  hands 
of  either  the  child  or  the  mistress  of  the  ceremony. 


CHAPTER  VI. 

Concerning  the  custom  of  forming  the  Sal  giruh  alias  Burrus  ganth, 
or  annual  knot,  i.  e.  the  Observance  of  the  Birth-day  Anniversary. 

This  custom  is  observed  on  the  anniversary  of  the  child's 
birth-day  :  it  is  commemorated  with  great  rejoicings.  Hav- 
ing cooked  polaoo,  and  invited  all  the  relatives  and  friends 
for  the  evening,  they  are  entertained  sumptuously.  Along 
with  the  polaoo  are  deposited  sometimes  kViullee  and  sugar, 
and  over  them  fateeha  is  offered,  eitlier  in  the  name  of  his 
holiness  the  Prophet,  or  Nooh  (Noah,  the  peace  of  God  be 
upon  them  ! )  This  being  ended,  some  old  dame  secretly  or 
openly  ties  a  knot  on  the  red  thread  brought  for  the  occasion. 
This  is  observed  annually  by  way  of  record  of  the  age  of  the 
individual.  The  women  amuse  themselves  all  night  with 
singing,  playing,  eating,  and  drinking.-f* 

This  is  a  custom  very  common  among  the  nobility ;  less 
30  among  the  lower  classes  of  people. 

•  Value  about  a  rupee,  or  two  shillings. 

+  Though  in  public  they,  as  well  as  the  men,  drink  only  such  beve- 
rages as  water,  shurbrit,  milk,  &c.,  it   is  not  uncommon  for  them   in 

private 


Chap.  VT.  ADORATION.  39 

Some  are  in  the  habit  of  giving  first  tlie  entertainment ; 
and  after  dinner  is  ended,  the  fateeha  on  the  Uhullee  and 
sugar,  or  sugar  alone,  with  the  above-mentioned  red-thread, 
in  the  name  of  his  holiness  Noah  (peace  be  unto  him!) 

The  reason  y^hy  fateeha  is  offered  in  the  name  of  Noah 
(peace  be  unto  him  !)  is,  that  since  he  lived  to  an  incalcula- 
ble age  (some  say  five  hundred,  others  a  thousand  years), 
it  is  to  be  hoped  that  by  imploring  his  blessing  the  child's 
age  will  likewise  prove  long.* 


CHAPTER  VII. 

Concerning  the  custom  of  teaehini";  the  Child  Bismilld,  (or  pronouncing; 
the  name  of  God,^  and  the  mode  of  doing'  it. 

The  ceremony  of  hismiUa  is  observed  when  the  boy  or 
girl  has  attained  the  age  of  four  years  four  months  and  four 
days.-f- 

Two  or  three  days  previous  to  it,  the  child  is  decked  out 
from  head  to  foot  in  yellow  clothes,  has  some  chiksa  applied 
by  sohagin  women,  and  is  seated  in  a  separate  room  appro- 
priated for  the  purpose ;  has  a  cloth  ceiling  erected  over  his 

private  to  take  strong  drink,  although  it  be  prohibited  in  the  Qoi-an  ; 
excusing  themselves  by  saying  that  there  is  no  harm  in  the  use  of  the 
juice  of  a  fruit,  (meaning  the  grape). 

'  The  girl's  years  are  numbered  by  a  silver  loop  or  ring  being  added 
"  yearly  to  the  gurdonee,  or  silver  neck-ring.  These  are  the  only 
"  methods  of  registering  the  ages  of  JMussulmaun  children. 

"  The  sal-giruh  is  a  day  of  annual  rejoicing  through  the  whole 
"  house,  of  which  the  boy  is  a  member;  music,  fireworks,  toys,  and 
"  whatever  amusement  suits  his  age  and  taste  are  liberally  granted  to 
"  fill  up  the  measure  of  his  happiness." — Mrs.  M.  H.  AH,  vol.  ii.  p.  10. 

t  If  a  daughter,  the  pulyoonffhun,  (or  plaiting  of  the  little  girl'?  side 
Jocks,)  is  likewise  first  performed  with  the  bi^milla. 


40  BISMILLA,  OR  Chap.  VII. 

head,  and  coloured  clotli  curtains  suspended  from  it  all 
round,  to  represent  a  throne.  Every  morning  and  evening 
while  they  are  rubbing  the  chiksa  over  his  body,  musicians 
continue  singing  and  playing,  and  the  child  is  not  allowed 
to  go  about.  This  is  denominated  munja  hythna  (i.  e.  sit- 
ting in  state). 

The  day  before  that  of  the  ceremony,  the  females  are, 
as  above  related,  invited  by  the  sending  of  eelachee  (or 
cardamons),  and  the  male  relatives  and  friends  by  letter, 
in  the  following  form  : 

"  To  (such  a  one)  the  obliger  of  friends,  greeting, 

"  At  this  poor  individual's  dwelling,  his  so'^  (or  daughter, 
"  as  the  case  may  be),  is  this  evening  to  be  taught  bismilla- 
"  khwanee  (or  to  repeat  the  name  of  God),  I  beg  you  will, 
"  by  becoming  one  of  the  party,  kindly  grace  and  orna- 
"  ment  the  assembly  with  your  presence,  and  joyfully 
"  partake  of  something;  for  by  so  doing,  you  will  afford 
"  me  peculiar  pleasure. 

"  The  letter  of  (so  and  so)  a  Moonshee  or  Mowluwee.'''' 

Among  the  illiterate  poor,  instead  of  a  note,  a  verbal 
message  is  sent  to  the  above  effect,  by  a  person  usually 
employed  on  such  errands. 

On  the  hismilla  day,  the  females  assemble  among  them- 
selves, and  the  men  meet  together  at  the  appointed  hour  in 
the  evening. 

The  child  having  been  bathed  in  the  afternoon,  and  all 
the  chiksa  washed  well  off  his  body,  they  exchange  his 
yellow  garments  for  red  or  white  ones  of  superior  quality ; 
such  as  task,*  badla,-f  mushroo,l  or  kumkhwab,§  (accord- 


•  Task,  or  cloth  interwoven  with  gold  or  silver  thread. 

t  Badla,  or  brocade  of  silken  stuff  variegated. 

J  Mushroo,  or  stuffs  of  silk  and  cotton. 

§  Kumkhwnb,  silk  interwoven  with  gold  or  silver  flowers. 


Chap.  VII.  ADORATION.  41 

ing  to  their  means)  ;  then  having  suspended  on  the  child's 
neck  the  gold  or  silver  plates  tied  to  a  red  thread,  which 
some  may  have  brought,  they  apply  siindul  to  his  neck, 
uttur  and  other  scents  to  his  clothes,  throw  a  garland  of 
flowers  round  his  neck,  put  gujray  (or  flower-bracelets)  on 
his  wrists,  and  crown  the  whole  with  a  sayhra  (or  wreath 
of  flowers,  or  of  gold-wire)  over  his  forehead.  In  short, 
they  adorn  him  in  every  way  possible. 

Thus  bedecked,  he  is  seated  in  the  presence  of  his  family- 
teacher,  or  in  front  of  some  learned  and  respectable  person, 
as  a  7rmshaekh  (or  divine),  &c. 

Near  them  are  placed  a  couple  of  trays,  containing  lud- 
doos  (two  large  ones  being  pasted  over  with  gold  or  silver- 
leaf),  together  with  flowers,  a.  nosegay,  sundiil,  a  small  gold 
or  silver  plate,  a  pen  and  inkstand  (the  two  last  also  some- 
times of  gold  or  silver),  betel  leaves,  and  cloth  of  some 
kind,  for  a  present  to  the  teacher. 

The  tutor,  after  offering  fateeha  over  the  eatables  in  the 
name  of  his  highness  Mohummvid  Moostuffa,  ( the  peace !  &c.) 
writes  on  the  plate  with  the  pen  dipped  in  the  sundul,  or  a 
solution  of  saffron  in  water,  the  words  bismilla  hirruhman- 
7ii7-ruheem,*  and  makes  the  child  lick  it  off".  He  then  puts  the 
two  ornamented  luddoos  into  the  hands  of  his  pupil  for  the 
purpose  of  tempting  him  to  go  through  his  task  with  plea- 
sure. It  is  also  customary  to  write  the  soora-e-alhumd  (or  the 
first  chapter  of  the  Qorati,  which  is  a  very  short  one),  on  red 
paper;  and  those  who  can  afford  it,  on  a  gold  or  silver 
plate,  and  give  it  into  the  hands  of  the  boy  or  girl,  and 
desire  him  or  her  to  repeat,  first  the  words  bismilla  hir- 
ruhman-nirruheem^*  then  the  soora-e- fateeha,  (or  the  first 
chapter,  called  also  by  this  name),  afterwards,  from  the  Iqra 

In  the  name  of  God,  the  merciful,  the  compassionate. 


42  BISMILLA.  Chap.  VII. 

or  soora-e-ulhiq,  (96th  chapter  of  the  Qpran),  the  following 
verses  or  sentences,*  the  literal  translation  of  which  is  as 
follows  :  "  Read,  in  the  name  of  thy  God ;  for  He  it  is  who 
"  hath  created  all  mankind  out  of  a  lump  of  coagulated 
"  blood.-j-  And  He  is  likewise  that  Almighty  Being,  who 
"  has  blessed  us  with  the  voice  of  utterance,  and  taught  us 
"  the  use  of  the  pen." 

The  above  being  the  sentence  of  the  sacred  Qpnm, 
which  was  the  very  lirst  that  was  revealed  to  Mohum- 
mud-the-chosen,  (the  blessing  !  &c.),  it  is  conceived  to 
be  one  of  great  excellence,  and  consequently  is  taught  to 
children. 

The  repetition  of  the  verse  being  concluded,  a  wreath  of 
flowers  is  thrown  round  the  neck  of  the  tutor,  the  bouquet 
handed  to  him,  srtndul  applied  to  his  neck,  and  the  piece 
of  cloth  intended  for  him,  together  with  the  abovemen- 
tioned  plate,  pen,  and  inkstand,  are  presented  to  him. 

After  this,  the  child  rises  from  his  seat  and  makes  his 
obeisance  to  his  master  and  the  company  ;  the  latter  offer 
their  congratulations  to  the  parents,  and  some  of  the  nearer 
relatives,  when  the  child  pays  his  respects  to  them,  put  a 
rupee  or  two,  or  a  gold-mohicr  into  his  hand. 

Then  the  luddoos  over  which  fateeha  was  offered,  are 
either  by  themselves,  or  afterwards  with  polaoo,  various 
descriptions  of  curries,  kuhahs,  &c.  placed  on  the  diistur- 
khivan  (or  cloth  spread  on  the  floor),  each  one's  share  being- 
accompanied  by  a  nosegay  ;  and  the  friends  set  down  to  the 
repast.  Dinner  being  ended,  betel-leaves,  flowers  and 
uttur,  are  offered  to  the  company  ;  and  a  few  minutes  after, 
they  retire. 


*  Qoraii,  chiip.  xcvi.  1  —  .5,  called  Iqrn. 
t  Alludiiia  to  tlio  I'a'tus  in  cnilnvo. 


Chap.  VII.  CIRCUMCISION.  43 

Should  dancing-girls,  bhand^-bhugteeay,f  or  singers, 
be  in  waiting,  they  likewise  amuse  the  company  for  half  an 
hour  or  so  with  their  performances. 

The  females  ai'e  similarly  entertained  among  themselves, 
and  sit  up  all  night — domneeans  (or  female  musicians) 
singing  and  playing  to  them. 

Next  day,  the  ladies  are  dispatched  to  their  houses  in 
doolees  ;  and,  if  the  landlord  be  a  man  of  property,  he  dis- 
misses them  with  presents  of  cholees  and  htmgrees.  If  not, 
on  the  occasion  of  any  such  joyful  celebration  at  any 
one  of  their  houses,  he  in  return  takes  suitable  presents  to 
them. 

After  this  ceremony,  the  child  is  sent  to  school. 


CHAPTER  VIII. 

Concerninc:  Khutna  alias  Soontan  (or  circumcision). 

Circumcision  among  Moosulmans  is  directed  to  be  per- 
formed between  the  age  of  seven  and  fourteen  years;  though 
occasionally,  it  is  done  either  before  or  after  that  period. 

Should  an  adult  of  a  different  persuasion  be  desirous  of 
embracing  the  Mohummudan  religion,  but  at  the  same  time 
dread  undergoing  the  operation,  it  is  not  essentially  neces 
sary  that  he  should  be  circumcised.  It  is  the  divine  com- 
mand, however,  that  he  should  be  initiated  into  the  tenets 
of  their  faith. 
.    The  ceremonies  attending  this  rite  are  as  follows  :  On  the 


*  Bhand,  a  mimic,  an  actor. 

t  B/i?f(jiteeat/,  a  dancing-boy,  dressed  up  as  a  dancing-girl. 


44  CIRCUMCISION.  Chap.  VIII. 

appointed  day  polaoo  or  muleeda  is  prepared,  and  fateeha 
being  offered  over  it  in  the  name  of  the  prophet  Mohummud 
Moostuffa  (the  peace !  &c.),  it  is  distributed  among  the 
friends.  Should  Providence  have  blessed  them  with  the 
means,  they  put  on  him  a  new  suit  of  clothes ;  and  for  a 
few  days  before,  some  people  apply  huldee  and  make  him 
munja  hythna  (or  sit  in  state),  as  described  above. 

On  the  day  appointed  for  the  ceremony,  they  deck  out  the 
child  in  fine  red  or  yellow  clothes,  or  brocade,  and  having 
decorated  him  with  abundance  of  flowers  (denominated 
p'hool  peenana^  or  the  adorning  with  flowers),  and  applied 
Tneesee  to  his  teeth  (the  only  occasion  on  which  males  use 
meesee),  accompanied  with  people  letting  off  fire-works,  and 
carrying  artificial  flowers,  trees,  &c.,  (termed  «rms^),  as  well 
as  musicians,  they  perform  shub-gusht  (or  nocturnal-peram- 
bulation) and  bring  him  home  to  be  operated  upon. 

Others  again,  postponing  the  preliminary  ceremonies  of 
dinner,  sitting  in  state,  and  perambulating  the  city,  till  after 
the  operation  is  performed  and  the  wound  healed  (whicli 
is  generally  about  a  week  after),  bathe  the  patient,  let  him 
sit  in  state  for  a  few  days,  and  then  have  the  grand  noc- 
turnal-perambulation.* 

On  this  occasion,  likewise,  the  ladies  and  gentlemen  are 
invited  and  entertained  as  before  related. 

The  mode  of  performing  the  ceremony  of  circumcision  is 
as  follows. — Tlie  boy  is  seated  on  a  large  new  earthen  pot 
inverted  (or  on  a  chair)  with  a   red  handkerchief  S2)read 


•  "  At  Lucknow,"   Mrs.  Meer  observes,   "  we  see,  almost  dailj-, 

"  processions  on  their  way  to  the  Durgah  (before  described),  wliere 

"  the  father  conveys   the  young-  ]Mussulniaun  to  return  thanks   and 

"  public  acknowledgments  at  the  sainted  shrine.     The  procession  is 

"  planned  on  a  grand  scale,  and  all  the  male  friends  that  can  be  col- 

"  lected  attend  in  the  cavalcade  to  do  honour  to  so  interesting  an 

"  occasion."     Vol.  ii.  p.  12. 


Chap.  VIII.  CIRCUMCISION.  45 

over  it,  having  swallowed,  about  a  couple  of  hours  before, 
some  majoon,  or  sweetened  bhung,  or  siibzee,  which  is  admi- 
nistered with  the  double  view  of  intoxicating  him,  so  as  to 
prevent  his  crying  much,  and  of  acting  as  an  anodyne  to 
mitigate  his  sufferings. 

At  tlie  time  when  the  operation  is  to  take  place,  a  few 
friends  and  relatives  are  invited,  and  some  of  them  hold  the 
boy  firmly,  while  the  barber,  (whose  office  it  is,)  with  a  sharp 
razor  performs  the  operation.  The  moment  it  is  over,  the 
child  is  desired  to  vociferate  aloud,  three  times,  the  word 
"  deetit""  (religion)  ;  and,  by  way  of  coaxing  the  boy,  they 
direct  him  to  slap  the  operator  for  having  put  him  to  so 
much  pain.  Besides,  they  get  one  of  the  nearest  and  most 
respectable  relations  to  chew  some  betel  leaves  (which 
colours  the  spittle  red),  and  spit  on  the  wound  the  instant 
it  is  made,  in  order  to  make  the  boy  believe  that  the  red  fluid 
is  spittle,  and  not  blood ;  and  they  endeavour  to  quiet  him 
by  assuring  him  that  it  is  such  a  one  who  has  merely  spit 
upon  him.  After  that,  the  boy,  through  shame,  remains 
quiet ;  or,  if  he  be  mischievous,  he  loads  him  with  abuse. 

After  the  operation,  the  barber  applies  some  suitable 
dressing  to  the  wound,  which  heals  in  the  course  of  a  week. 
He  then  receives  his  professional  fee  of  a  rupee  or  two. 
While  the  ceremony  is  performing,  some  rice  or  ready 
money,  together  with  a  couple  of  chaplets  of  flowers,  pan- 
sooparee  and  sundul,  are  placed  near  them.  After  all  is 
over,  the  wreaths  of  flowers  are  thrown  over  the  barber's 
head,  some  sundul  is  applied  to  his  neck,  the  rice,  the 
earthen  pot,  and  red  handkerchief  are  given  to  him  in  a 
present.  Should,  however,  the  boy  have  been  seated  on  a 
chair,  the  latter  is  not  given  away. 

When  a  boy  is  circumcised,  if  his  parents  are  poor,  they 
give  him  nothing  to  eat  save  rotee  or  imdeeda,  and  sometimes 


46  CIRCUMCISION.  Chap.  VIII. 

hurreera;  if  rich,  he  is  daily  fed  on  chicken  broth  and 
roteerow-gundar  (or  wheaten  cakes  with  plenty  of  ghee  in 
it)  until  such  time  as  the  wound  heals,  in  order  to  support 
strength ;  and  nothing  besides.  No  such  flatulent  diet  as 
dal,  &c.,  is  allowed ;  for  these  retard  the  cure,  by  occasion- 
ing  a  superabundant  suppuration. 

It  is  customary  with  some  women,  (for  others  have  no  faith 
in  it,)  never  to  have  a  child  circumcised  alone,  but  always 
along  with  another  to  make  an  even  number ;  consequently, 
when  they  have  one  or  three  of  their  own  to  undergo  this 
rite,  they  get  some  poor  woman's  son  to  be  circumcised  with 
theirs.  Should  they  not  succeed  in  procuring  one,  they 
substitute  an  earthen  budhna  (or  a' pot  having  a  spout)  ;  in 
the  mouth  of  which,  they  insert  a  pan  ka  beera  (or  betel- 
parcel),  and  place  it  near  them  :  and,  after  circumcising  the 
boy,  they  cut  off  the  pan  ka  beera  (or  betel-parcel)  ;  which 
is  to  represent  a  second  circumcision.  They  consider  it 
favourable,  if  the  boy,  during  the  operation,  or  soon  after, 
void  urine ;  as  it  prevents  the  blood  from  getting  in  and 
coagulating  in  the  urethra.  They  guard  the  boy  against 
the  contact  of  dogs,  cats,  and  other  defilements — such  as 
women  who  are  unwell ;  for  it  is  supposed,  that  to  see  them 
or  receive  their  shadow  is  unlucky  ;  and  they  are  also  afraid, 
lest  the  smell  of  blood  should  induce  these  animals  to  bite 
ofi^  the  part.  They  likewise  guard  against  ants — if  poor, 
by  putting  ashes  all  round  the  child's  bed  ;  if  rich,  by 
placing  the  legs  of  the  bed  in  stone-basins  containing  water; 
which  prevents  ants  from  approaching  the  patient :  for  these 
insects  are  generally  attracted  by  the  smell  of  blood.  They 
moreover  tie  a  peacock's  feather,  a  copper  ch'hilla  (or  ring) 
by  means  of  a  blue  thread,  to  the  neck,  wrist,  or  ankle  of 
the  child,  and  bum  ispund. 


CiAP.  IX.  nUDDEEA  47 


CHAPTER  IX. 

Concerning'  the  Hnddeea  (or  conclusion  of  the  child's  reading  of  the 
Qornn),  and  the  making  of  presents  to  the  Tutor,' — including  the 
subject  of  Eedee. 

After  the  boy  or  girl  has  read  the  sacred  Qoran  com- 
pletely through,  a  propitious  day  is  fixed  upon  {vide  horos- 
cope, page  19),  for  the  purpose  of  making  presents  to  the 
teacher,  as  well  as  for  the  purpose  of  causing  the  child  to 
exhibit  in  public,  his  proficiency  in  reading. 

The  day  before,  the  females  are  invited  by  the  sending  of 
eelachee  (cardamoms),  and  the  males  by  letter  or  a  verbal 
message. 

In  the  evening,  the  Qo>'«w-reader,  decked  out  in  superb 
apparel,  is  seated  in  presence  of  his  master  in  the  male 
assembly,  with  the  Qoran  in  his  hands ;  near  them  are 
deposited  for  the  tutor,  a  robe  of  honour,  and  some  money 
according  to  the  person^s  means,  and  betel,  flowers,  sundul 
and  sweetmeats  in  trays  ;  a  small  cup  with  some  ajwaeen 
(bishop's-weed  seed),  and  a  little  salt. 

The  master  then  desires  the  child,  after  reading  the 
soora-e-fateeha,  alias  alhumd  (the  praise,  or  first  chapter),  and 
a  few  sentences  of  the  soora-e-huqr,  alias  A.  L.  M.  (second 
chapter),  to  read  the  two  chapters  of  tlie  sacred  Qoran, 
named  Ee-a-seen  (chap.  36.),  and  B,uhman  (chap.  55.),  in 
which,  in  elegant  and  figurative  language,  the  unity  of  the 
Deityjs  beautifidly  described.  Accordingly,  the  child  reads 
them  in  the  assembly,  with  a  distinct  and  audible  voice. 

When  concluded,  the  school-master  having  offered ^feeArt-. 
in  the  name  of  his  highness  Mohummud  Moostuft'a  (the 
blessing,  &c.)  over  the  eatables,  desires  his  pupil  to  breatlie 


48  HUDDEEA.  ,  Chap.  IX. 

on  the  bishopsweed-seed  and  salt ;  and,  after  blessing  him, 
says,  "  I  forgive  all  the  trouble  I  have  had  in  teaching 
"  thee  the  knowledge  of  the  sacred  Qpran,  and  do  now,  in 
"  the  presence  of  this  assembly,  with  my  Avhole  heart  and 
"  soul,  freely  bestow*  on  thee  what  I  have  taught  thee."" 

The  discerning  scholar  then,  with  the  most  profound 
reverence,  makes  his  obeisance  to  his  preceptor,  and  offers 
to  him  the  contents  of  the  trays,  the  dress,  money,  &c. 
intended  for  him,  together  with  some  of  the  bishop's-weed- 
seed  and  salt.-f-  To  every  individual  of  the  assembly, 
some  of  the  sweetmeat,  with  a  little  of  the  bishopsweed- 
seed  and  salt,  as  sacred  J  relics,  are  distributed.  In  some 
cities  it  is  not  customary  to  bring  the  Qoran  along  Avith  the 
boy  to  the  assembly,  but  they  make  the  boy  repeat  the 
punjaet  (viz.  lillahay  mafis  summawatay  wallurzay,  &c. 
to  the  end),  and  some  other  chapter.  Indeed  some  people 
have  nothing  read ;  and  instead  of  bishop's- weed-seed  and 
salt,  they  place  d'han-kay-Kheeleea'Cit  and  butasha  (swollen 
parched  rice  and  spungy  sweetmeat),  and  each  member  of 
the  assemblies  of  males  and  females  give  to  the  boy  a  rupee 
or  two  according  to  their  means,  which  becomes  the  tutor's 
perquisite. 

The  obligations,  however,  on  the  part  of  the  school-boy 
towards  his  master,  do  not  terminate  with  the  giving  of 
these  presents;  but  invariably  at  every  feast,  marriage, 
dinner-party,  &c.  the  teacher's  dues  are  to  be  rendered.  In 
short  he  should  be  honoured  as  one's  own  father,  for  people 
in  the  world  are  said  to  have  four  fathers,  viz.  1.  Their 
own   father   (properly   so  called;)   2.  Their  preceptor;  3. 


•  i.  e.  the  benefits  of  the  knowledge  of  it. 
t  An  excellent  remedy  for  <iripes. 

+  Rendered  so  by  its  li;n  ing-  Iiad  the  contents  of  the  whole   Qoran 
blown  on  it. 


Chap.  IX.  HUDDEEA.  49 

Tlieir  father-in-law;  and  4,  Their  moorshud  (spiritual 
guide). 

Besides,  the  Prophet  has  assured  us,  tliat  if  any  person 
at  his  daily  devotions  repeats  the  doa-e-masoora  (or  sup- 
plication for  the  remission  of  sins),  for  his  parents  and 
teachers,  the  Almighty  will  undoubtedly  hear  and  answer 
his  prayers. 

For  such  children  as  go  to  school,  the  master  usuall}^ 
writes  eedce  {i.e.  a  verse  of  something  relating  to  the  eed,  or 
feast),  or  a  blessing  on  the  child,  on  coloured  or  xur-afshanee 
(illuminated)  paper,*  which  he  desires  him  to  take  and  read 
to  his  parents.  On  witnessing  the  progress  that  their  child- 
has  made  in  reading,  they  send  by  his  hands  some  rupees, 
or  a  few  /?^ce,  by  way  of  a  present  to  the  mastei . 

There  are  four  eeds  (or  feasts)  in  the  year,  on  which 
occasions,  by  distributing  these  eedees  among  the  scholars? 
the  masters  exact  presents  from  their  parents,  viz.  at  the 
feasts  Akhrce  char  shoomba  (ch.  xvi.),  Shaaban  (p.  xxii), 
Rumzan  (ch.  xxiv.),  and  Buqur  eed  (ch.  xxvi.)  -f- 

In  the  sacred  Qpran  there  are  ihiviyjoozes  (or  sections)  ; 
on  the  commencement  of  the  perusal  of  each  of  which  it  is 
customary  to  observe  hvddeea.  Among  these,  there  are  four 
principal  ones;  ^J^^.,  at  the  conclusion  of  the  reading  of  a 
quarter,  of  a  half,  of  three-quarters,  and  of  the  whole 
of  the  sacred  volume ;  and  of  these,  again,  the  last  is  the 
most  important. 


•  Zur-afshanee  is  paper  sprinkled  over  with  gold-dust.  ^Vhereas, 
mozurriq  is  paper  on  which  are  pasted  devices  in  gold  leaf. 

t  There  are  five  eeds,  or  feasts,  held  annually.  The  two  principal 
ones  are  the  Rumzan  (east  or  eedooljitr  andthe  Buq7--eed;  which  are 
Furz  and  Soonnut,  (i.e,  commanded  to  be  observed  both  by  God  and 
the  Prophet);  the  other  three  are,  Mo/iurnrm,  ^khrei'  cl/rn-  shoomba 
and  Shub-c  buraf,  which  are  only  soonnut,  (or  commanded,  viz.  by  the 
Prophet). 

E 


50  IIUDDEEA.  Chap,  IX. 

Independently  of  these,  whenever  the  scholar  commences 
a  new  book,  it  is  necessary  to  entertain  the  master  in  a 
similar  manner,  and  to  observe  what  is  called  huddeea: 
viz.  sweetmeat,  betel,  siindul,  choorivay  (parched  rice),  and 
toasted  chunnay  (Bengal  horse-gram),  called  poo^/jawee,  with 
money,  such  as  a  rupee  or  two,  according  to  each  one's 
means,  are  sent  by  the  parents,  and  placed  before  the 
teacher  in  the  school-room,  over  which  the  latter  having 
offered  fateeha  in  the  name  of  his  holiness  Mohummud 
Moostuffa,  (the  peace,  &c.)  and  the  author  of  the  book, 
distributes  the  sweetmeats,  poothanee,  &c.  among  the  school- 
boys. He  applies  sundul  to  the  necks  of  all  the  scholars, 
and  sometimes  a  little  to  his  own,  or  he  takes  a  little  sun- 
dul in  his  hand,  and  smelling  its  fragrant  odour,  repeats  the 
</Mrooc?  (blessing),  and  having  heard  their  lessons,  and  given 
them  new  ones,  dismisses  them  for  the  other  half  of  the 
day. 

If  the  number  of  scliolars  be  great,  and  too  many  holi- 
days would  be  the  consequence,  the  master  defers  the 
fateeha  till  Thursday  (the  established  day  for  the  half- 
holiday),  and  then  having  performed  it  over  two  or  three 
pupils'  huddeeas,  converts  the  two  or  more  holidays  into 
one. 

In  short,  they  embrace  every  opportunity  to  compliment 
the  tutor  ;  for  a  blessing  from  his  auspicious  mouth  is  equi- 
valent to  perusing  a  hundred  books  ;  since,  while  his  curse 
rests  upon  any  one,  the  study  of  a  hundred  volumes  will 
profit  little :  nay,  he  should  be  esteemed  equal  to,  if  not 
greater  than  one's  own  father  and  mother ;  inasmuch,  as  he 
makes  one  acquainted  with  the  laws  and  writings  of  God 
and  his  messenger,  and  explains  the  doctrines  of  religion. 
While  the  natural  parents  nourish  the  body  with  tem- 
poral food,  he  provides  it  with  spiritual. 


Chap.  X.  VIRGINITY.  51 


CHAPTER  X. 

Concerning;  the  period  of  Virginity,  and  the  Ceremonies  observed  on 
the  occasion. 

When  a  ffirl  has  her  menses  for  the  first  time,  it  is  called 
balig  hona  (arriving  at  the  age  of  puberty  or  discretion) ; 
pyhlee  sir  myla  hona  (the  head  becoming  dirty  for  the  first 
time) ;  or  burron  tnen-milna(revn:hmg  the  age  of  womanhood; 
literally,  mixing  with  the  grown-up). 

At  the  lunar  periods,  the  circumstance  is  denominated 
hyz-ana  (the  approach  of  the  menses) ;  nuhanee  ana  (the 
arrival  of  the  season  for  bathing)  ;  sir  myla  hona  (head  be- 
coming filthy ;  a  handsome  excuse  for  bathing);  bay-numazee 
ana  (become  unfit  for  prayers);  or  napak  hona  (becoming 
unclean). 

Among  Moosulman  girls  the  period  of  virginity  is  from 
ten  to  fourteen,  generally  about  twelve  years  of  age.* 

At  a  girl's  first  menstruation,  seven  or  nine  married 
women  of  the  house  and  neighbourhood  meet  in  the  after- 
noon, and  each  applies  a  little  chiksa  to  her  body,  adorns 
her  neck  with  a  couple  of  garlands  of  flowers,  anoints  her 
head  with  phoolail  ka  tail  (odoriferous  oil),  and  confines  her 
to  a  private  apartment.  The  women  having  spent  awhile 
in  singing,  music^  &c.  depart  to  their  own  homes. 

For  seven  days  the  poor  girl  is  shut  up  in  the  room,  not 
allowed  to  go  out,  engage  herself  in  any  employment  what- 
ever, or  bathe ;  and,  during  all  that  time,  her  diet  consists 


•  Mrs.  Meer  (vol.  ii.  p.  349.)  observes,  "  Girls  are  considered  to 
"  have  passed  their  prime  when  they  number  from  sixteen  to  eighteen 
''  years  ;  even  the  poorest  peasant  would  object  to  a  wife  of  eighteen.  ' 


52  VIRGINITY.  Chap.  X. 

solely  of  Jihichree,  ghee,  bread,  and  sugar :    all  fish,  flesh, 
salt  and  acid  food  being  prohibited. 

On  the  seventh  day  she  is  bathed.  The  above-mentioned 
women,  having  assembled  in  the  morning,  hold  a  red- 
coloured  cloth  over  her  head  in  the  form  of  a  canopy,  take  a 
small  earthen  hudhnee,*  either  plain  or  nicely  painted  over, 
and  having  fastened  to  its  neck  a  6efe/-leaf  parcel  by  means 
of  a  red  thread,  and  dropped  into  it  four  or  five  hurla'f  and 
bhurla,l  each  woman  pours  warm  water  with  it  twice  on 
her  head. 

Befoi'e  these  women  commence  the  superintendance  of  the 
ablutions,  their  laps  are  filled  with  muleeda^  and  betely§  and 
sundul  is  applied  to  their  necks. 

In  the  evening  an  entertainment  is  given  to  the  relatives  of 
both  sexes ;  when  the  girl,  according  to  her  means,  is  decked 
out  in  new  and  elegant  attire,  and  adorned  with  hungrees, 
(glass  bracelets,)  &c.  All  that  day  and  night  they  amuse 
themselves  in  eating,  drinking,  singing,  and  playing. 

If  the  girl  be  married,  and  has  not  already  consummated 
the  rites  of  wedlock  (which  is  more  than  probable),  the 
husband  leads  his  wife  home  to  enjoy  her  ;  leaving  the  com- 
pany to  amuse  themselves.  On  the  day  when  a  girl  has 
attained  the  age  of  virginity,  her  parents  generally  make  their 
son-in-law  a  present  of  a  new  suit  of  clothes,  according  to 
their  means ;  and  having  seated  their  daughter  and  son-in- 
law  together  in  one  place,  they  adorn  them  with  flowers. 
But  to   allow  such  an   indecent  occurrence  to  become 


*  Budhnee,  a  kind  of  pot  with  a  spout  like  an  ewer, 
t  Hilda,  Chebulic  myrobolan  ;  Terminalia  chebula,  Willd. 
X  Blmrln,  Belleric  ditto  ;  Terminalia  bilirica,  Roxb. 
§  These  they  receive  in  their  clothes,  the  fore-part  of  the  saree  which 
is  tucked  up  on  one  side. 


Chap.  XI.  PUBERTY.  53 

public  is  only  the  custom  among  the  lower  classes  of  people; 
the  higher  and  more  polished  ranks  of  society  never  expose 
such  an  indelicate  circumstance  when  it  takes  place  in  the 
family. 


CHAPTER  XI. 

Concerning  the  age  of  Puberty  or  JNIaturity  in  Males;  and  the  ob- 
servance of  the  religious  duties  required  of  them  after  reaching 
manhood. 

When  a  boy,  on  arriving  at  his  twelfth,  thirteenth,  or 
fourteenth  (some  at  the  fifteenth,  sixteenth,  seventeenth,  or 
eighteenth)  year,  experiences  a  pollutio  nocturna,  it  becomes 
his  indispensable  duty  thereafter  to  conform  strictly  to  the 
fundamental  principles  of  his  religion,  viz.  confession  of 
faith,  prayer,  fasting,  alms-giving,  and  pilgrimage.  This 
is  equally  applicable  to  girls. 

Previous  to  this  period,  i.  e,  during  their  childhood,  all 
their  good  and  evil  deeds  were  laid  to  the  charge  of  their 
parents ;  but  after  this,  they  are  themselves  responsible  for 
their  own  actions. 

When  the  youth  is  overtaken  by  a  pollutio  in  somno,  it 
becomes  absolutely  necessary  for  him  to  bathe  on  the  morn- 
ing following;  for,  until  he  has  purified  himself  by  so 
doing,  it  is  unlawful  for  him  either  to  eat,  pray,  touch  the 
Qpran,  or  go  to  the  mosque. 

These  rules  extend  likewise  to  other  ablutions,  directed 
to  be  observed  by  divine  command.  Of  these  there  are  four, 
termed  gosool,  or  bathing,  viz.  1st.  after  pollutio  nocturna  ; 
2d.  after  menses;  3d.  after  coitus ;  4th.  after puerperium. 

The  period  to  which  the  first  and  third  bathing  may  be 


54  -  MOHUMMUDANISM.  Chap.  XII. 

delayed,  is  nine  or  ten  o'clock  next  morning.  The  second, 
from  the  seventh  to  the  tenth  day.  The  last  cannot  be 
resorted  to,  with  propriety,  until  the  discharge  has  ceased ; 
but  a  parcel  of  ignorant  women  have  fixed  the  fortieth  day 
of  child-bed  for  it. 

The  manner  of  bathing  is  as  follows :  After  slightly 
Avetting  the  body,  and  reading  some  short  prayers  which 
are  appointed  for  this  purpose,  he  gargles  his  throat  three 
times,  then  bathes ;  thoroughly  wetting  his  whole  body, 
uttering  the  following  sentence  in  Arabic  :  "  I  desire  by 
"•  this  ablution  to  purify  my  body  for  prayer,  and  to  re- 
"  move  all  my  inward  filth  and  corruption." 

Some  of  the  uneducated  among  the  vuloar  throw  first 
three  pots  of  water  on  the  head,  then  three  on  the  right 
shoulder,  afterwards  three  on  the  left,  and  liaving  taken  a 
little  water  in  the  hand,  either  after  reading  durood 
(thanksgiving),  or  without  it,  they  sprinkle  it  on  the 
clothes,  in  order  that  they  also  may  be  purified. 


CHAPTER  XII. 

Concerning  the  real  foundation  of  Mohummudanisra. 

Mohummudanism  comprises  five  divine  commands,  viz. 

1st.  Kubna  purhna  (or  confession  of  faith). — 2d.  Numaz 
kurna  (or  prayers). — 3d.  Roza  rukhna  (or  fasting). — 
4th.  Zukat  dayna  (or  almsgiving). — 5th.  Mukkay  ka  huj 
kojana  (or  pilgrimage  to  Mecca.) 

Section  I.  Kulma  pvrhna  (or  Confession  of  fait/i). 

That  is  ^  La-il-la-hah,  Il-lul-la-ho  Mohitmmud-oor, 
'•  Jiussool  Oollahay,'^'  which  signifies,  "  There  is  no  other 


Sect.  1.  PRAYER.  55 

"  God  except  the  one  true  God,   and   Mohummud  is  the 
"  prophet  (or  messenger)  sent  by  God." 


Section  2.  Numaz  kurna  (or  Prayer'). 

There  are  five  seasons  for  prayer  prescribed  by  the 
divine  law,  viz. 

1.  Fujur  kee  numaz,  or  morning  prayer,  from  five  a.m., 
or  dawn  of  day,  to  sun-rise.  Should  this  hour  unavoidably 
have  passed  by  without  prayer  having  been  offered,  the 
same  prayers  are  to  be  repeated  at  any  other  convenient 
time ;  and  although  the  same  blessing  will  not  attend  a 
prayer  that  has  been  omitted  at  the  appointed  period,  it  is 
nevertheless  to  be  performed,  and  not  to  be  altogether 
omitted. 

2.  %ohur  kee  numaz,  or  mid-day  prayer,  between  one  and 
three  p.m. 

3.  Ussur  kee  numaz,  or  afternoon  prayer,  from  four  to 
half  past  five  p.;\i.,  or  till  sun-set. 

4.  Mugrib  kee  numaz,  or  sun-set  prayer,  at  six  p.m.,  i.  e. 
immediately  after  svm-set :  not  to  be  delayed  beyond  that 
time ;  for  it  is  a  very  delicate  season. 

5.  Aysha  kee  numaz,  or  prayer  on  retiring  to  bed,  be- 
tween eight  p.m.  and  midnight.  Should  a  person,  however, 
by  business  or  amusement  be  unavoidably  kept  awake  be- 
yond the  limits  of  this  season,  he  may  perform  this  devo- 
tion any  time  before  daybreak. 

Independently  of  the  above  prayers  denominated  furz 
(of  divine  origin),  there  is  a  variety  of  others  termed  soon- 
nvt  and  nujil,  in  which  the  more  religious  and  devout  are 
engaged,  as  for  instance, 

1.  Numaz-e-ishraq,  or  prayer  at  half-past  seven  a.m. 

2.  Numaz-e-chasht,  or  prayer  at  nine  a.m.,  or  if  there  be 


56  FASTING.  Chap.  XIL 

not  leisure  then,  it  may  be  performed  at  any  time  before 
sun-set. 

3.  Numaz-e-tuhujjood,  or  prayer  at  midnight,  or  at  any 
time  before  daybreak. 

4.  Numaz-e-turraweeh,  or  prayer  offered  daily  at  eight 


Section  3.  JRoza  rukhna^  or  Fasting  during  the  month 
Rumzan,  {immediately  after  the  Aysha  prayers). 

Numerovis  are  the  blessings  promised  to  those  who  fast 
during  the  month  Rumzan  (the  ninth  month). 

Among  others,  the  prophet  Mohummud-the-chosen  (the 
peace,  &c.)  has  said,  that  those  who  fast  shall  be  the  only 
privileged  persons  who  at  the  last  day  will  have  the  honour 
of  entering  the  celestial  city  by  the  portal  termed  Ryan 
(one  of  the  eight  gates  of  Heaven),  and  no  other;  and  that 
the  effluvia  proceeding  from  the  mouth  of  him  that  fasteth 
is  more  grateful  to  God  than  the  odour  of  roses,  ambergrise, 
or  musk. 

During  the  fast,  eating,  drinking,  and  conjugal  embraces 
are  interdicted,  as  also  chewing  betel-leaves,  smoking,  and 
snuffing.  If,  how^ever,  the  observance  of  any  of  these  rules 
be  inadvertently  neglected,  the  fast  still  holds  good  ;  but 
if  intentionally  omitted,  the  individual  so  transgressing, 
must  expiate  his  guilt  by  the  manumission  of  one  golam  (or 
male  slave)  for  every  day  that  he  broke  fast;  if  he 
cannot  afford  that,  he  must  feed  sixty  beggars ;  and  if  that 
be  likewise  out  of  his  power,  he  must,  independently  of 
fasting  during  the  month  Rumzan^  fast  for  sixty  days  to- 
gether any  time  after  for  every  day  that  he  has  broken  fast, 
and  add  one  day  more  for  the  day  itself  on  which  he  broke 
it,  and  then  he  will  receive  the  reward  of  his  fast. 

Those  who  observe  this  fast  breakfast  between  the  hours 


Sect.  3.  FASTING.  57 

of  two  and  four  a.  m.  (this  meal  is  denominated  suhurgahee'^ 
and  suhur^),  and  take  food  again  in  the  evening,  immedi- 
ately before  evening  prayer. 

During  the  period  allowed  for  the  suhiirgahee  they  play 
in  the  musjids  on  the  nuqara,  and  in  large  cities  the  nowlut, 
in  order  that  those  who  fast  may,  by  lieai'ing  it,  speedily 
arise  and  eat.  And  some  fuqeers^  during  that  time,  by 
way  of  craving  charity,  proceed  to  the  houses  of  Moosidmans^ 
repeat  verses  containing  admonition  and  advice  with  a  loud 
voice,  that  the  sound  of  it  may  arouse  them  from  sleep. 
On  getting  up,  they  sometimes  give  the  fiiqeers  somethino- 
to  eat,  and  on  the  khootha-diSiy  make  them  a  present,  accord- 
ing to  their  means,  of  a  rupee  or  two,  or  some  clothes. 

On  the  first  day  of  the  tenth  month,  Shuwal,  the  Rumzan 
kee  eed  (or  Rumza?i  feast,  vide  Chap,  xxiv.)  takes  place ; 
when  it  is  requisite  for  every  one  who  fasts,  to  offer,  previous 
to  going  to  the  eedgah  to  prayers,  roza  kajittra  (or  fast, 
offering),  which  consists  in  distributing  among  a  hw  fuqeers 
(religious  mendicants)  two  and  a  half  5eer5*of  wheat,  barley, 
dates,  grapes,  jaree\  rice,  or  other  grain  commonly  eaten; 
for  until  he  has  offered  the  above  alms,  or  dispensed  their 
equivalent  in  money  among  ihefuqeers,  the  Almighty  will 
keep  his  fastings  suspended  between  heaven  and  earth. 

Every  one  that  fasts  is  obliged  to  bestow  the  above  por- 
tion in  alms,  for  himself  as  well  as  for  every  member  of  his 
family,  if  he  has  any  (not  even  excepting  slaves),  but  not 
for  his  wife  or  grown-up  sons ;  since  the  former  is  to  give 
it  out  of  her  marriage-portion,  and  the  latter  out  of  their 
own  earnings. 


*  These  terms  signify  dawn  of  day,  or  daybreak, 
t  Two  and  a-half  seers  equal  to  five  pounds. 
+  Or  great  millet  (holcus  saccharatus,  Lin.). 


58  ALMSGIVING.  Chap.  XII. 

Sect.  4.  Zukat  dayna,  or  alms-giving. 

It  is  the  divine  command  to  give  alms  annually  of  five 
things :  viz.  of  money,  cattle,  grain,  fruit,  and  merchandise ; 
and  that,  provided  they  have  been  in  one's  posession  a  whole 
year,  and  exceed  the  annual  expenses. 

1.  Money. — If  one  is  a  sahib-e-7iissab,  that  is,  has  eighty 
rupees  in  his  possession  for  a  year,  he  must  give  alms  annu- 
ally at  the  rate  of  one  rupee  in  every  forty,  or  2^  per  cent. 

2.  Cattle. — Should  one's  property  consist  of  sheep  or  goats, 
he  is  not  obliged  to  give  alms  until  they  amount  to  forty. 

From  41  to  120  inclusive,  he  is  to  give  1  sheep  or  goat. 

121—200  2do. 

Above  that,  a  sheep  or  goat  for  every  100. 

Alms  for  camels  is  as  follows : 
For  every  5  to    25  he  is  to  give  1  sheep  or  goat. 

From  26  —    35   1  yearling  female  camel. 

36 —    45   1  two-year  old  do. 

46 —    60   1  three-year  do. 

61 —    75   1  four-year  do. 

76—    90   2  two-year  do. 

91  —  120   2  three-year  do. 

121  and  upwards,  either  a  two-year  old  female  camel 
for  every  40,  or  a  three-year  old  female  camel  for  every  50. 

Alms  for  property  in  cows  or  bulls : 
If  30  cows,  a  one-year  old  calf  is  to  be  given. 

40  do.  a  two-year  do.  do. ;  and  so  on,  a  one-year  old 
for  every  10. 

Should  one,  however,  possess  a  thousand  cows  (as  these 
animals  live  in  this  country  only  to  the  age  of  fourteen 
or  fifteen  years),  as  many  cows  are  to  be  given  as  will,  by 
their  combined  ages,  maice  up  one  hundred  years. 


Skc  T.  4.  ALMSGIVING.  59 

Alms  for  buffaloes,  male  or  female,  are  the  same  as  that 
for  sheep. 

For  horses,  the  rate  is  similar  to  that  for  camels ;  or 
instead  of  it,  as  it  is  enacted  in  the  sacred  Huddees,  a 
deena)'^  is  to  be  given  for  every  horse  whose  value  exceeds 
100  rupees. 

For  animals  used  in  riding,  and  for  beasts  of  burden,  no 
alms  are  required  to  be  given. 

3  and  4.  For  grain  and  fruits,  watered  by  rain,  a 
tenth  is  to  be  given ;  if  watered  by  drawing  water  from  a 
tank  or  well,  a  twentieth  part. 

5.  For  articles  of  merchandise,  for  the  capital,  as  well 
as  the  profits,  alms  are  to  be  annually  rendered,  at  the 
above  rate  of  one  rupee  in  forty,  provided  he  be  a  sahib-e- 
nissab  (man  of  property  to  a  certain  amount.) 

For  gold  bullion,  half  a  mishqalf  for  every  20  mish- 
qal  \  weight :  for  silver  bullion,  at  the  rate  of  2|  per 
cent;  provided  it  exceeds  the  weight  of  50  tolas \  § — not 
otherwise. 

For  whatever  is  found  in  mines,  if  the  value  of  it  be 
upwards  of  240  dirrums,  ||  a  fifth  is  to  be  given ;  and  if 
that  money  be  laid  out  in  traffic,  alms  are  to  be  given  on 
the  profits. 

The  following  are  the  classes  of  people  on  whom  it  is 
lawful  to  bestow  the  legal  alms,  viz.  1st.  Such  pilgrims  as 
have  not  the  means  of  defraying  the  expenses  of  the  pilgri- 
mage.    2dly.  Fuqeers  (i.  e.  religious  mendicants)  and  beg- 


•  A  Persian  coin,  in  Hindoostan  considered  equivalent  in  value  to 
two  and  a-half  rupees. 

t  A  7nuishqal  is  =  G75  grains. 

X  Twenty  do.  :=  7i  tolas  (or  rupee  weight)  =  2  ounces  6  drams 
and  30  grains. 

§  A  tola  =  3  drams  or  180  grains. 

II  A  dirrum  =  52^  grains,  and  240  dirhum  =  21bs.  2  ozs.  2  drams. 


60  PILGRIMAGE.  Chap.  Xlt. 

gars.  3dly.  Debtors  who  have  not  wherewith  tJ  discharge 
their  debts.  4thly.  Champions  in  the  cause  of  God.  5thly. 
Travellers  who  are  without  food.  6thly.  Proselytes  to 
Islamism. 

It  is  only  the  very  poorest  of  these  who  are  entitled  to  the 
zukat ;  religious  mendicants  otherwise,  conceiving  it  un- 
lawful to  receive  these,  never  accept  of  them. 

Alms  are  not  to  be  given  to  Sj/eds*  unless  they  parti- 
cularly desire  them ;  nor  to  the  opulent,  to  near  relations, 
or  to  slaves. 

Sect.  5.  HuJ  kojana,  or  going  on  Pilgrimage. 

It  is  the  divine  command  for  those  men  and  women  to 
undertake  the  journey  once  in  their  lives,  who  have  suffi- 
cient to  meet  the  exigencies  of  the  road,  and  to  maintain 
their  families  at  home  during  their  absence.  Should  a 
person  be  really  desirous  of  going  on  the  pilgrimage,  and 
possess  every  thing  necessary  for  the  journey,  but  owing 
to  indisposition,  or  through  fear  of  an  enemy,  be  unable  to 
proceed,  if  he  appoint  a  deputy,  and  furnishing  him  with 
all  the  requisites,  request  him  to  imdertake  it  for  him  in 
his  name,  and  the  latter  putting  on  the  pilgrim's  habit, 
travel  in  his  behalf,  the  former  will  obtain  all  the  blessings 
attendant  on  the  pilgi-image.  Or,  if  a  rich  man  or  a  prince, 
without  any  excuse,  dispatch  another  person  to  perform 
the  pilgrimage  in  his  name,  he  earns  the  mei-it  of  it. 

Though  the  poor  are  not  obliged  to  perform  it,  I  have 
frequently  observed  whole  families  of  them  on  their  pilgri- 


•  Because  they  are  "of  the  Prophet's  blood,  and  are  not  to  be  in- 
"  eluded  with  the  indigent,  for  whom  these  donations  are  generally 
"  set  apart.  The  S^/eds  are  likewise  restricted  from  accepting  many 
"  other  charitable  offerings.  Sudqa  (,(\.  \ .)  for  instance." — Mrs.  Mcer. 
Vol.  i.  p.  252. 


Sect.  5  PILCxRIMAGE.  CA 

mage,  chiefly  from  Bengal  and  Islamabad,  (or  Chittagong,) 
Avhere  ]\Ioosulmans  are  very  numerous.  Fortunately  for 
these  poor  people,  the  charitably  disposed  and  opulent 
natives  at  Tellicherry,  Cananore,  Bombay,  and  other  sea- 
port towns  have,  for  the  sake  of  God,  ships  named  Ji/z- 
e-hillah  (^.  e.  God's  grace,  or  bounty-ships),  on  which,  after 
supplying  each  traveller  with  food  and  drink  for  the 
voyage,  and  a  couple  of  pieces  of  cloth,  (eacli  five  cubits 
long,)  they  have  them  transported  thither,  and  brought 
back. 

The  manner  of  performing  the  pilgrimage  is  as  follows : 
On  arriving  near  Mecca,  or  while  still  on  board,  it  is  neces- 
sary to  put  on  the  ehram  (or  pilgrim's  habit).  On  the  day 
on  which  the  pilgrim  intends  adopting  this  new  dress,  lie 
bathes  himself,  reads  two  rukat  prayers,  *  and  puts  on  the 
two  wrappers-without-seam,  which  constitute  the  sacred 
dress.  One  is  wrap})ed  round  the  waist ;  the  other  thrown 
loosely  over  the  shoulders  and  body,  the  head  being  kept 
uncovered.  Khurranwan  (or  wooden  pattens)  may  also 
be  worn.  These  are  not  to  be  dispensed  with  until  he  has 
sacrificed  the  victim  at  Meena  Bazar  (p.  67),  and  shaved 
and  bathed  himself.  Nor  is  he  in  the  interim  to  commit 
any  of  the  following  acts  :  anoint  his  head  with  oil,  ghee^ 
(or  clarified  butter,)  perfume  his  clothes,  shave  any  part  of 
his  body,  pare  his  nails,  put  on  clothes  that  are  sewed,  wear 
boots,f  hunt,  quarrel,  speak  or  do  evil,  for  by  so  doing,  he 
makes  himself  liable  to  death  ;  and,  as  an  atonement,  must 
sacrifice  a  sheep,  and  distribute  it  among  the  poor;  but 
on  no  account  is  he  to  eat  any  part  of  that  meat  himself. 

There  are  five  noxious  animals,  however,  which  there  is 


For  the  meaning  of  rukat,  vid'^  note,  p.  79. 
t  Because  they  are  sewed. 


62  PILGRIMAGE.  Chap.  XII. 

no  harm  in  killing,  viz.  a  kite,  a  crow,  a  scorpion,  a  mouse, 
and  a  mad  dog. 

Should  a  person,  after  putting  on  the  pilgrim's  habit, 
indulge  himself  in  sexual  intercourse,  or  even  kiss  his  wife, 
the  whole  object  of  his  pilgrimage  will  be  frustrated. 

Some  put  on  the  sacred  habit  (by  which  is  properly 
meant  the  interdicting  themselves  all  worldly  enjoyments) 
a  month  or  fifteen  days  before  they  reach  Mecca,  while 
others  defer  it  until  the  last  day  or  two;  each  one  according 
to  his  power  of  self-denial. 

There  are  five  fixed  places  where,  on  arriving,  if  the 
pilgrims  dare  to  advance  a  step  farther  without  putting  on 
the  sacred  habit,  they  become  deserving  of  death  and  must 
sacrifice  the  above-mentioned  victim  (p.  61).  The  places  are: 

1st.  For  the  inhabitants  of  Yemen*  and  Hindoostan,  if 
they  journey  by  land,  a  village  called  Yelmullum  ;-|-  if  they 
travel  by  water,  a  sea-port  town,  Ibraheem  Murseeah.j 

2d.  For  those  of  Mudeenah  (Medina),  Zool.khuleefah.§ 

3d.  For  those  of  Sham  (Syria),  Huj  fah.  || 

4th.  For  those  of  Erraq  (Babylonia  or  Chaldea),  Zat- 
e-Erq. 

5th.  For  those  of  Nujud  (Nedsjed),  Qurrun.  ^ 

On  entering  Mecca  and  visiting  the  Kaabah. 

Immediately  on  their  arrival  at  Mecca,  the  pilgrims 
having  performed  wuzoo  (or  the  ablutions),  proceed  to  the 


•    Yeriien,  or  Arabia  P^elix. 
t    Yelmullum,  a  small  place  near  Mecca. 
X  Ihi'oheem  Murseeah,  a  small  place  near  Mecca. 
§  Zool  khulepfnli  {Dliulhuleifa),  the  name   of  a  place  l)etMcen  five 
and  six  miles  from  Medina. 

II   Hujftth,  a  place  between  Mecca  and  Medina. 
1[   QwTun,  the  name  of  a  village  near  Tayet. 


Sect.  5.  PILGRIMAGE.  QQ 

musjid  ool  huram  (or  tlie  sacred  mosque),  *  kiss  the  Hujr- 
ool-uswud-\  (or  black  stone),  and  encompass  the  Kaahah\ 
seven  times ;  commencing  on  the  right,  leaving  the  Kaabah 
on  the  left,  they  perform  the  circuit  thrice  with  a  quick 
step,  and  four  times  at  a  slow  pace.  They  go  then  to  the 
Qiidum-e-Ibraheem  §  (or  Abraham's  feet),  repeat  doganah 
(two  rukat)  prayers,  and  come  and  kiss  the  black  stone  again. 
Owing  to  the  innumerable  throng,  they  are  sometimes 
obliged  to  content  themselves  with  merely  touching  the 
stone,  and  then  kissing  the  hand. 

After  that,  they  go  out  of  the  temple  by  the  gate  lead- 
ing to  Suffa,  II  Avhich    they  ascend  ;  then  go  up  Murwa,  || 


•  "  Within  the  confines  of  the  holy  house  life  is  held  so  sacred,  that 
"  not  the  meanest  livinf^  ci-eature  is  allowed  to  be  destroyed ;  and  if 
'•  even  by  accident  the  smallest  insect  is  killed,  the  person  who  has 
"  caused  the  death  is  obliged  to  offer  in  atonement,  at  the  appointed 
"  place  for  sacrificing  to  God,  sheep  or  goats,  according  to  his 
"  means." — Mrs.  Meer.  Vol.  i.  p.  213. 

t  i/?yV(3o/2M«'?fc?,  signifies  literally  a  black  stone.  Itwas  originally 
white,  but  by  the  constant  touching  and  kissing  of  it  by  the  numerous 
pilgrims,  its  surface  is  become  perfectly  black  ;  and  hence  its  name. 
It  is  set  in  silver  and  fixed  in  the  wall  of  the  KnabaJi.  This  stone  is 
said  to  possess  the  singular  property  of  floating  on  water.  It  is  highly- 
venerated  ;  for  whoever  undertakes  the  pilgrimage  and  kisses  this 
stone,  obtains  forgiveness  of  all  his  manifold  transgressions :— yea, 
they  fall  off  him  like  the  withered  leaves  do  off  the  trees  in  autumn. 

X  The  Kanbah  is  a  square  stone  building  situated  in  the  centre  of 
the  Byt-ooUah  (or  house  of  God),  another  name  for  the  sacred  temple 
of  Mecca.  The  rain-waterwhich  falls  on  its  terrace  runs  off  through 
a  golden  spout  on  a  stone  near  it,  called  Rookn-e-yemenee  (or  alabaster 
stone) :  it  is  as  white  as  snow,  and  stands  over  the  grave  of  Ismaeel 
(the  peace!  &c.). 

§  Qndum-e- Ibrahecm.  This  is  situated  near  the  Kanbah,  where 
was  Abraham's  (the  friend  of  God)  station  for  prayer.  It  is  a  stone 
on  which  is  the  impression  of  Abraham's  feet ;  hence  its  name.  It  is 
held  sacred,  and  pilgrims  are  directed,  on  visiting  the  temple,  to  pray 
near  it. 

II  Siiffa  and  Muriva  are  two  mountains  near  Mecca. 


64  PILGRIMAGE.  Chap.  XIT. 

running  from  the  summit  of  the  one  hill  to  that  of  the  other* 
seven  times  backwards  and  forwards.  On  reaching  the  top 
of  each,  they  stand  for  a  few  minutes  with  open  hands  raised 
up  to  heaven,  and  supplicate  the  Almighty  for  whatever 
their  hearts  desire,  for  their  prayers  on  this  occasion  will 
undoubtedly  be  heard  and  answered. 

The  origin  of  the  custom  is  as  follows.  When  Bebee 
Hajrah  (Hagar)  brought  forth  Ismael  (peace  be  unto  him  !) 
in  the  wilderness  of  Mecca,  there  being  neither  water  nor 
habitation  in  the  vicinity,  she,  in  the  utmost  distress,  left 
the  babe,  ran  frantit  from  hill  to  hill  in  search  of  water,  and 
returned  frequently  to  her  offspring,  lest  he  should  be  de- 
voured by  jackals,  dogs,  or  foxes.  While  the  mother  was 
thus  employed,  the  child,  through  the  grace  and  blessing  of 
divine  Providence^  happened  in  the  act  of  crying  to  strike 
his  heels  against  the  ground,  which  instantly  occasioned  a 
chasm  in  the  sand,  whence  water  gushed  out.  Hajrah  per- 
ceiving this,  began  digging  there,  and  formed  the  place  into 
a  sort  of  a  well,-|-  and  purified  herself  and  infant  by  bathing 


•  In  imitation  of  Hagar's  running  for  water  to  give  her  son. 

t  This  M'ell  (called  also  Hagar's  well)  is  situated  near  the  Qudum- 
e-IhraJieem.  It  is  called  in  Arabic,  Beer-e-zumzum ;  in  Persian, 
Chah-e-zumzii7n  (and  is  so  named  from  the  murmuring  of  its  wa- 
ters) ;  pilgrims  esteeming  the  water  of  it  most  holy,  on  their  return 
from  Mecca  bring  away  some  of  it  in  leaden  gtu/glets  (or  bottles), 
or  in  cotton  dipped  in  it.  On  breaking  fast  in  Lent  they  com- 
mence with  first  drinking  a  little  of  this  waterj  (by  this  time  doubt- 
less highly  concentrated  by  absorption)  and  drink  it,  that  their  sins 
may  be  forgiven,  and  apply  a  little  also  to  the  eyes  to  brighten  vi- 
sion. They  also  drink  it  at  other  times,  considering  it  a  meritorious 
act ;  and  when  they  cannot  procure  much  of  it,  they  mix  a  small 
quantity    of    it  with  a  large  quantity  of  common  water   and  drink 

it. 

X  Or  they  dip  the  cotton  into  common  water  and  squeeze  out  (as  it 
were  the  very  essence  of)  the  holy  water. 


Sect.  5.  PILGRIMAGE.  65 

in  it.  This  spring  exists  to  this  day  within  the  walls  of 
Mecca. 

There  is  another  reason  also  assigned  for  running  between 
Suffa  and  Murwa:  It  is  said  that  in  former  days,  a  man  and  a 
woman  were  converted  into  stone  for  committing  fornication 
within  the  temple.  The  Qpreish  tribe  placed  one  of  them  on 
Mount  Suffa,  the  other  on  Mount  Murwa,  and  used  to  wor- 
ship them.  The  Prophet  (on  whom,  &c.)  not  approving  of 
the  practice,  prohibited  them;  but,  finding  his  injunc- 
tions not  attended  to,  he  permitted  them  to  visit  these  hills, 
in  the  hope  that  this  example  of  God's  vengeance  would 
deter  others  from  being  guilty  of  a  similar  crime. 

On  the  eighth  day  of  ZeehuJJa,  (called  Turweeah),  the 
people  assemble  at  Meena,  where  they  read  their  prayers 
and  spend  the  night. 

On  the  ninth  day  of  the  twelfth  month  Zeehujja  (alias 
Buqr  eed)i  before  they  proceed  to  Mount  Aarfat  to  read 
prayers  with  the  Eemdm,  they  read  two  rukat  prayers  in 
the  name  of  each  of  their  relations  (except  their  father*)  and 
friends,  dead  or  living,  supplicating  heaven  to  vouchsafe  a 
blessing  on  them. 

Then,  after  the  morning  prayer,  they  rush  impetuously 
towards  Jubool  Aarfat  (Mount  Aarfat),  where,  liaving  read 
two  rukat  prayers  with  the  Eemdm,  and  heard  the  khoothah, 
they  remain  on  the  Mount  until  sunset ;   when   they  run 


it.     It  is  likewise  administered  to  sick  people  on  the  point  of  death, 
either  by  itself  or  made  into  lemonade.     (Vide  ch.  xxxviii.) 

There  are  other  virtues  ascribed  to  this  water.  It  is  said  that,  if  a 
person  experience  any  difficulty  in  pronouncing  the  Arabic  tongue, 
he  has  only  to  sip  a  little  of  this  water,  and  it  will  immediately 
become  easy. 

•  The  father  is  excluded  on  the  p-ound  that  no  one  is  certain  who 
his  real  father  is. 

F 


QQ  PTLGRTMAGE.  Chap.  XIT. 

quick  towards  Moozdu-lufah,^  where  having  read  evening 
prayers,  they  stop  all  night. 

Next  morning,  (the  tenth,)  they  start  for  the  Mee7ia 
Bazar.  On  their  arrival  at  Muzar-ool-hicramf  (or  the  holy 
monument),  they  stop  and  offer  up  supplications  to  God.  | 
Before  sunrise,  they  proceed  quickly  by  the  way  of  Butun- 
e-Muhasurah  (or  the  valley  of  Muhasurah)  till  they  come  to 
three  places,  marked  by  three  pillars,  called  Jumra.  At 
each  of  these,  they  pick  up  seven  small  stones  or  pebbles, 
and  having  read  some  particular  prayer  over  each  and 
blown  upon  it,  they  throw  it  at  these  marks,  and  repeat  the 
same  ritual  with  the  rest.  This  ceremony  is  denominated 
rummee  ooljummar  (or  the  throwing  of  gravel). 

The  origin  of  it  is  this  : — As  his  highness  the  prophet 
Abraham  (peace  be  unto  him  !)  was  taking  his  son  Ismaeel§ 
to  Mecca,  to  sacrifice  him,  Satan  (curses  be  on  him  !)  ap- 
peared to  Ismaeel  in  a  human  form,  and  addressed  him  thus  : 
"  Boy,  thy  father  is  leading  thee  for  the  purpose  of  offer- 
"  ing  thee  a  sacrifice  to  idols ;  do  not  consent  to  go."  On 
IsmaeeFs  immediately  relating  the  circumstance  to  his 
father,  he  observed  :  "  Oh !  my  child,  that  individual  is  no 
"  other  than  the  cursed  Devil  himself,  who  comes  to  tempt 
"  and  deceive  thee;  do  thou  repeat  lahowl\\  and  throw 
"  seven  stones  at  him,  and  he  will  instantly  be  gone." 


•  Or  Miizdulifah,  a  place  or  oratory  between  Aarfat  and  Mina. 

t  Muzar-ool-huram,  the  name  of  the  mountain  in  the  farthest 
part  of  Muzditke/ah,  more  properly  called  KuzaJi. 

X  Agreeably  to  the  Qornn,  chap,  ii.— (Vid.  Sale,  ed.  1825,  p.  34.) 

§  The  Mohummudans  do  not  allow  it  to  have  been  Isliaq  (Isaac) 
the  son  of  Sarah,  whom  Abraham  was  about  to  sacrifice  ;  but  Ismaeel, 
the  son  of  Hnjrah  (Hagar). 

II  La  liowl  o  la  gootv-tvut,  &c.  "  There  is  no  power  or  strength  but 
"  in  God."  The  commencement  of  a  Mohummudan  invocation,  like 
our  Nisi  Dominus  frustra. 


Sect.  o.  PILGRIMAGE.  67 

After  this  fashion,  Satan  appeared  to  him  at  tln-ec  dif- 
ferent places,  and  each  time  Ismaeel  having  repeated  lahowl 
over  seven  stones,  threw  them  at  him.  Ever  since,  this 
custom  has  been  established ;  and  even  to  this  day,  pil- 
o-rims  arriving  at  these  places,  in  like  manner  repeat  laJiowI, 
and  throw  seven  stones. 

Having  thrown  pebbles  at  the  three  places,  they  repair 
to  the  Meena  bazar  to  perform  the  qoorhanee  (or  sacri- 
fice), which  those  individuals  who  are  obliged  to  give  zukat 
(or  the  legal  alms)  are  enjoined  to  do.  They  are  required 
to  offer  a  ram  or  he-goat  for  each  member,  old  or  young, 
of  the  family ;  or  for  every  seven  persons,  a  female  camel 
or  cow.  The  flesh  of  such  victim  is  divided  into  three 
portions  :  one  is  for  the  person's  relations ;  the  second  dis- 
tributed amox\^  fuqeers  (devotees  and  beggars);  and  the 
third  reserved  for  his  own  use. 

The  above  sacrifice  derives  its  origin  from  the  following 
circumstance.  When  Abraham  (the  peace  of  God  be  on 
him!)  founded  Mecca,  the  Lord  desired  him  to  prepare  a 
feast  for  him.  On  Abraham's  (the  friend  of  God)  request- 
ing to  know  what  he  would  have  on  the  occasion,  the  Lord 
replied,  "  Offer  up  thy  son  Ismaeel."  Agreeably  to  Jeho- 
vah's command,  he  took  Ismaeel  to  the  Kaabah  to  sacrifice 
him,  and  having  laid  him  down,  he  made  several  ineffectual 
strokes  on  his  throat  with  the  knife,  on  which  Ismaeel  ob- 
served, "  Your  eyes  being  uncovered,  it  is  through  pity 
"  and  compassion  for  me  you  allow  the  knife  to  miss :  it 
"  would  be  advisable  to  blindfold  yourself  with  the  end  of 
"  your  turban,  and  then  operate  upon  me."  Abraham, 
greatly  admiring  the  fortitude  and  wisdom  of  the  youth, 
pronounced  a  blessing  upon  him  with  kindness  and  affec- 
tion, and  acted  agreeably  to  his  advice.  Having  repeated 
the  words  bismillah  allah  ho  akbur  (in  the  name  of  God,  who 


68  PILGRIMAGE.  Chap.  XII. 

is  great !)  he  drew  the  knife  across  his  neck.  In  the  mean- 
while, however,  the  archangel  Gabriel  snatching  Ismaeel 
from  underneath  the  blade,  substituted  a  broad-tailed  sheep 
in  his  stead.  Abraham,  on  unfolding  his  eyes,  observed  to 
his  surprise,  the  sheep  slain,  and  his  son  standing  behind 
him.  Then  he  and  his  son  joined  in  prayer,  blessed  God 
for  this  miraculous  escape,  and  read  two  rukat  prayers ; 
which  prayers  every  one  going  to  Mecca  is  commanded  to 
read ;  not  even  excepting  Mohummud,  and  all  his  followers. 
After  the  sacrifice  they  get  themselves  shaved,  their  nails 
pared,  and  burying  the  hair  and  nails  in  the  same  place, 
bathe  themselves.  They  then  take  off  the  pilgrim's  habit, 
and  consider  the  pilgrimage  as  finished. 

The  act  of  shaving  and  bathing  required  to  be  performed 
in  the  Meena  bazar  is  attended  with  much  inconvenience, 
owing  to  the  scarcity  of  water  and  barbers.  However, 
many  of  the  rich,  who  are  likewise  obliged  to  observe  these 
customs,  out  of  charity  have  the  poor  shaved  and  bathed  at 
their  own  expence.  Instead  of  a  thorough  shaving,  one  or 
two  gentle  strokes  made  with  the  razor,  or  a  small  quantity 
of  hair  clipped  with  a  pair  of  scissors,  answers  all  the 
purpose.  In  bathing  also,  if  only  a  cup  of  water  be  thrown 
over  the  head,  it  is  sufficient ;  or  if  water  cannot  be  got, 
tyammoom*  (purification  with  sand  or  dust)  may  be  sub- 
stituted. 

On  this  (the  Meena)  market-day  very  many  hundred  thou- 
sands lakhs  of  rupees'  worth  of  merchandize  are  brought  and 
sold  there.  I  have  understood  from  pilgrims  that  the  mer- 
chants in  the  Meena  market  are  so  completely  absorbed  in 
their  commercial  pursuits,  that  they  have  no  leisure  to  at- 
tend to  their  devotional  exercises ;  and  that  with  the  view 

*  Tyammoom.     Vide  cli.  xiii.  sect.  1. 


Skct.  5.  PILGRTMAGE.  69 

of  protecting  their  goods,  they  remain  in  their  shops,  and 
wholly  omit  tJie  pilgrimage. 

The  day  after  the  Ayyam-e-imhiir  (or  season  of  sacri- 
fice), the  people  remain  at  Meena,  and  therefore  it  is  called 
the  Ayyam-e-qur  (or  day  of  rest). 

Some  of  them  halt  there  during  the  eleventh,  twelfth, 
and  thirteenth  of  the  month,  and  these  days  are  denomi- 
nated tmhreek  (days  of  communion). 

On  leaving  it  they  revisit  the  Kaahah  to  take  their  final 
leave  of  it,  throwing  on  their  way  thither  pebbles  at  each 
Jwnra  as  they  pass,  and  perform  the  farewell  circuit  as 
before  described. 

After  enconapassing  the  Kaabah,  it  is  Recessary  to  pro- 
ceed to  the  illustrious  Medina,  and  there  pay  a  visit  to 
the  blessed  tomb  of  his  august  highness  IMohummud 
MoostuiFa  (the  peace,  &c.).  He  that  performs  the  encom- 
passing of  the  Kaabah  and  does  not  visit  Medina,  will 
defeat  the  object  of  his  pilgrimage. 

I  hear  from  my  much  esteemed  friends  the  Mowluivees, 
Mushaekhs,  and  Hafizes,  that  the  pilgrims  from  Hindoostan 
go  to  such  extremities  in  their  veneration  of  this  holy  tomb 
of  the  Prophet,  as  even  on  approaching  it  to  perform 
sijdah-'  (or  prostration)  to  it,  while  a  few  of  them  make 
tusleem  or  koornish.f  The  Arabian  Khadeenwn  (servants 
who  have  charge  of  the  tomb)  become  highly  enraged  at 
this,  and  strictly  enjoin  them  not  to  do  so,  observing  to 
them,  that  since  the  Prophet  has  not  commanded  sijdah  to 
be  offered  to  him,  much  less  to  any  other,  such  homage 
being  the  sole  prerogative  of  the  Deity,  a  person  doing  it 
not  only  commits  an  unlawful  act,  but  becomes  highly 
culpable. 


•  Vide  p.  79.  t  Modes  of  salutation.     Vide  Glossary. 


70  PILGRIMAGE.  Chap.  XII. 

Some  silly  people  at  the  time  of  the  Mohurrum^*  by 
bending  their  bodies  make  sijdahs  and  tusleems  even  to 
taboots^  and  ullums,^  as  also  to  the  tombs  of  apostles. 
Such  only  display  their  extreme  ignorance  and  folly ;  for 
it  stands  to  reason,  that  when  it  is  improper  to  pay  such 
homage  to  the  Prophet,  it  will  be  equally  so  to  do  it  to  his 
inferiors.  It  is  the  duty,  however,  of  Mushaekhs  to  per- 
form what  is  called  sijdah-tyh-iit  to  the  Prophet ;  of  moor- 
shuds  to  their  parents ;  of  slaves  to  their  masters ;  and  of 
subjects  to  their  king.  The  sijdah-tyh-ut  consists  in  stoop- 
ing forwards  (as  in  rooJwoyy  while  in  a  sitting  posture  with 
the  knees  touching  the  ground,  and  with  hands  resting 
closely  fisted  on  the  ground,  and  in  that  position  the 
thumbs  extended  are  to  be  kissed. 

Few  of  the  Sheeahs  ever  perform  the  pilgrimage,  for  two 
reasons :  First.  Because  on  Mount  Aarfat,  after  reading 
the  khoothah  and  offering  up  adorations  to  God  and  eulo- 
giums  on  the  Prophet,  they  praise  the  three  companions  ;  viz, 
1st.  Siddeeq-e-Akbur ;  2d.  Oomur-e-adil ;  3d.  Oosman-e- 
gxmnee  (may  God  reward  them  !),  and  last  of  all,  Allee-oon- 
Moortooza  (may  God,  &c.).  This  circumstance  displeases 
them  to  such  a  degree,  as  to  induce  them  to  dispense  with 
the  journey  altogether :  they  would  have  it  that  Allee 
should  be  praised  first. 

Besides  these,  there  are  six  other  companions,  whose 
names  are  as  follows :  Tulhah,  Saad,  Saeed,  Abee  Obydah, 
Zoobayr,  and   Abdoor-ruhman-bin-aoof.|       They    cannot 


•  Vide  Mohurrum  festival,  ch.  xv.  sect.  3.  f  Vide  Glossary. 

X  These  six,  with  the  preceding  four,  formed  the  ten  companions 
M'ho  followed  the  Prophet's  example,  «hen,  at  the  desire  of  tlie  angel 
Gahriel,  he  turned  his  face  in  prayer  from  the  north  towards  the  west 
(or  Mecca),  and  of  whom  the  Prophet  declared,  that  they  had  by  that 
act  secured  heaven  to  themselves. 


Sect.  5.  PILGRIMAGE.  71 

bear  to  utter  the  names  of  these  last  six  companions,  and 
should  they  do  so,  they  would  be  obliged  to  offer/"  teeha 
at  their  tombs. 

Secondly.  Because  on  entering  the  Kaahah  each  one  is 
interrogated  as  to  what  sect  he  belongs  to  previous  to  his 
admission  into  the  temple,  (the  Soommt  jummaut  being  the 
only  ones  allowed  to  enter  the  sanctuary).  Some,  however, 
concealing  their  own  sect,  and  calling  themselves  Soonnees, 
contrive  at  times  to  gain  admission ;  but  they  never  venture 
near  the  illuminated  Medina,  since  there,  near  the  tomb  of 
his  highness  Mohummud  Moostuffa  (the  blessing,  &c.)  are 
those  of  Aba-Bukur-e-Siddeeq  and  Oomur-e-farooqee  (may 
fjrod  reward  them  !)* 

Many  live  for  years  in  the  joyful  anticipation  of  being 
one  day  able  to  perform  the  circuit  of  the  Kaabah ;  nay, 
very  many  never  have  the  idea  of  it  out  of  their  minds. 

To  this  day  much  has  been  said  on  the  numerous  bless- 
ings attending  the  performance  of  the  pilgrimage.  Among 
others  it  is  stated,  that  at  every  step  a  person  takes  Kaabah- 
wards,  he  has  a  sin  blotted  out,  and  that  hereafter  he  will 
be  highly  exalted.  Should  any  one  happen  to  depart  this 
life  on  his  way  to  Mecca,  he  will  obtain  the  rank  of  a 
martyr,  (the  reward  of  his  pilgrimage  being  instantly  re- 
corded in  the  divine  book  of  remembrance),  and  in  the  day 
of  judgment  he  will  rise  with  the  martyrs. 

Indeed  there  are  various  ways  in  which,  if  people  die, 
they  become  martyrs  ;  for  example, — 1.  If  a  man  expire  in 
the  act  of  reading  the  Qpran  ;  2.  if  in  the  act  of  praying ; 
3.  if  in  the  act  of  fasting  ;  4.  if  on  the  pilgrimage  to  Mecca; 


•  The  tomb  of  Oosman,  as  well  as  that  of  Beebee  Fateeniah  and 
Hussun,  are  at  Buqeea  (the  suburbs  of  ]\Icdina).  Hosein's  tomb  is 
where  he  was  killed  in  action  at  Kurhulla  (or  the  plain  of  Iraq — an- 
cient Babylonia  or  Chaldea). 


72  ABLUTIONS  Chap.  XIII. 

5.  if  on  a  Friday  (tlie  Mohummudan  sabbath);  6.  if  in 
the  defence  of  his  religion ;  7.  if  tlirough  religious  medita- 
tion ;  8.  if  he  be  executed  for  speaking  the  truth ;  9-  if  he 
endure  death  by  the  hands  of  a  tyrant  or  oppressor  with 
patience  and  submission ;  10.  if  killed  in  defending  his  own 
property;  11.  if  a  woman  die  in  labour  or  child-bed;  12. 
if  murdered  by  robbers ;  13.  if  devoured  by  tigers;  14.  if 
killed  by  the  kick  of  a  horse ;  15.  if  struck  dead  by  light- 
ning ;  16.  if  burnt  to  death  ;  17.  if  buried  under  the  ruins 
of  a  wall ;  18.  if  drowned ;  19.  if  killed  by  a  fall  from  a 
precipice,  or  down  a  dry  well  or  pit ;  20.  if  he  meet  death 
by  apoplexy,  or  a  stroke  of  the  sun. 


CHAPTER  XIII. 

Concerning-  Numaz  (or  Prayers);  embracing,  1st.  /Fjizoo  and  Tyam- 
wioom  (or  Ablutions  before  Prayer); — 2d.  Azan  (or  Summons  to 
Prayer). — 3d.  Forms  of  Prayer. 

Sect  1.   JVuzoo  mid  Tyammoom,  or  Ahlutions  before  Prayer. 

Previous  to  engaging  in  prayer,  if  any  of  the  before- 
mentioned  four  gosool  (or  legal  washings,  p.  53)  are  required, 
it  is  the  divine  command  that  those  preliminary  purifica- 
tions should  be  performed  antecedent  to  prayer.  Should 
they  not  be  found  necessary,  it  is  indispensably  requisite 
that  before  each  season  of  prayer  the  person  perform  wuzoo 
(or  the  washing  of  the  face,  hands,  and  feet,  after  a  certain 
manner) :  for  thus  has  God  commanded. 

The  manner  of  performing  wuzoo  is  as  follows.  First, 
the  teeth  are  to  be  thoroughly  cleaned  with  munjun  (denti- 
frice), or  by  means  of  a  miswak  ;  then  having  washed  both 


Skct.  1.  FOR  PRAYER.  73 

hands  as  far  up  as  the  wrists  three  times,  and  gargled  three 
times,  water  is  to  be  snuffed  up  each  nostril  thrice,  and  each 
time,  by  the  introduction  of  the  little  finger  of  the  left  hand 
into  them,  the  cavities  are  to  be  emptied  of  their  contents. 
Then,  having  taken  up  water  with  both  hands,  the  face  is 
to  be  well  washed  three  times,  from  the  upper  part  of  the 
forehead  to  the  chin,  including  the  beard,  and  from  ear  to 
ear.     After  that,  the  arms  are  to  be  washed,  from  the  end 
of  the  fingers  up  to  the  elbows ;  first  the  right,  then  the  left. 
Then  a  little  water  is  to  be  poured  into  the  palms  of  the  hands, 
and  caused  to  flow  along  the  fore-arms  three  times.     It  is 
to  be  borne  in  mind  that  every  little  operation  in  wuzoo  is 
to  be  repeated  three  times,  whereas  in  what  is  called  musah 
only  once.     The  latter  is  then  performed  thus :    the  right 
hand,  slightly  wetted  in  water,  is  drawn  over  a  quarter,  half, 
or  the  whole  of  the  head ;  then,  if  a  man  have  a  long  beard 
and  whiskers,  he  takes  a  little  water  separately,  wets  and 
combs  them  with  the  fingers  of  his  right  hand,  moving  them 
in  the  case  of  the  beard  with  the  palm  facing  forwards, 
from  the  inferior  and  posterior  to  the  superior  and  anterior 
part  of  it ;  then,  putting  the  tips  of  the  fore-fingers  into  each 
ear,  twists  the  fingers  round,  when  the  thumbs  are  behind 
the  ears,  rubs  them  along  the  back  part  of  the  cartilages  of 
the  ear  from  below  upwards,  bringing  them  around  the  top. 
Then  with  the  back  of  the  fingers  of  both  hands  touching  the 
neck, draws  them  from  behind  forwards;  after  that,  the  inside 
of  the  left  hand  and  fingers  are  drawn  along  the  outside  of 
the  right  arm  from  the  tips  of  the  fingers  to  the  elbows,  and 
the  same  operation  is  gone  through  on  the  other  arm  with 
the  hands  reversed.     Then  the  hands  are  clasped  together, 
the  palms  necessarily  touching  each  other.    These  constitute 
the  rite  of  musah. 

After  that,  the  feet  and  ankles  are  washed,  first  the  right 


74  ABLUTIONS.  Chap.  XIII. 

and  then  the  left ;  and  this  concludes  wuxoo.^  Lastly,  the 
water  that  remains  is  drunk  with  the  face  turned  towards 
the  Qibla,  which  is  considered  a  meritorious  act.  These 
different  ablutions  are  accompanied  with  a  number  of  sup- 
plications detailed  in  the  sacred  Mishqat ;  but,  owing  to 
their  prolixity,  they  have  been  here  omitted. 

The  observance  of  ivuzoo  is  of  great  efficacy ;  for  the 
Prophet  has  declared,  that  the  countenance,  hands,  and  feet 
of  him  that  purifies  himself  for  prayer  by  these  ablutions, 
will  at  the  day  of  judgment  be  recognised  among  the 
crowd  by  their  shining  in  all  the  bright  effidgence  of  the 
full  moon. 

It  is  not  requisite  to  perform  wu%oo  each  time  that  one 
goes  to  prayer,  but  merely  when  his  body  becomes  defiled 
by  the  occurrence  of  any  one  of  the  following  circum- 
stances ;  viz.  obeying  a  call  of  nature,  expelling  wind,  having 
a  discharge  of  matter  or  blood  in  any  part  of  the  body ; 
vomiting,  sleeping,  fainting,  laughing  loudly  and  immode- 
rately during  prayers,  or  bringing  the  genital  organs  of  the 
sexes  into  contact.  Any  of  these  is  sufficient  to  contaminate 
a  person,  and  wuzoo  is  rendered  indispensable ;  until  the 
performance  of  which,  it  is  not  lawful  for  him  to  engage  in 
prayer. 

Should  any  one  be  unavoidably  prevented  by  indisposi- 
tion (fearing  lest  the  application  of  water  to  his  face  and 
hands  would,  by  increasing  the  malady,  incapacitate  him  for 
prayers)  from  attending  to  the  rite  wuzoo  or  gosool,  it  is 
the  divine  command  that  he  should  perform  tyammoom ; 
also,  if  water  be  at  a  distance,  or  if  in  a  well  and  there  be 
no  means  of  getting  at  it,  or  if  in  attempting  to  procure  it 


•  Though  the  detail  of  those  cercuionies  is  tediously  lono-,  the  per- 
formance of  tliem  does  not  occupy  above  a  very  icw  minutes. 


Sect.  2.  SUMMONS  TO  PRAYER.  75 

one's  life  is  exposed  to  jeopardy,  or  if  there  be  but  very  little 
water  and  either  himself  or  a  neighbour  be  dying  of  thirst, 
and  he,  instead  of  drinking  or  offering  it  to  the  other,  perform 
wuzoo,  his  soul  is  in  danger  (i.  e.  of  the  divine  wrath). 
All  the  circumstances  above  stated,  which  make  a  repetition 
of  wuzoo  necessary,  are  equally  applicable  to  tyainmoom ; 
and  the  virtue  of  the  latter  ceases  at  the  sight  of  water. 

The  mode  of  performing  tyammoon  is  as  follows :  The 
individual,  at  the  commencement  of  the  operation,  vows  by 
an  Arabic  sentence,  the  purport  of  which  is  this :  "  I  vow 
"  that  by  this  act  of  tyammoom,  which  I  substitute  for 
"  gosool  (or  imizoo,  as  the  case  may  be),  I  purify  myself 
"  for  prayer,  by  cleansing  my  body  from  all  filth  and  cor- 
"  ruption."  Having  repeated  this,  he  performs  the  lustra- 
tions by  clapping  his  open  hands  on  fine  sand  or  dust,  shak- 
ing off  the  sand,  drawing  his  hands  over  his  face,  then  by  a 
second  clapping  of  his  hands  on  the  sand,  drawing  the  left 
hand  over  the  right  up  to  the  elbow,  and  then  in  like  manner 
the  right  over  the  left. 

Sect.  2.  Azdn,  or  Suymnons  to  Prayer. 

It  is  commanded  by  the  Prophet  at  the  five  periods  of 
prayer  to  proclaim  the  azim  ;  the  object  of  which  warnino- 
is  to  caution  the  people  of  the  arrival  of  the  period  of 
prayer,  thereby  reminding  them  of  the  will  of  God,  and 
exhorting  them  to  flee  for  salvation.  The  sound  of  the 
azdn  is  to  be  listened  to  with  the  utmost  reverence ;  e.  g. 
if  a  person  be  walking  at  the  time,  he  should  stand  still ; 
if  reclining,  sit  up ;  and  to  the  words  of  the  Mowazun, 
(or  crier)  as  directed  in  the  sacred  Huddees,  he  must  reply 
in  some  appropriate  ejaculation,  such  as  lub-bek  duwut  ool 
hitq.,  («.  e.  Here  I  am,  awaiting  God's  invitation). 

The  origin  of  azdn  is  as  follows.     On  one  occasion,  as 


76  SUMMONS  TO  PRAYER.  Chap.  XIII. 

the  Prophet  (the  blessing,)  &c.  was  sitting  in  company  with 
his  companions,  (may  God  reward  them  !)  he  observed  to 
them,  that  it  would  be  advisable  to  adopt  some  sign  by 
which  the  congregation  could  be  assembled  for  prayers ; 
and  they  consulted  together  on  the  subject.  One  moved 
that  it  should  be  done  by  the  beating  of  a  drum,  which  the 
Prophet  did  not  approve  of,  on  account  of  its  being  too 
warlike  a  sound.  Another  proposed  the  ringing  of  a 
naqoos'^  (or  bell);  that  was  objected  to  by  the  Prophet, 
because  it  was  a  Jewish  custom  :  while  some  said,  "  let  a 
"  fire  be  lighted,"  to  which  the  Prophet  remarked,  "  that 
"  would  indicate  us  to  be  worshippers  of  fire."  While  the 
Prophet  was  thus  engaged,  starting  objections  to  every  pro- 
posal advanced,  as  he  was  about  to  rise,  (for  thus  it  is  re- 
lated in  the  Shwra-e-kurkhee),  a  youth  named  Abdoollah, 
son  of  Zeid  Ansaree,  approached  the  Prophet  and  thus 
addressed  him  :  "  Oh,  thou  messenger  of  God,  I  dreamed, 
"  and  behold  I  saw  in  my  dream  a  man  dressed  in  green 
"  apparel  ascending  a  wall,  who  stood  on  it,  and  with  his 
"  face  towards  the  Qi6/«,  proclaimed  aloud,  Allak-ho-akbur,'''' 
&c.  (as  it  is  in  the  azan,  page  77).  The  Prophet  being 
highly  delighted  with  this,  directed  Abdoollah,  the  son  of 
Zeid,  to  teach  it  to  Billal,  who  possessed  a  powerful  voice. 
At  the  same  time  Ameer-ool-momeeneen-Oomur  (may  God 
reward  him  !)  was  present,  who  got  up  and  said,  '•  O  Pro- 
"  phet  of  God,  I  likewise  saw  the  very  same  thing  in  my 
"  dream,  and  was  about  to  come  and  tell  your  holiness  of 


•  Or  rather  "  a  thin  oblong  piece  of  wood  suspended  by  two  strings, 
"  used  by  the  Eastern  Christians  to  summon  the  congregation  to 
"  divine  service." — Shakespear's  Diet.  The  Moosulmans  of  Hiu- 
doostan  consider  naqoos  to  be  (and  call  it  so)  tlie  sunkli  (or  conch- 
shell),  blown  by  Hindoos  at  divine  worship,  and  which  they  believe 
the  Jews  use. 


Sect.  2.  SUMMONS  TO  PRAYER.  77 

"  it,  when  I  found  that  Abdoollah-ibn-e-Zeid  had  already 
"  done  so." 

The  manner  of  proclaiming  the  azan  is  as  follows.  At 
the  proper  season  of  prayer,  any  one  of  the  congregation 
who  comes  first  to  the  Musjid  (or  mosque),  or  a  man  called 
a  Mowazun  (or  crier),  who  is  entertained  for  the  purpose 
with  a  fixed  monthly  salary,  standing  on  a  cTiuhootra,'^ 
mayzunu,-\  or  mimbur,^  with  his  face  towards  the  Qibla  (or 
Mecca),  with  the  points  of  his  forefingers  introduced  into 
his  ears,  and  his  hands  clapped  over  them,  calls  out  four 
times  successively,  Allah-ho-akbur  (God  is  great) ;  twice, 
Ush-hud-do-un  La-il-la-ha  Illul-la-ho  (I  bear  witness 
tliere  is  no  other  god  but  God) ;  twice,  Wo-ush-hud-do- 
un  Mohummudoor  Russool-ooUahe  (and  I  bear  witness, 
that  Mohummud  is  indeed  the  Prophet  of  God).  Then 
turning  to  the  right  hand,  he  repeats  twice,  Hy-uV-us- 
sulwat  (come  enliven  your  prayers)  ;  then  to  the  left,  twice, 
Hy-uV-ul-fuUah  (come  for  refuge  to  the  asylum).  Then 
turning  towards  the  Qibla,  again  adds,  in  the  morning 
prayer  only,  this  sentence,  twice,  Us-sul-la-to  Klieyr- 
roon-min-nun-nowm  (prayer  is  preferable  to  sleep).  Then 
finishes  by  repeating  twice,  AUah-ho-akbur  (God  is  great)  ; 
and  lastly,  once,  La-illa-ka  ItM-la-ho  (there  is  no  God 
but  the  true  God).  Then  having  read  some  supplication, 
he  draws  his  hands  over  his  face  and  concludes. 

There  are  four  descriptions  of  people  for  whom  it  is 
unlawful  to  sound  the  azan,  viz.  an  unclean  person,  a 
drunkard,  a  woman,  and  a  madman. 


*  Or  an  elevated  seat,  or  platform,  in  front  of  the  mosque,  on  which 
the  crier  stands  and  summons  people  to  prayer, 
t  ])o.  but  higher,  with  steps  to  mount  up. 
X  Or  the  minarets  of  a  mosque. 


78  FORMS  OF  PRAYER.  Chap.  XIII- 

Sect.  3.  The  Forms  of  Prayer. 

There  are  established  rukats*  for  all  the  five  seasons  or 
periods  of  prayer,  which  are  these  : 

The  fujur  kee  numaz  (or  morning  prayer)  consists  of 
four  rnkats  (or  forms),  vi%.  two  soonnut  and  two  fur:^. 

The  xoh?ir  kee  numax  (or  meridian  prayer)  comprises 
twelve  riikats^  viz.  four  soonnut^  four  fur%,  two  soonmdy 
and  two  mijil. 

The  ussur  kee  numaz  (or  afternoon  prayer)  contains 
eight  nikats,  viz.  four  soonnut  gyr  wowukkeda,  which  are 
read  by  few,  the  generality  only  reading  the  four  furz. 

The  mugrib  kee  numaz  (evening  prayer  or  vespers) 
embraces  seven  rukats,  viz.  three  furz,  two  soonnut,  and 
two  nufil. 

The  aysha  kee  numaz  (or  night  prayer)  includes  no  less 
than  seventeen  rukats,  viz.  four  soonnut  gyr  mowukkeda, 
omitted  by  most  people,  the  generality  repeating  four  furz, 
two  soonnut,  two  nufil,  three  wajib-ool-wittw,  and  two  tush- 
fee-ool-wittur. 

The  method  of  performing  prayers  is  as  follows.  Having 
spread  a  moosidla  or  jae-numaz,  the  individual  stands  on  it 
with  his  face  directed  towards  the  Qihla;  and  having  re- 
peated the  istugfar  (deprecation,  or  asking  forgiveness), 
and  repeated  two  morning  soonnut  rukat  prayers,  he  makes 
a  neeut  (or  vow)  in  Arabicf  to  this  effect :  "  I  desire  to  offer 
"  up  unto  God  this  morning  (or  mid-day,  Sec.  as  the  period 
of  devotion  may  be),  with  my  face  Q?7>/a-wards,  two  (or  four, 
as  it  may  happen)  rukat  prayers."  Having  repeated  the 
words  Allah-ho-akbur,  with  his  thumbs  touching  the  lobules 
of  his  ears,  he  places  his  right  hand  upon  the  left  below  his 

•  Rukat ;  vide  note,  p.  79. 

t  Those  unacquainted  with  Arabic,  vow  in  their  mother  tongue. 


Sect.  3.  FORMS  OF  PRAYER.  79 

navel.  This  being  done,  he  is  not  to  look  about,  but  direct- 
ing his  eyes  to  the  spot  which  he  is  to  touch  with  his  head, 
in  the  posture  ofsijdah,  he  is  to  stand  with  the  most  profound 
reverence  and  the  utmost  self-abasement,  as  if  in  the  pre- 
sence of  a  mighty  monarch.  After  that,  he  repeats  the 
sitna,  ttiooz,  and  tusmeeah  ;  then  the  soora-e-alhumd  (or  the 
first  chapter  of  the  Qprari),  followed  by  any  other,  without 
repeating  bismilla  ;  he  then  comes  to  the  position  of  rookoo, 
repeats  three  (four)  or  five  times  the  following  rookoo-kee- 
tusbeeh,  viz.  "  soohhdnu  rubbee  ool  azeem^''  (praised  be  the 
great  God  our  preserver)-  Reassuming  the  erect  posture, 
he  repeats  "  sunCmd  alla'ho  laymun  humUmayda  riiBbiina 
lultulhumdr  (Thou,  Almighty  God,  art  the  hearer  of  my 
praises;  Thou  art  my  support).  Then  he  comes  to  the  position 
oi  sijdah  (or  prostration),  and  in  that  situation  repeats  three 
or  five  times  "  soobhanu  ndj'bee  ool  alldli'''  (O  thou  holy  and 
blessed  preserver) ;  sits  up  and  rests  himself  for  a  few  seconds, 
again  performs  sijdah,  and  repeats  its  tusbeeh  as  before.  This 
constitutes  the  first  rukat*  prayer. 

It  is  to  be  remembered  that  the  assumption  of  every  new 
posture  is  to  commence  with  the  word  allahho-akbur. 

From  the  sijdah  (or  prostrate  position)  he  assumes  that 
of  the  qeeani  (or  standing  attitude) ;  reads  the  first  chapter  of 
the  Qpran  with  the  bismilla,  and  then  another  without  bis- 
milla; makes  rookoo ;  stands  up  again,  and  makes  sijdah 
twice  as  before ;  then  sitting,  repeats  the  whole  of  the  attVr- 
hyat  (or  the  concluding  part  of  their  prayers),  finishing  it 
with  its  accompanying  part,  the  durood  (or  blessing)  :  then 
turning  his  face  first  to  the  right  and  next  to  the  left,  he 

•  The  combined  performance  of  these  different  ceremonies  and 
prayers  constitutes  what  is  denominated  a  rukat,  and  not  simply 
"  bending-  the  body  in  prayer,"  as  Shakspear  has  defined  the  term 
in  his  dictionary. 


80  FORMS  OF  PRAYER.  Chap.  XIII. 

repeats  each  time  the  stilam  (or  sakitation  thus,  asullci  moon 
alykoom  ruhmut-oollahe  (or  the  peace  and  mercy  of  God  be 
with  you  all).*  Then  joining  the  two  hands  from  the  wrists, 
both  hands  spread  open  and  held  up  in  a  hne  with  the 
shoulders,  he  asks  moonajat  (or  supplication-f*),  and  draw- 
ing his  hands  over  his  face,  concludes.  Here  ends  the 
second  rukat  prayer. 

Should  the  performance  of  four  rukats  have  been  vowed, 
it  is  observed  with  the  following  trifling  deviation.  The 
two  first  are  gone  through  as  just  described,  with  this  dif- 
ference, that  only  half  of  the  attuhyat  is  read  in  the  second 
rukat,  and  after  pausing  awhile,  instead  of  repeating  after  it 
the  blessing  and  salutation,  the  worshipper  begins  the  third 
rukat  by  rehearsing  the  first,  but  beginning  with  the  tzis- 
meeah  (omitting  the  sima  and  tuoox,  &c.  which  is  done  in 
every  rukat  except  the  first).  The  third  and  fourth  are 
repeated  like  the  two  first,  but  the  whole  attuhyat  is  this 
time  read.  The  above  four  rukats  comprehend  what  are 
called  soonniit  rukats. 

In  the  Xhreefurz  rukats  the  two  first  are  performed  as 
those  preceding,  except  that  the  chapter  after  the  allmmd 
is  omitted,  and  the  whole  of  the  attuhyat  read  in  the  third 
rukat,  and  they  conclude  with  the  sulam. 


•  The  Mohummudans  do  not,  after  the  conclusion  of  prayers,  repeat 
Ameen  (Amen),  but  they  invariably  do  so  after  reading  the  first 
chapter  of  the  Qoran  :  and  after  moonajat  (or  supplication),  the  con- 
gregation say  Ameen. 

t  The  manner  of  supplicating  is  as  follows.  Having  raised  the 
extended  hands  meeting  at  the  wrist  to  a  level  with  the  shoulder  (or 
rather  the  middle  of  the  arm),  Avith  eyes  half  open,  the  individual  is 
to  confess  his  sins,  ask  pardon  for  them,  hoping  for  mercy.  He  must 
dread  the  miseries  of  hell,  and  pray  for  protection  from  the  crafts 
and  subtleties  of  the  devil ;  and  by  making  use  of  an  appropriate 
sentence  or  verse  of  the  Kulam-oollah  (or  word  of  God),  or  by  some 
established  prayer  suitable  to  his  case,  or  in  his  own  words,  in  any 
language  he  pleases,  he  is  to  make  known  his  requests. 


Skct.  .3.  FORMS  OF  PRAYER.  81 

In  the  four  fiirz  riikats  there  is  this  difference,  that  in 
the  first  and  second  rukats  after  the  first  chapter  of  the 
Qoran  another  is  necessarily  read,  as  in  the  preceding  forms ; 
but  not  so  in  the  third  and  fourth,  where  the  latter  chapter 
is  omitted.  And  again,  previous  to  the  vow  at  the  com- 
mencement, the  tukheer  (which  differs  very  little  from  the 
a.zan)  is  to  be  repeated,  viz.  four  times  successively, 
Allah  ho  akhur ;  twice,  Ush-hud-do-un  La-il-la-ha  Il-lul- 
la-ho ;  twice,  Wo-ush-hud-do-un  M  ^hiimmud-oor  Rus- 
sool-ool-lahay ;  twice,  Hy  aVus  sulwat ;  twice,  HyaUul- 
fiillah  ;  twice,  Qud  gamut  sulwat  (or  sta  \d  up  to  prayers)  ; 
twice,  Allah-ho-akhur ; .  and  once,  La-illa-ha  Illul~la-ho. 
(Vide  Tukheer,  Glossary.) 

In  the  ay-sha  (or  night)  prayer,  in  the  third  rukat  of 
wajib  ool  wittur,  after  having  read  the  alhumd,  and  another 
chapter,  on  assuming  the  rookoo  posture,  the  person  is  to 
call  out,  touching  the  lobes  of  his  ears  with  the  points  of 
the  thumbs,  allah-ho-akhur :  then  placing  his  hands  on  his 
navel,  he  is  to  repeat  a  prayer  termed  the  doa-e-qoonoot  (or 
prayer  of  adoration) ;  then  resuming  the  position  of  rookoo^ 
and  proceeding  with  the  sijdahs,  attuhyat,  &c.  he  is  to 
finish  as  before. 

It  is  the  divine  command,  that  after  an  individual,  male 
or  female,  has  attained  to  the  age  of  discretion  and  reached 
maturity,  he  is  to  observe  the  five  appointed  seasons  of 
prayer;  and  the  moment  it  is  prayer-time,  to  spread  the 
jor-e-numaz  on  a  clean  spot  to  the  west  of  him,  and  engage 
in  devotion.  Should  a  street  happen  to  be  before  him,  or 
a  large  concourse  of  people  passing  and  re-passing  present 
an  obstacle,  he  is  to  place  a  suttra  (or  mark  of  defence), 
such  as  a  stick  two  feet  long,  or  a  sword,  or  any  thing  else 
stuck  into  the  ground,  or  placed  in  front  of  the  carpet. 
Prayer  should,  on  no  account,   be  neglected.     If  a  sick 

G 


g2  FORMS  OF  PRAYER.  Chap.  XITT. 

person  Ccannot  stand  up  to  say  his  prayers,  he  must  do  it 
sitting;  if  he  cannot  sit  up,  he  must  repeat  them  lying 
down ;  and  if  so  unwell  as  not  to  be  able  to  say  them  aloud, 
he  must  pray  in  his  mind.  However,  it  is  only  the  pious 
and  devout  that  observe  these  rules.  Where  do  we  find 
every  one  possessed  with  the  ability  to  do  it! 

If  a  person  be  pressed  for  want  of  time,  such  as  when 
required  to  obey  the  imperious  orders  of  a  commander,  the 
prayer  may  be  deferred  until  a  more  convenient  season; 
but  it  is  never  to  be  wholly  omitted. 

A  traveller  may  likewise  curtail  the  four  rukat  fur% 
(but  not  the  four  soonnut)  by  reading  only  two ;  but  a 
two  or  three  rukat  prayer  is  in  no  wise  to  be  diminished ; 
and  he  alone  is  deemed  a  traveller  who  has  been  on  his 
journey  three  days  and  three  nights. 

After  the  moonajat  (or  supplication),  some  read  the 
tusbeeh,  which  is  nwostuhub  (or  desirable) ;  i.  e.  the  ob- 
servance of  it  is  beneficial,  though  the  neglect  of  it  is  not  a 

sin. 

To  read  with  the  use  of  a  tusheeh  (or  rosary)  is  meri- 
torious ;  but  it  is  an  innovation,  since  it  was  not  enjoined 
by  the  Prophet  (the  blessing,  &:c.)  or  his  companions,  but 
established  by  certain  Mushaekhs  (or  divines). 

They  use  the  chaplet  in  repeating  the  kulma  (confession 
of  faith)  or  durood  (blessing),  one,  two,  or  more  hundred 
times. 


Skct.  1.  MARRIAGE.  83 

CHAPTER  XIV. 

Concernino^  Marriage,  which  comprises  eleven  Sections. 

Section  1 .  Concerning  the  lookmg  out  for  a  suitable 
Partner;  the  ascertaifiing  by  the  Science  of  Astrology 
whether  the  match  will  prove  a  propitious  one;  and  the 
offering  of  jJrojwsals,  and  arranging  matters  for  the 
ceremonies. 

1.  When  a  man  is  desirous  of  entering  upon  the  happy 
state  of  matrimony,*  he  sends  for  three  or  four  female 
go-betweens  by  (profession  called  Mudawutneean),  to 
whom  he  declares  his  intentions,  requesting  them  to  endea- 
vour to  ascertain  whether  any  one  has  a  daughter  mar- 
riageable, who  is  beautiful,  eligible,  clever,  accomplished, 
rich,  and  whose  manners,  pedigree,  and  religion  are  good  ; 
and  in  the  event  of  their  meeting  with  such  a  one,  they  are 
speedily  to  bring  him  word.  He  does  not  despatch  them, 
however,  without  giving  them  ample  assurances  (which, 
alas  !  too  frequently  turn  out  to  be  but  empty  promises)  of  a 
very  handsome  reward  awaiting  them,  incase  success  should 
attend  their  zealous  efforts.  In  a  few  instances,  however, 
and   among  honourable  men,  the   engagement  is   strictly 

•  "  Tlie  first  marriag:e  is  usually  solemnized  when  the  youth  is 
"  eighteen,  and  the  young  lady  thirteen  or  foui-teen  at  the  most. 
"  Many  are  married  at  an  earlier  age,  when,  in  the  opinion  of  the 
"  parents,  an  eligible  match  is  to  be  secured.  And  in  some  cases, 
"  where  the  parents  on  both  sides  have  the  union  of  their  children  at 
"  heart,  they  contract  them  at  six  or  seven  years  old,  which  marriage 
"  they  solemnly  bind  themselves  to  fulfil  when  the  children  have 
"  reached  a  proper  age.  Under  these  circumstances,  the  children  are 
"  allowed  to  live  in  the  same  house,  and  often  form  an  attachment  for 
"  each  other,  which  renders  their  union  a  life  of  real  happiness." — 
Mrs.  M.  H.  All's  "Observations  on  Mussulmans  of  India,"  vol.  i. 
p.  346. 

G  2 


84  MARRIAGE.  Chap..  XIV. 

adhered  to ;  and  either  during  some  part  of  the  nuptial 
ceremony,  or  on  the  completion  of  the  marriage,  they  offer 
the  reward  agreeably  to  promise. 

Tlic  female  go-betweens*  being  in  the  constant  habit  of 
going  about,  selling  articles  of  female  dress,  ornaments, 
&c.  at  the  different  houses,  sitting  and  gossiping  there,  be- 
come acquainted  with  every  thing  relating  to  their  families, 
connexions,  opulence,  or  poverty  ;  and  should  circumstances 
turn  out  favourably,  they  settle  matters  in  some  degree,  and 
convey  the  joyful  intelligence  to  the  intended  bridegroom 
and  his  friends.  Should  they  approve  of  the  choice,  the  match 
is  made  up,  otherwise  the  internuncios  are  desired  to  look 
out  in  some  other  quarter.  Should  the  girl  be  at  the  house 
of  a  friend  or  acquaintance,  the  parents,  or  maternal  grand- 
mother, &c.  go  themselves^  without  requiring  the  assistance  of 
go-betweens,  and  concert  with  the  girl's  parents  respecting  the 
marriage;  there  being  no  need  of  internuncios  among  friends. 
2.  When  the  family  connexions,  pedigree,  religion,  and 
customs  of  both  families  are  found  to  correspond,  and  the 
two  parties  consent  to  the  union,  seers  are  consulted  to 
ascertain  the  future  destinies,  good  or  bad,  that  await  the 
new  couple ;  for  which  purpose  a  few  persons,  in  company 
with  astrologers  and  moollas  (or  men  of  understanding  in 
the  times),  assemble,  cast  their  horoscope,  and  prognosticate 
their  future  destiny.  For  example,  if  a  person's  name 
begin  with  any  of  the  following  seven  letters  of  the  Arabic 
alphabet,  the  element  of  Iiis  temperament  will  be 

1st.  Earth  :  lu'^.  bay,  waoo,  yay,  swad,  tay,  zwad,  noon, 
— 2d.  Water :  if  zal,  hy,  lam,  ain,  ray,  khay,  gaeen. — 
3d.  Air  :  ifjeem,  zay,  kaf,  sheen,  qaf,  say,  %oee. — 4th.  Fire: 
if  alif,  hay,  toee,  meem,  seen,  dal. 

•  Or  "  Mrs  Gad-abouts,"  as  Mrs.  Meer  Hassan  Ali  calls  them,  are 
well  described  by  her  in  vol.  i.  p.  351. 


Sect.   1. 


MARRIAGE. 


85 


Other  astrologers  again  refer  to  a  table,  of  which  the 
following  is  a  sketch,  to  ascertain  by  the  initial  of  the  in- 
dividuaPs  name  his  constitutional  elements  : 


SIGNS    or    THE    ZODIAC. 

The 
Planets. 

Genders. 

The 
twenty-eight 

1  The  Four 

In  Arabic. 

In  Hindoos- 
tanee. 

In 

Teloogoo. 

of  the  Arabic 
Alphabet. 

1   Elements. 

Humul, 

or 

Ram. 

Bukra. 

Mayshum. 

Mirreekh, 

or 

Mars. 

Male. 

Alif, 
lam,  aeen, 

yay- 

Fire. 

Sown, 

or 
Bull. 

Gaee. 

Wroosh- 
abhum. 

Zohura, 

or 
Venus. 

Female. 

Bay, 
Waoo. 

Earth. 

Jowza, 

or 
Twins. 

Do- 

Soorut. 

Meed-hoo- 
num. 

Oootarid, 

or 
Mercury. 

Male. 

Qaf,  Kaf. 

Air. 

Surtan, 

or 
Crab. 

Kayw-kra. 

Kurkat- 
kum. 

Qumur, 
or 

the  Moon. 

Female. 

Hy,  Hay. 

Water. 

Assud, 

or 
Lion. 

Slier. 

Seeni- 
whiiin. 

Shums, 

or 
the  Sun, 

Male. 

Meem. 

Fire. 

Soom- 

boola,  or 

Virgin. 

Khoosh-e 
-Gool. 

Kunneea. 

Ootarid, 

or 
Mercury. 

Female. 

Gaeen. 

Earth. 

Meezan, 

or 

Scales. 

Turazoo. 

Toola. 

Zohura, 

or 
Venus. 

Male. 

Ray,  Tay, 
Uoee. 

Air. 

Aq-rub, 

or 
Scorpion. 

Bich- 
chhoo. 

Writch- 
cheekum. 

Mirreekh, 

or 

Mars. 

Female. 

ZaI,  zoee, 

noon,  zay, 

zwad. 

Water. 

Qows, 

or 
Archer. 

Kuman. 

Dhunu- 
soo. 

Mooshtu- 
ree,  or 
Jupiter. 

Male. 

Fay. 

Fire. 

Juddee, 

or 
He-Goat. 

Mugur. 

Muku- 
rum. 

Zohul, 

or 
Saturn. 

Female. 

Khy, 
Jeem. 

Earth, 

DuUow, 

or 

Waterpot. 

Dol. 

Koon- 
bhum. 

Zohul, 

or 
Saturn. 

Swad, 
Male,     say,'  seen, 
sheen. 

Air. 

Hoot, 

or 
Fish. 

Much'h- 
lee. 

Mooshtu- 
Rleenum.    ree,  or 
Jupiter. 

Female.        Dal. 

Water. 

86  MARRIAGE.  Chap.  XIV. 

In  order  to  find  out  the  future  fate  of  the  new  couple, 
the  following  plan  is  adopted ;  in  the  first  place  it  is  to  be 
discovered,  by  reference  to  the  preceding  scheme,  to  which 
of  the  elements  of  fire,  air,  earth,  and  water,  the  initials  of 
the  parties  belong;  and,  if  their  constitutional  elements 
correspond,  it  is  to  be  concluded  that  they  will  harmonize : 
e.g.  If  the  man's  name  be  Jaffur,  his  initial  being  a  J. 
and  his  temperament  earth;  and  the  woman's  name  be 
Bano  Beebee,  her  initial  being  B.  and  the  temperament 
also  earth,  these  agreeing,  it  is  held  that  they  will  live  most 
happily  together.* 

•  Should  the  connexion  be  found  desirable,  there  is  sometimes  an 
omen  consulted  by  the  father  before  nejjociations  are  commenced. 
It  is  related  by  Mrs.  Meer  in  these  words  :  "  Several  slips  of  paper 
"  are  cut  up  ;  on  half  the  number  is  written  to  be,  on  the  other  half 
"  not  to  he.  These  papers  are  mixed  together  and  placed  under  the 
"  prayer-carpet.  When  the  good  Mussulmaun  is  preparing  for  his 
"  evening  numaz,  he  fails  not  in  his  devotions,  to  ask  for  help  and 
"  guidance  in  an  affair  of  so  much  importance  to  the  father  as  the 
"  happiness  and  well-being  of  his  son.  At  the  portion  of  the  service 
"  when  he  bows  down  his  head  to  God,  he  beseeches  with  much 
"  humility,  calling  on  the  great  power  and  goodness  of  God  to  in- 
«'  struct  and  guide  him  for  the  best  interest  of  his  child ;  and  then  he 
•'  repeats  a  short  prayer  expressive  of  his  reliance  on  the  wisdom  of 
"  God,  and  his  perfect  submission  to  whatever  may  be  His  wise 
"  decree  in  this  important  business.  The  prayer  concluded,  he  seats 
"  himself  with  solemn  gravity  on  the  prayer-carpet,  again  and  again 
"  imploring  Divine  guidance,  without  which  he  is  sure  nothing  good 
"  can  accrue.  He  then  draws  one  slip  from  under  his  carpet;  lito  be 
"  is  produced,  he  places  it  by  his  left  side  ; — a  second  slip  is  drawn 
"  out :  should  that  also  bear  the  words  to  be,  the  business  is  so  far 
"  decided.  He  then  offers  thanks  and  praises  to  God,  congratulates 
"  his  wife  on  the  successful  issue  of  the  omen,  and  discusses  those 
"  plans  which  appear  most  likely  to  further  the  prospects  of  their 
"  dearly  loved  son.  But,  should  the  second  and  third  papers  say 
"  not  to  be,  he  is  assured  in  his  heart  it  was  so  decided  by  '  that  wisdom 
"  which  cannot  err;'  to  whom  he  gives  praise  and  glory  for  all 
"  mercies  received  at  His  hands  ;  after  this  no  overture  or  negociation 
"  would  be  listened  to  by  the  pious  father,  from  the  same  quarter." — 
Vol.  i.  p.  352. 


Sect.  I.  MARRIAGE.  87 

Here    follows    a   more    particular    description    of    the 

system : 

If  the  temperament  of  both  be  Earth, — they  will  for  the 
most  part  agree,  though  not  always. 

If  it  be  Water, — they  will  agree  for  a  time  ;  but  their  af- 
fections will  soon  decline. 

If  it  be  Air, — they  will  be  ready  to  quarrel  with  each 
other ;  but  as  ready  to  make  up  the  matter. 

If  it  be  Fire, — though  brawlings  and  bickerings  will  occur 
between  them,  these  will  not  prove  of  long  duration ;  for 
a  mutual  reconciliation  will  soon  take  place. 

If  the  temperament  of  the  Man  be  Earth,  and  of  the 
Woman,  Water, — they  will  agree  remarkably  well  toge- 
ther, and  maintain  a  reputable  character;  the  woman 
being  subject  to  her  lord  and  master. 

If  the  man's  be  Water,  and  the  Woman^'s  Earth, — they  will 
agree  as  above  ;  but  the  wife  will  wear  the  breeches. 

If  the  man's  be  Earth,  and  the  Woman's  Air, — they  will 
constantly  be  quarrelling,  and  as  frequently  be  settling 
their  differences ;  but  the  woman  will  be  under  sub- 
jection to  her  husband. 

If  the  Man's  be  Air,  and  the  Woman's  Earth, — love  as  well 
as  discord  will  exist  between  them  :  the  wife  will  rule  the 
husband. 

If  the  Man's  be  Earth,  and  the  Woman's  Fire, — they  will 
cherish  but  little  affection  towards  each  other,  and  in 
nothing  will  they  agree,  or  please  one  another.  The 
wife  will  govern  the  husband. 

If  the  man's  be  Fire,  and  the  woman's  Earth, — the  same  as 
the  preceding ;  with  this  difference,  that  the  husband 
will  rule  the  wife. 

If  the  man's  be  Water,  and  the  Woman's  Air, — in  general 
they  will  not  be  affectionate ;  however  should  they  be  so, 


88  MARRIAGE.  Chap.  XIV. 

their  happiness  ^vill  be  very  great.     The  husband  will  be 

under  petticoat  government. 
If  the  Man's  be  Air,  and  the  Woman's  Water, — the  same 

as  the  preceding ;  except  that  the  husband  will  govern 

the  wife. 
If  the  Man's  be  Water,  and  the  Woman's  Fire, — they  will 

find  it  a  very  difficult  matter  to  agree  together.     The 

husband  will  rule  the  wife. 
If  the  Man's  be  Fire,  and  the  Woman's  Water, — the  same 

as  the  last ;  but  the  wife  Avill  rule  the  husband. 
If  the  Man's  be  Air,  and  the  Woman's  Fire, — their  affec- 
tion for  each  other  will  increase  gradually ;  the  man  will 

submit  to  his  wife's  control. 
If  the  man's  be  Fire,  and  the  Woman's  Air, — the  utmost 

degree  of  love  and  happiness  will  reign  betwixt  them  :  the 

woman  will  submit  to  her  husband,  who  Avill  treat  her 

with  great  kindness  and  affection. 

1.  When  their  future  destinies  have  thus  been  calcu- 
lated, and  they  bid  fair  to  agree  together,  a  few  of  the 
bridegroom's  female  relations  repair  to  the  bride's  house, 
and  among  various  pleasantries  facetiously  observe,  that 
they  are  come  from  such  a  one's  house  to  partake  of  some 
meetha  polaoo  (or  sweet  polaoo),  or  shiikw'  hhat  (sugar  and 
rice).  The  opposite  party  good-humouredly  return  the 
jokes  or  not,  as  they  feel  favourably  or  unfavouraby  dis- 
posed towards  the  match. 

The  women  do  not  arrange  the  business  at  this  first  in- 
terview, but  after  the  interchange  of  a  few  visits  matters 
are  adjusted  :  that  is,  the  day  is  fixed  upon  by  the  bride's 
relatives  for  the  ceremony  of  J^hurray-parii  shookrana,  or 
mangnee.  These  three  customs  are  not  all  observed  to- 
gether, but  any  one  of  tliem  is  chosen  according  to  the 
pleasure  of   the    parties.       In    some    families    the   one   is 


Skct.  1.  MARRIAGE.  89 

usually  practised ;  in  others,  either  of  the  rest.  The  first 
is  most  common,  and  being  least  expensive,  is  preferred  by 
the  lower  classes  of  people :  the  second  is  general  among 
the  middling  ranks  of  society.  The  last  being  the  most 
expensive,  as  the  giving  of  valuable  presents  is  an  indis- 
pensable accompaniment  to  it,  is  only  adopted  by  those 
who  can  afford  it. 

The  object  of  these  ceremonies  is,  that  should  any  neces- 
sity exist  for  postponing  the  celebration,  whether  for  some 
days  or  for  years,  the  parties  by  this  stipulation  solemnly 
bind  themselves  to  marry  no  other  person  in  the  interim, 
and  this  engafjement  is  considered  inviolable. 

It  is  customary  not  to  offer  in  either  house  any  thing  in 
the  way  of  food  or  drink,  such  as  betel-leaves,  tobacco, 
&c.  or  even  water,  to  persons  of  the  opposite  party,  until 
they  have  tasted  something  sweet  in  the  house,  which  they 
do  on  the  shookrana  day,  or  afterwards,  at  an  entertain- 
ment given  on  purpose. 

Sect.  2.  Concerning  Betrothment,  viz. 

1.  JThurray  pan  banfna,  or  the  distributing  of  betel- 
leaves  standing.  2.  Shookrana  (properly  S/mkitr-ana, 
or  the  bringing  of  sugar).  3.  Mangnee,  or  asking  in  mar- 
riage. 4.  Pooreean,  or  a  kind  of  patties  or  cakes.  5.  Dhay- 
lee.^  kliooncUana,  or  treading  the  threshold.  6.  Niimuck 
chushee^  or  tasting  the  salt. 

1.  IThurraypan  hantnah  a.  ceremony  Bs,  ioWows.  Four 
or  five  men  and  as  many  women  on  the  bridegroom's  side, 
go  with  some  pan-sooparee  to  the  house  of  the  bride,  and 
distribute  a  pankabeera  (or  betel-leaf  parcel)  to  each  of  her 
relatives,  they  all  receiving  also  one  in  return  from  them, 
the  females  observing  the  same  among  themselves.  This 
mutual  interchange  of  betel-leaves  by  the  two  parties  con- 


90^  MARRIAGE.  Chap.  XIV. 

stitutes  the  sum  total  of  the  ceremony.  On  the  occasion  of 
this  rite,  no  churawa,  that  is,  jewels  and  dresses,  are  neces- 
sary. From  the  circmnstance  of  women  always  denomi- 
nating this  custom  pan  oothana  (or  the  taking  up  of  hetel- 
leaf),  and  khurray  pan  bantna,  men  have  employed  the 
same  terms. 

By  the  way,  an  extraordinary  coincidence  just  occurs  to 
my  recollection ;  viz.  If,  on  any  account,  a  person  be  required 
to  be  sworn  in,  he  is  desired  to  take  up  a  betel-lea^  parcel, 
which  is  considered  equivalent  to  swearing  by  the  Qoran. 
This  custom  is  held  most  sacred  by  the  vulgar  among  the 
Moosiilmans,  who  use  it  in  every  case  where  it  is  requisite 
to  render  a  contract  binding.  For  instance,  a  pan-ka-heera 
is  given  to  the  person,  and  he  is  desired  to  say,  "  From 
"  such  or  such  a  thing,  I  shall  on  no  account  ever  retract 
"  as  long  as  I  live."  But  this  mode  of  taking  an  oath  is 
neither  prescribed  by  any  divine  nor  human  law;  it  is  an  in- 
novation introduced  by  the  Moosulmans  of  Hindoostan. 
However,  they  consider  it  of  such  importance,  that  should 
a  person,  after  so  consenting  to  a  marriage,  swerve  from  his 
word,  much  brawling  and  bickering  is  the  consequence. 
Agreeably  to  the  Mohummudan  law,  after  the  performance 
of  any  of  the  three  ceremonies  above  mentioned,  should 
any  thing  objectionable  be  discovered  in  the  pedigree  or 
character  of  either  of  the  couple,  the  Qazee  (judge),  or  any 
man  of  repute  may  pronounce  such  oath  as  that  of  the  beteL 
leaf  to  be  null  and  void :  that  is,  in  the  event  of  some  gross 
misconduct  being  proved  against  one  or  other  of  the  parties. 

The  common  people  are  usually  made  to  swear  in  this 
way  ;  and  the  same  form  is  not  unfrequently  employed  in 
the  field  in  swearing  seepahees  (Indian  soldiers),  who  after 
thus  taking  up  the  6e/e/-leaf,  never  swerve  from  the  word 
or  action  to  which  they  become  pledged. 


Sect.  2.  MARRIAGE.  ,  9|-. 

2.  Shookrana  is  the  name  given  to  the  undermentioned 
ceremony : 

From  the  bridegroom''s  house  are  sent  to  the  bride  tlie 
following  articles,  mx.  some  jewels  ;  a  pair  of  ungooshtan 
(alias,  huddeearoo),  or  rings  of  gold  or  silver  ;  a  green  or 
red  cholee  of  tafta  (a  kind  of  silk)  ;  a  set  of  chooreeaa  or 
green  hungreean ;  abundance  of  pansooparee ;  sugar, 
Whopra,  flowers,  odoriferous  oils,  red  thread  for  the 
choontee,  a  comb  and  sundul.  These  are  carried  on  two 
or  three  platters,  accompanied  with  haja  hujuntur  (or 
music),  and  attended  by  a  retinue  of  people,  including  the 
relations  and  friends  (with  the  exception  of  the  bridegroom), 
and  conveyed  to  the  bride's.  The  ladies  repair  thither  in 
doolees,  either  before  or  after  the  procession,  and  on  their 
arrival  withdraw  to  the  female  assembly. 

To  the  relative  of  the  bride  who  first  makes  his  appear- 
ance in  the  male  assembly,  whether  a  brother  or  any  other 
near  connexion,  they  hand  the  qowLheera  (or  contract-par- 
cel), which  consisting  of  seven  or  nine  6e/eZ-leaves,  and  as 
many  areca-nuts  tied  up  in  a  small  red  handkerchief,  folded 
in  the  form  of  a  betel-leaf  parcel,  they  make  him  promise, 
saying,  "  Mirza  Boolund  Bukht,  the  son  of  Mirza  nujum  ood 
"  Deen,  is  betrothed  to  Khoorsheid  Bee,*  the  daughter  of 
**  Anwur  Beg :  Declare,  in  the  presence  of  this  assembly, 
"  whether  you  do  or  do  not  consent  to  their  marriage." 
His  answer  is,  "I  do.""  After  having  put  the  question  at 
full  length  three  times,  and  received  the  same  reply,  they 
offer  neeut  kheyr  ka  fateeha,  that  is,  they  read  the  soora-e 
alhumd  (or  first  chapter  of  the  Qoran)  once,  and  the  Soora 
e  Eezcijd  (or  110th  chapter  of  the  Qoran)  once. 

These  ceremonies  of  the  fateeha  and  the  giving  the  qowl 

*  Bee,  an  abbreviation  for  the  surname  Beebee. 


92  MARRIAGE.  Chap.  XTV. 

beer  a  are  performed  by  a  Qazee,  Khuteeb,  Naeb-e-qazee, 
Mushaekh,  Mowluwee,  Moonshee,  MooUa^  or  any  learned 
man  ;  in  short,  by  any  intelligent  and  respectable  individual 
present. 

In  some  countries  the  ceremony  of  the  qowl-beera  is  dis- 
pensed with ;  the  person  who  offers  fateeha^  naming  the 
couple,  says,  "  I  hereby  betroth  them,"  and  performs  the 
fateeha. 

On  the  conclusion  of  the  fateeha,  having  distributed 
among  the  men  some  of  the  sugar  and  pan-sooparee  (which 
among  the  great  they  give  in  charge  to  their  servants,  but 
the  poor  themselves  tie  up  in  their  handerchiefs),  the  bride's 
company  carries  all  the  articles  sent  by  the  bridegroom  to 
his  intended.  When  the  flowers,  sundul,  jewels,  &c. 
together  with  the  remainder  of  the  sugar  and  paTi-sooparee, 
have  been  brought  to  the  female  assembly,  one  of  the  bride"'s 
female  relatives  brings  her  to  them  on  her  lap,  where  she 
sits  modestly,  with  her  head  bent  towards  the  ground,  eyes 
closed,  and  face  covered.  Then  the  women  from  the  bride- 
groom's side,  having  made  the  bride  sit  before  them,  anoint 
her  head  with  the  sweet-scented  oil,  tie  up  her  hair  with  the 
red  twist,  put  on  her  the  cholee,  biingree,  and  flowers,  apply 
sundul  to  her  neck,  and  adorn  her  with  the  jewels  they  have 
brought.  Then  some  old  woman  on  the  bride's  side,  placing 
one  hand  at  the  back  of  her  neck  and  the  other  under  her 
chin,  holds  up  her  face  to  the  view  of  the  party.  Then 
each  of  the  ladies  of  the  bridegroom's  suite,  taking  a  peep 
at  the  bride's  face,  offer  her  a  present  of  a  ring  or  some 
ready  cash  (two  or  four  rupees  or  a  goldmohur),  and  take, 
the  bullaeean*  as  they  call  it,  (literally,  evils)  from  her  face. 


•  Bidlnccan  lena,  or  taking  all  another's  evils  on  one's-self,  is  a 
certain  form  of  blessing-.     This  ceremony  is  performed   by  drawing 

the 


Skct  2.  MARRIAGE.  93 

Independently  of  the  bridegroom"'s  mother  and  sister,  the 
father,  brothers,  near  relatives,  &c.  likewise,  on  beholding 
the  bride''s  countenance,  make  her  a  present  of  some  jewels 
or  money,  and  pronounce  a  blessing  on  her. 

This  ceremony  of  shookrana  is  also  called  shukur  khoree 
(or  eating  of  sugar),  nishut  or  mangnee  (or  the  asking) 
shurhut  khoree  (or  the  drinking  shurbut),  and  hurree  hayl 
(or  the  green  creeper) ;  but  in  some  parts  of  the  country 
they  have  restricted  the  term  mangnee  to  the  same  when 
performed  with  great  splendour  and  magnificence,  and 
where  the  giving  of  valuable  churawa  (presents)  to  the 
bride,  &c.  are  necessary  accompaniments. 

3.  Mangnee  is  as  follows.  Should  the  bridegroom  be 
present  in  the  town,  he  goes  to  the  house  of  the  bride  on 
horseback,  accompanied  with  hdjd-hiijuntur,  kunchneedn 
kay  ndch,  tdsd-murfa,  thuptee,  toortooree;  if  at  night, 
along  with  fireworks  and  flambeaux  (if  not,  without  the 
latter) ;  and  with  him  are  carried  the  following  articles  and 
fruits,  in  large  covered  trays,  viz.  One  or  two  kinds  of  jewels, 
uttur,  odoriferous  oil,  a  cholee,  a  pair  of  bungreean,  a  comb, 
a  pair  of  ungooshtan,  a  red  twist,  a  damnee  or  eezar  or  a 
saloo  in  trays ;  and  in  earthen  pots,  dried  dates,  almonds, 
raisins,  poppy-seeds,  dried  cocoa-nuts,  sweetmeats,  soft 
sugar,  sugar-candy,  ^oor  (treacle),  sugar-cane,  pan-sooparee, 
flowers,  &c.  according  to  his  means.  He  is  accompanied  by 
his  father,  brother,  and  their  relatives,  friends,  and  atten- 
dants. The  procession  generally  starts  in  the  afternoon,  and 
halting  at  every  ten  or  twelve  paces,  discontinue  the  music 
and  cause  the  dancing-girls  to  dance  and  sing,  to  whom  the 


the  hands  over  the  head  of  the  person  blessed,  and  cracking  her 
fingers  on  her  own  temples,  in  token  of  taking  all  the  other's  misfor- 
tunes upon  herself:    only  practised  by  women. 


94  MARRIAGE.  Chap.  XIV. 

attendants  on  this  occasion  make  some  present.  Passing  in 
this  way  throughout  the  hazm\  they  reach  the  bride's 
house  about  eight  o'clock  in  the  evening.  While  they  move 
along,  the  bands  of  music  continue  playing.  If  poor,  they 
arrive  at  the  bride's  before  dusk,  the  women  proceeding  to 
the  assembly  of  females  either  a  little  before  or  after  the 
rest.  Should  the  bridegroom  not  be  in  town,  the  articles 
above-mentioned  are  despatched  without  him,  witli  the  same 
pomp  and  state. 

When  the  men  have  assembled  and  sat  for  a  while, 
the  custom  of  qowl  heera  (if  it  be  the  one  fixed  upon  by  the 
party)  is  then  performed ;  and  neeiit  kheyr  kay  fateeha 
having  been  offered  over  the  above-mentioned  articles,  after 
a  public  exhibition  of  them  to  the  bride's  friends,  they  are 
sent  into  her  room.  The  trays  being  all  removed,  the  rela- 
tives as  well  as  the  friends  present  are  entertained  by  the 
bride's  people  with  a  dinner,  consisting  of  sweet  jmlaoo,  or 
rice  and  sugar,  as  their  means  will  allow.  In  some  parts  of 
India  they  give  them  on  this  occasion  shiirhut  to  drink; 
hence  the  name  shurhut-khoree  (the  drinking  of  shurhuf) 
is  also  given  to  this  ceremony.  Some,  while  drinking  it,  are 
in  the  habit  of  putting  into  the  salver  one  or  two  gold  mohurs, 
rupees,  an  eight  or  four  anna-piece,  according  to  their  means. 
On  dismissing  the  company,  they  are  offered  uttur,  pan- 
sooparee  and  flowers,  the  usual  signal  to  retire.  If  they  be 
poor,  betelr-leaf  alone  serves  the  purpose  of  giving  the  hint. 

Should  the  bridegroom  himself  be  at  the  feast,  it  is  cus- 
tomary for  him  to  receive  from  the  bride's  side  a  pair  of 
shoes,  a  shawl,  or  a  doputta,  a  red  cotton,*  or  ^a/3fa-(silk) 
hankerchief,  or  rings  of  gold  or  silver.  Should  he  be  absent. 


•  Yellow,  red,  and  green,  are  the  only  colours  used  on  marriage 
ceremonies;  black  is  emblematic  of  mourning-,  white  of  gTave  clothes. 


Sect.  2.  MARRIAGE.  95 

these  are  handed  over  to  his  parents,  in  order  that  they  may 
be  despatched  to  him  wherever  he  may  be. 

The  women  are  likewise  sumptuously  and  ceremoniously 
entertained.* 

4.  Pooreecm,  i.  e.  ten  or  fifteen  days  after  mangnee,  the 
bride's  people  prepare  various  kinds  of  jMoreean,  and  having 
filled  the  trays  and  earthen  pots  (in  which  were  brought  from 
the  bridegroom's  house  the  mangnee  articles)  witli  them, 
they  despatch  them  in  pomp  and  state,  attended  with  music, 
to  the  bridegroom  ;  whose  company  again  convey  part  of 
them,  accompanied  with  music,  to  their  several  relatives 
and  friends  in  the  town. 

5.  U'hayleez  Whoondlana  (or  treading  the  threshhold), 
is  a  ceremony  observed  as  follows.  If  after  mangnee  it 
should  appear  requisite  to  postpone  the  marriage  for  six 
months  or  a  year,  or  longer,  they  perform  the  ceremony  of 
dhayleez  Whoondlana,  prepare  meetha  polaoo,  khara  ^jo- 
laoo,  a  variety  of  salnmj  (or  curries),  and  having  invited  the 
bridegroom,  their  relations,  friends,  &c.,  despatch  dancing- 
girls  and  music  to  escort  them,  to  the  house. 

On  this  day  the  bridegroom  likewise  receives  sula- 
mee ;  that  is,  on  his  making  a  sulam  (salutation)  to  his 
saas  (mother-in-law),  she  presents  him  with  a  handkerchief, 
a  gold  ring,  and  some  money  on  a  tray.  The  reason  of  this 
ceremony  is  this :  It  is  not  customary  for  the  bi'idegroom 
either  to  go  to  the  house  of  the  bride,  or  eat  any  of  her 
victuals,  until  the  marriage  is  consummated  ;  but  after  this 

•  While  our  author  cursorily  passes  over  all  that  occurs  in  the 
female  apartments  on  this  occasion,  Mrs.  Meer  furnishes  us  with  a 
minute  account  of  what  took  place  when  she  herself  performed  the 
part  of  "  oiiiciating  friend ;"  She  decorated  the  young  lady  with  the 
sweet-jessamine  ornaments  and  the  gold  tissue  dress,  and  fed  her  with 
seven  pieces  (the  lucky  number)  of  sugar-candy  with  her  own  hand, 
&c.— Vol.  i.  p.  362. 


96  MARRIAGE.  Chap.  XIV. 

ceremony  is  performed,  he  may  go  there  and  eat  of  any  dish 
seasoned  with  salt,  at  any  feast  or  occasion  whatsoever. 

5.  Numuck-chushee.  In  some  places,  a  day  or  two 
after  the  ceremony  of  mangnee  or  nisbut,  the  bridegroom's 
people  send  in  trays  polaoo,  birreeanee,  s;urda,  moozafur, 
together  with  feernee,  nan,  &c.  more  or  less,  according  to 
their  means,  as  also  a  pandan  (the  6e^e/-box)  to  the  bride's 
people,  who  eat  and  distribute  them  among  their  relatives 
and  friends.  A  day  or  two  afterwards,  the  bride's  people 
send  victuals,  in  like  manner,  to  the  bridegroom's.  This 
ceremony  is  termed  nmmick  chushee ;  after  which,  dis- 
pensing with  the  rule  of  partaking  only  of  sweet  things  at 
the  bride's  house,  as  heretofore,  he  may  eat  of  food  that  is 
seasoned  with  salt  or  acid. 

The  bridegroom,  on  repairing  to  the  house  of  his  in- 
tended, carries  along  with  him  sweetmeats,  flowers,  and 
6e/e/-leaves  on  trays,  and  his  relatives  also  take  something 
nice  and  acceptable  to  the  bride's  people.  After  mcmgnee, 
if  their  means  will  allow  of  it,  the  bridegroom  sends  to  the 
bride,  and  vice  versa,  at  every  feast  eedee  (or  holyday 
o-ift).  For  instance,  at  the  Mohurntm  festival,  anteean 
abeer,  a  handkerchief,  a  small  purse  filled  with  betel-nuis, 
coffee,  sook'hmookVi,  cardamoms,  &c.  and  some  money ;  at 
the  Akhree-char-shoomba  feast,  pooreean,  goolgoolay,  &c. ; 
at  the  Shaban,  various  kinds  of  eatables  and  fireworks ;  at 
the  Rumxan  festival,  sayweean,  sugar,  kliopra,  dry  dates, 
almonds,  ghee,  &c.  and  money.  At  the  Eed-e-qoorbunee,  a 
sheep,  some  cash,  &c.  At  the  Riimxan  feast,  they  are 
usually  conveyed  attended  with  music.  Independently  of 
these,  the  food  over  which  fateeha  is  offered  in  the  name  of 
saints,  dressed  on  the  occasion  of  fulfilling  vows,  is  also 
sent. 


Sect.  3.  MARRIAGE.  97 

Sect.  3.  Concerning  the  applicatimi  of  Huldee  (or  Tur- 
meric) to  the  Bridegroom  a7id  Bride,  alias  Mnnja 
bithana  {or  sitting  in  state),  and  Puttee,  Jiiha.^,  and 
Mndar  ka  chlianda. 

A  day  or  two,  or  even  a  week,  before  the  application  of 
huldee  to  the  bridegroom,  they  fill  the  bride's  lap  with 
muelleda  and  pan-sooparee,  and  apply  huldee  to  her.  This 
preliminary  ceremony,  which  they  term  chor^  huldee,  is 
performed  solely  by  the  ladies  of  the  house,  and  is  a  mere 
excuse  for  having  her  body  perfumed  by  rubbing  it  with 
chiksa,  which  they  do  morning  and  evemng. 

After   the  bridegroom  has  had  huldee  applied  to  him, 
either  on  the  evening  of  the  same  day,  or  the  next,  they 
apply  what  is  called  saoof  huldee  to  the  bride.     On  that 
day  they  entertain  their  female  relatives,  friends,  and  neigh- 
bours in  the  morning  with  a  meal,  consisting  of  dul  and 
rice,  or  khichree,  and  in  the  evening  with  a  dinner  com- 
posed of  meetha  polaoo  or  khara  polaoo.     After  that,  hav- 
ing put  some  mulleeda  and  pan-sooparee  into  the  laps  of 
the  ladies,  and  seated  the  bride  on  a  chair  with  a  red  cloth 
canopy  held  over   her,    they  spread  a  red  handkerchief^ 
before  her  on  a  red  carpet,  and  singing,  at  the  same  time, 
perform  choivk  hhurna  thereon,  i.  e.  they  place  a  quantity 
of  unboiled  rice   on  it   in  the    form  of  a  hollow   square, 
forming  various  devices  with    the   rice    within  it.     They 

•  Chor  (lit.  a  thief)  here  signifies  clandestinely,  from  the  circumstance 
of  its  being  done  quietly,  without  inviting  any  one,  or  having  a 
dinner,  &c. 

t  Saoo  means  revealed,  in  contradistinction  to  cho?-  (private),  be- 
cause it  is  done  in  a  public  manner. 

X  Dyed  red  with  saftlower,  not  white,  because  that  resembles  grave- 
clothes;  not  black,  because  that  is  a  mourning-dress,  and  bears  some 
analogy  to  the  devil;  not  green,  because  that  is  the  dress  oi  fuqccrs 
(or  devotees). 

H 


98  MARRIAGE.  Chap.  XIV. 

place  a  log  of  sa7idtil-wood,  wound  round  with  red  thread, 
near  the  stool  for  the  bride  or  bridegroom  to  place  their 
feet  on,  as  it  is  considered  unpropitious  to  tread  on  the  chowk 
(or  square).  The  bride's  younger  sister,  standing  behind 
her,  with  a  red  daoonee,  takes  hold  of  her  ears.  They 
take  two  Whopray^  fill  them  with  dry  dates  and  poppy  seed, 
roll  them  up  in  red  cloth  along  with  a  log  of  sandal  wood. 
The  bundle  so  formed,  which  is  called  gode  (lap)  they 
place  in  the  bride's  lap.  Then  each  of  the  sohogin  (or  mar- 
ried) ladies,  applies  a  little  huldee  to  the  bride's  face,  body, 
or  apparel.  While  this  operation  is  going  on,  bnja  and 
domneean  (musical  instruments  and  musicians)  continue 
playing  and  singing;  they  likewise  do  so  at  the  time  of 
applying  huldee  every  morning  and  evening  from  that  day 
till  the  day  of  joohva,  both  in  the  house  of  the  bride  and 
of  the  bridegroom. 

From  that  day,  should  Providence  have  blessed  them 
with  the  means,  they  invite  their  relatives  daily,  morning 
and  evening,  to  dinner,  and  entertain  them  with  the  per- 
formances of  dancing-girls,  while  outside  the  door,  baja, 
tasa,  or  nowhut  (musical  instruments)  continue  playing. 

After  having  applied  the  huldee  to  the  bride,  they  make 
her  sit  in  a  separate  apartment,  and  do  not  allow  her  to  en- 
gage, as  usual,  in  any  sort  of  employment  whatever  ;  and 
as  food,  she  is  permitted  to  have  nothing  save  khichree, 
rotee,  ood,*  and  sugar.  The  frankincense  is  administered 
to  impart  a  sweet  smell  to  the  body,  and  the  ladies  of  the 
house  rub  her  body  with  chiksa  (vide  Glossary)  every 
morning  and  evening  until  the  joolwa  day,  repeating  the 
operation    without  washing  off  the  preceding  application, 

•  Ood,  or  benjamin.  In  this  case,  it  is  prepared  by  putting  a 
quantity  of  it  between  two  wheaten  cakes,  closed  all  round  and  fried 
in  ff/iee. 


Sect.  3.  MARRIAGE.  99 

with  the  view  of  improving  the  lustre  of  her  skin,  and  per- 
fuming her  body. 

The  ceremonies  attending  the  application  of  huldee  to 
the  bridegroom  are,  in  every  respect,  similar  to  those  of  the 
bride,  except  that  the  chiksa  is  rubbed  over  him  by  the 
barber,  if  he  be  present,  every  morning  and  evening. 

Besides,  it  is  customary  with  some  to  observe  puttee, 
juhaz,  and  mudar  ka  cKhanda,  either  one,  two,  or  all  three 
of  them. 

With  many,  it  is  the  custom  to  float  puttee  ;  that  is,  the 
evening  before  that  of  huldee,  they  take  a  branch  of  the 
pomegranate  tree,  and  having  decked  it  out  in  a  piece  of 
red  cloth,  and  having  bent  it,  or  made  it  to  bend  after  the 
modest  manner  of  the  bride,  they  ornament  it  with  garlands 
of  flowers,  putting  on  sometimes  even  a  silver  hunslee  (or 
neck-ring),  they  stick  it  up  into  one  and  a  quarter  seer  of 
unboiled  rice,  put  into  an  earthern  pot,  having  a  wide  mouth 
like  a  washhand-basin,  and  place  around  it  for  the  night 
kViara  polaoo,  meetha  polaoo,  and  various  kinds  of  fruits ; 
and  arbanees,  or  diiff  a.m\  s?/rorf-players,  sit  up  all  night  in 
presence  of  this  puttee,  and  playing  and  singing,  recount 
the  history  of  Salar  Musuood  Gazee,  even  to  the  very 
conclusion  of  his  battle  and  martyrdom.  Some  have  sus- 
pended against  the  wall  a  curtain  on  which  are  painted  re- 
presentations of  his  martyrdom,  battles,  &c.  Next  morning 
the  puttee  is  carried  in  the  basin  on  the  shoulder  of  the 
bridegroom,  accompanied  by  the  above  musical /wgeers  ; 
and  burning  frankincense  as  they  go  along,  they  proceed 
to  the  water  edge,  where,  having  off'ered  fateeha  in  the 
name  of  Salar  Musuood,  they  set  it  adrift  on  the  water. 

In  the  evening  of  that  day,  about  eight  or  nine  o'clock, 
having  launched  the  J7j«rt.^  (or  ship),  the  ladies  apply  hul- 
dee to  the  bridegroom  after  the  same  manner  as  was  done  to 


100  MARRIAGE.  Chap.  XIV. 

the  bride.  The  jiihaz  is  a  wooden  frame-work  in  the  shape 
of  a  stool,  to  the  four  legs  of  which  are  fastened  as  many 
earthern  pots  or  pumkins  ;  or  it  is  made  of  straw  and  bam- 
boos in  the  shape  of  a  boat,  so  as  to  prevent  its  sinking,  and 
it  is  variously  ornamented.  To  it  are  suspended  flowers 
and  fruits,  such  as  lemons,  oranges,  plantains,  guavas, 
{vide  Glossary)  pomegranates,  nariel,  khopra,  (cocoa-nuts 
and  its  dried  kernels),  &c.  and  having  placed  on  it  hnlwa 
pooreean,  sugar,  and  betel  leaves,  and  covered  it  over  with 
a  red  koossoom  (safflower)  coloured  cloth,  and  lighted  a 
lamp  made  of  wheat  flour  with  ghee  in  it,  they  cause  it  to 
be  carried  on  the  bridegroom's,  or  some  other  person's 
head,  and  along  with  it  inalleeda  sheer-birrinj,  alias  klieer,* 
milk,  dulleea,  meethee  rote,-f  kc.  accompanied  by  baja 
tasa,  and  with  torch-lights,  they  proceed  to  the  banks  of  the 
river,  sea,  or  tank,  and  having  there  off*ered  fateeha  in  the 
name  of  Khoaja  Khizur+  (the  peace  of  God  be  on  him  !) 
over  the  eatables,  the  shipwright  takes  them  off"  and  dis- 
tributes some  among  the  assembled  throng  of  poor  who 
have  come  to  witness  the  fun,  as  well  as  among  those  who 
attended  the  procession,  then  replacing  the  lamp  on  it,  they 
set  it  adrift  on  the  water. 

Should  any  one  by  special  invitation  have  been  asked  to 


•  There  are  three  varieties  of  dishes,  of  rice  and  milk,  with  sugar, 
distincruished  by  their  consistence:  1.'  dulleea,  thinnest;  2.  kheer, 
somewhat  thicker;  and  3.fitnee,  of  a  still  firmer  consisteuce. 

t  Sweetened,  flat  round  cakes. 

X  The  name  of  a  Prophet,  who,  according  to  Oriental  tradition,  was 
prime  minister  and  general  to  an  ancient  king  of  Persia,  called  Alex- 
ander, or  to  Caicobad  (not  Alexander  of  Macedon).  They  say  that 
he  discovered  and  drank  of,  the  Fountain  of  Life,  and  that  in  conse- 
quence he  will  not  die  till  the  last  trumpet.  He  is  by  some  confounded 
with  the  Prophet  Elias.  For  further  particulars  of  Khoaja  Khizur 
(Neptune?)  vide  chap,  xxvii. 


Sect.  3.  MARRIAGE.  101 

accompany  the  ship,  they  are  taken  home,  treated  to  shcer- 
hirrinj,  polaoo,  &c.  and  dismissed  with  jjan-sooparee.  All 
this  being  done,  they  apply  the  huldee. 

Mudar  ka  cJihanda*  alias  hhundara,  i.  e.  They  take  a 
cow  and  some  wheat  flour,  and  desire  some  of  ihe  fuqeers  of 
the  Mudar  tribe  to  prepare  chukoleean  (alias  sootreean), 
and  to  dress  it  with  the  meat.  Then  having  ofiered  fateeha 
in  the  name  of  Zinda  Shah  Mvidar,  they  scramble  for  it. 
The  history  of  Shah  Mudar  will  be  more  particularly 
noticed  hereafter  in  the  feast  held  in  the  month  Jummadee- 
ool-awul,  {Vide  chap,  xix.) 

Those  whose  means  will  allow,  have  the  bridegroom  on 
this  occasion  decked  out  in  a  pink  pugree  and  jama  (the 
poor  in  yellow  ones),  a  yellow  s/««/,  a  gold  7nala  (necklace), 
a  ijudduck  and  chundunhar. 

The  bridegroom  does  not,  as  usual,  go  about  shopping, 
but  his  friends  go  in  his  stead  ;  if  he  be  poor,  how  ever,  he 
is,  of  course,  obliged  to  go  himself. 

From  the  day  that  the  huldee  has  been  ayjplied  to  the 
bridegroom,  until  the  day  of  shuhgusht^  breakfast  is  daily 
sent,  by  such  as  can  afford  it,  from  the  bride's  house,  for  the 
bridegroom,  consisting  of  choha,  shurbut,  meetha  polaoo, 
or  khichree  milk,  muleeda,  with  a  tumbaloo,  having  a  red 
thread  tied  round  its  neck,  and  being  bespattered  all  over 
with  sundul,  containing  shurbut,  or  plain  (lit.  sweet)  water, 
wherewith  to  rinse  the  mouth,  and  a  thin  twig  of  a  branch 
of  the  pomegranate  tree,  with  red  thread  wound  round  it 
for  making  scmiswak  or  tooth  brush  (Gloss.)  and  pan-soo- 
paree,  cloves,  cardatnoms,  with,  or  without  gold  or  silver 
leaf  pasted  over  them,  with  the  breakfast,  accompanied 
with  music. 

•   Clihanda  means  a  sluiro. 


102  MARRIAGE.  Chap.  XIV. 

The  first  day,  however,  whether  rich  or  poor,  they  neces- 
sarily send  meetha  (sweet)  polaoo,  in  order  that  after  having 
partaken  of  this  sweet  dish,  the  bride  and  bridegroom  may 
live  lovingly  together,  and  enjoy  the  sweets  of  life. 

The  women  who  accompany  the  breakfast  from  the 
bride's  party,  see  the  bridegroom  wash  his  face  in  their 
presence,  take  his  breakfast,  and  chew  parisooparee,  before 
they  take  their  departure.  Sometimes  they  only  deliver 
them  and  go  away. 

Sect.  4.  Concerning  the  carrying  of  Huldee  and  Maynlh- 
-  dee  from  the  Bridegrooiris  to  the  Bride,  and  vice  versa. 

Among  the  rich  they  construct  a  frame-work,  somewhat 
in  the  shape  of  a  taboot,  with  red,  green,  yellow,  or  white 
paper,  ornamented  with  mica  and  tinsel,  and  this  they  term 
maynh-dee;^  within  this  they  place  a  couple  of  plates,  one 
containing  huldeef  to  apply  to  the  body.  The  other  vmtynh- 
deeX  for  the  hands  and  feet,  and  accompanied  by  a  large 
concourse  of  people,  relatives,  and  sumdeean  (or  the  fathers 
and  mother-in-law)  as  attendants,  they  proceed  with  music, 
such  as  baja,  tasa  (instruments  of  music),  and  knnch- 
neean  kay  nach  (or  the  dance  of  dancing-girls),  and  with 
lighted  torches,  and  fireworks,  to  the  house  of  the  bride. 
They  also  convey  along  with  the  above,  on  separate  trays, 
mulleeda  flowers,  betel  leaves,  sundul,  and  two  or  four  § 
phials  of  a  red  dye,  made  of  shuhab  (or  safilower)  to  sprinkle 


*  It  is  esteemed  a  highly  unpropitious  circumstance,  if  any  call  this 
fkbric  by  the  name  of  taboot,  which  in  fact  it  is,  since  that  term  is 
solely  applicable  to  a  bier. 

t  i.  e.  Huldee  (turmeric),  triturated  with  water. 

}  Maynh-dee,  i.e.  the  leaves  of  the  Maynh-dee-tree  (Lawsonia  spi- 
nosa,  Lin.  or  Eastern  privet),  together  with  a  little  catechu,  areca-nut 
and  the  stalks  of  betel-leaves  :  triturated  with  rice  gruel,  or  water. 

§  Not  three,  as  that  is  an  unpropitious  number. 


Sect.  4.  MARRIAGE.  103 

on  the  body,  and  over  these  they  hold  a  red  mundup 
(or  canopy),  that  is,  a  square  piece  of  cloth  fastened  by  its 
corners  to  four  poles  carried  by  men.  SJiould  they  have  a 
shahmeeana  (or  canopy)  of  velvet,  broad-cloth,  or  chintz, 
they  carry  the  phials,  &c.  under  them.  On  their  arrival  at  the 
bride''s,  the  women  proceed,  as  they  are  wont,  to  the  female 
assembly,  while  the  men  remain  in  company  with  the  men. 

Among  female,  as  well  as  male  sumdeea7is,  a  number  of 
tricks  are  frequently  played  at  dinner;  such  as,  for  in- 
stance, a  dish  full  of  bones,  witli  a  little  polaoo  over  them, 
is  set  before  a  person,  who  unthinkingly  dips  his  fingers 
into  what  he  conceives  to  be  polaoo;  when,  behold,  he 
finds  it  to  be  a  plate  of  bones ;  upon  which  the  bride's  party 
facetiously  observe  to  him,  "  Why,  what  a  glutton  you 
"  must  be,  to  have  finished  already,  and  to  have  filled 
"  your  plate  with  bones,  while  the  rest  of  the  company 
"  have  scarcely  begun.'" 

Previous  to  sitting  down  to  dinner,  the  men  and  women 
have  some  choha  and  shtcrbiit,  served  up  to  them.  The 
choba^  is  a  dish  of  meetha  polaoo,  with  tlie  dried  kernel  of 
the  cocoa-nut,  dates,  and  almonds  cut  into  thin  slices, 
mixed  together,  and  covering  it  over :  it  is  brought  on  a  plate 
and  handed  round;  and  after  giving  the  guests  a  draught 
of  shurbut,  they  taste  a  little  of  the  choba.  On  this  occa- 
sion, one  of  the  bride's  relations  also  winds  a  long  piece  of 
tliread  round  the  point  of  his  fore-finger,  and  dippino-  it 
into  the  choba,  begs  of  one  of  the  sumdeeans  to  allow  him 
to  feed  him.  On  swallowing  the  morsel,  the  end  of  the 
thread  goes  along  with  it,  when  the  feeder  withdrawing 
his  finger,  and  displaying  to  the  company  the  ridiculous 


The  term  choba,  in  this  case,  is  applied  (o  the   mixture,  but  is 
properly  the  name  of  any  of  the  three  fruits  cut  into  thin  slices. 


104  MARRIAGE.  Chap  XIV. 

sight  as  of  a  fish  hooked,  calls  out,  "  Look  here,  gentle- 
"  men,  this  man's  intestines  are  all  coming  out !''  which,  of 
course,  excites  a  vast  deal  of  laughter  among  them;  and  in 
this  way  they  play  off  many  such  jokes,  merely  for  the 
sake  of  amusement. 

After  dinner  the  men  retire  to  their  houses,  while  the 
women  call  the  bride  to  them,  and  with  their  own  hands 
apply  the  maynh-dee  to  her  hands  and  feet  (i.  e.  to  the 
inside  of  the  hands  and  nails  of  the  fingers,  and  to  the 
soles  of  the  feet  and  nails  of  the  toes),  and  the  hiildee  to 
her  body.  Sometimes  they  rub  her  body  also  with  chiksa 
(Glossary).  The  ingredients  are  pounded,  mixed  with  a 
little  water,  and  rubbed  in  the  same  manner  as  Moosul- 
mans  are  wont  to  rub  themselves  in  bathing.  On  every 
occasion  where  chiksa  is  used,  it  is  employed  in  the  above 
way.  There  are  women  who  go  about  vending  chiksa, 
ready  pounded  and  prepared,  folded  up  in  paper;  while 
druggists,  or  shopkeepers,  have  the  different  articles  for  it 
in  their  natural  state  for  sale. 

If  the  people  be  poor,  they  carry  the  mulleeda  flowers, 
betel,  &c.  in  trays,  ^the  two  phials  of  red  dye,  and  the 
saucers  containing  the  huldee^  and  'maynh-dee,^s'\ih  a  canopy 
held  over  them,  without  the  7nayn]i-dee  (or  taboot),  accom- 
panied, as  above-mentioned,  with  men  and  women,  music, 
dancing-girls,  lighted  torches,  &c. 

The  next  day,  in  the  same  manner  as  the  huldee  and 
maynh-dee  came  from  the  bridegroom's  to  the  bride's,  it  is 
carried  from  her  house  to  his  When  the  bride's-women 
come  to  apply  maynh-dee  to  the  bridegroom,  the  bride- 
groom"'s  salee  (sister-in-law),  or,  in  her  absence,  any  near 
relative,  comes  with  them.  If  a  younger  sister-in-law,  she 
stands  before  the  bridegroom  without  the  intervention  of  a 
skrecn,  and  makes  all  sorts  of  fun  with  him.     If  an  elder 


Sect.  4.  MARRIAGE.  105 

sister-in-law,  she  stands  before  him  with  a  curtain  held 
between  them,  and  having  applied  the  maynh-dee  she 
catches  hold  of  his  finger;  then  the  bridegroom's  mother, 
sister,  &c.,  by  putting  into  the  salees  lap  a  nuqday  ka  jora, 
a  cholee,  or  daoonee,  get  her  to  liberate  his  finger.  It  is 
necessary  on  that  day  to  give  to  the  salee  a  suit  of  clothes 
conformable  to  the  means  of  the  parties. 

Sect.  5.  Concerning  Paoon  Minut  or  Paoon  Mayz,  or  the 

measuring  for  the  Bride  and  Bridegroom's    Wedding 

Dresses. 

The  wedding  garments  of  the  bride  are  provided  by  the 
bridegroom's  parents,  and  his  by  her's,  each  according  to 
their  means. 

For  the  purpose  of  taking  the  measure  for  them,  they 
send  from  the  house  of  the  one  to  that  of  the  other,  a  tailor 
accompanied  by  an  old  woman,  a  red  thread,  some  pan-soo- 
paree  and  sugar  carried  in  trays,  attended  with  music. 
While  the  tailor  stands  without,  the  old  dame  goes  in,  and 
with  the  red  thread  measures  the  bride  for  a  cholee,  koorta, 
peshwaz  (alias  tilluck),  soorwal,  a  pair  of  shoes,  &c.  and 
having  given  the  measure  to  the  tailor,  they  both  return 
with  the  music  to  the  bridegroom's  house.  The  tailor  him- 
self takes  the  measure  of  the  clothes  for  the  bridegroom, 
consisting  of  a  jama,  neema,  paee  jama,  &c.  In  some 
countries  the  tailor  does  not  go  to  the  bride's  house,  but 
Avomen  go  and  bring  the  measure  to  him. 

At  the  time  of  taking  the  measure  they  apply  sundul  to 
the  tailor's  neck,  throw  garlands  of  flowers  over  his  head, 
and  give  him  (independently  of  the  established  hire,  which 
he  receives  afterwards)  one  seer  and  a  quarter  of  unboiled 
rice,  some  dal  (a  kind  of  pulse)  and  goor  (or  jaggree),  to- 
gether with  a  few  (lit.  two  or  four)  pice ;    in  order  that 


106  MARRIAGE.  Chap.  XIV. 

he  may  bless  them  for  their  liberality,  and  being  pleased, 
be  induced  to  execute  his  commission  to  the  entire  satisfaction 
of  the  parties. 

The  bridegroom's  clothes  are  sewed  at  the  bride's  house, 
and  vice  versa.  The  clothes  at  the  bridegroom's  house, 
when  ready,  are  despatched  with  the  burree*  to  the  bride; 
and  those  at  that  of  the  bride's,  with  the  jay  hex  f  to  the 
bridegroom. 

Sect.  6.  Concerning  the  Ceremonies  observed  on  the  Shub- 
gusht  Day,  viz.  1.  The  custom  of  depositing  the  Kulus 
kay  Mat  {water-pot)  under  the  shed. — 2.  The  method  of 
painting  the  Tail  ghurray  {oil-pots). — 3.  The  fashion  of 
making  the  Mundway  kay  Beebeean  (ladies  of  the  shed). 
4.  The  forms  attending  the  conveyance  of  the  bride- 
groom's Burree  {wedding  gifts)  to  the  bride. — 5.  Th£ 
mode  of  carrying  the  bride''s  Jayhez  (h'idal  parapher- 
nalia) to  the  bridegroom'^s  house. — 6.  The  ceremony  of 
Jhol  phorana  (breaking  open  the  pots). — 7.  The  manner 
of  beating  the  Putkay  chawul  (virgin  rice). — 8.  Tie  obser- 
vance of  the  rite  Tail  churhana  (raising  the  oil-pots). 
9.   The  Shub-gusht  (nocturnal  perambulation). 

1.  Kulus  kay  mat.  Previous  to  the  commencement  of 
the  marriage  ceremonies,  a  mundiva  (or  pandaul,  alias  a 
shed)  is  erected  in  the  houses  of  both  the  bride  and  bride- 
groom ;  under  which,  on  the  burree-day,  it  is  customary, 
about  six  or  seven  o'clock  in  the  morning,  to  place  a  couple 
of  red  kulus  kay  mat  or  water-pots.J  These  are  filled  with 
water,  besmeared  with  sundul,  and  placed  on  the  sand  in 
the  shed,  at  the  right-hand  side  of  the  house.     Thev  also 


•  Vide  p.  109.  t  Vide  p.  116. 

t  And  are  removed,  Vide,  chap.  xiv.  sect.  9. 


Skct.  6.  MARRIAGE.  107 

scatter  on  the  sand  four  or  five  kinds  of  grain,  in  order  that 
these  may  germinate,  as  emblematic  of  their  good  wishes 
that  the  newly-married  couple  may  in  like  manner  be 
flourishing  and  productive.  The  kulus  kay  mat  is  in  some 
countries  called  jhol  kay  ghurray;  into  these,  instead  of 
water,  is  put  duhee  (curdled  milk)  and  large  sohaleean 
(cakes),  and  having  covered  their  mouths  with  red  cloth, 
they  reserve  them  for  future  use. 

2.  The  custom  of  painting  the  tail  ghurray  (oil-pots). 
Previous  to  the  fateeha  of  the  mu7idway  kay  heeheean,  at 
about  eight  or  nine  o''clock  in  the  forenoon,  five  sohaginan 
women  commence  besmearing  small  red  tail  ghurray  (or  oil- 
pots),  seven  in  the  bridegroom's  and  nine  in  the  bride's 
house,  with  sundul.  This  being  done,  they  tie  a  red  thread 
round  the  necks  of  the  vessels,  put  into  each  of  them  some 
chiksa  powder  and  some  buri'a  (cakes)  and  close  their  mouths 
with  sohaleean  (thin  wheaten  cakes)  fastened  on  by  means  of 
red  thread.  These  pots  are  also  placed  with  tlie  rest  of  the 
things  to  be  used  at  the  oblation  to  take  place  at  the  ensuing 
ceremony. 

3.  It  is  the  custom  to  make,  both  at  the  houses  of  the 
bride  and  bridegroom,  what  they  call  mimdway*  kay  bee- 
beean  (lit.  ladies  of  the  pandaul  or  shed).  The  particulars 
of  the  ceremony  are  as  follow.  On  the  burree-day,  about 
ten  o"'clock  in  the  forenoon,  they  take  some  dal,  boiled  rice, 
duhee,  ghee,  poorean,  mat  kee  bhajee,  sugar,  and  shurbut 
(among  the  poor,  together  with  the  wedding  dresses  and 
ornaments  intended  for  the  opposite  party),  and  having 
oS&ceA  fateeha  over  these,  in  the  name,  first,  of  his  highness 
and  all  the  other  prophets,  then  of  their  deceased  ancestors, 


♦  So  named  because  the  cere inony  is  observed  under  the  laundwdy 
<or  shed). 


108  IMARRIAGE.  Chap.  XIV. 

and  those  married  women  of  the  house  who  are  defunct 
and  their  husbands  left  widowers,  they  distribute  them 
among  the  men.  Some  of  this  food  is  dispatched  from  the 
house  of  the  bridegroom  to  the  bride,  and  vice  versa,  accom- 
panied with  music,  and  is  termed  juti-bhat,  mundway  kay 
heeheean  kay  khana,  and  sheesh  kay  hasnn. 

They  further  take  five  or  seven  plates  of  the  above  food, 
and  having  separately  offered  fateeha  over  them,  in  the 
name  of  Beebee-Fateematooz-Zohura  (Fatima  the  beautiful, 
the  daughter  of  the  prophet  Mohummud  Moostaffa)  distri- 
bute it  among  women  of  high  rank  and  noble  birth ;  honour- 
able women,  who  have  been  faithful  to  their  husbands ;  and 
these  are  called  Beehee  ka  basun  (or  Samik)  khanay  walay 
(i.  e.  partakers  of  the  lady's,  Beebee  Fateema's,  dish).  It  is 
on  no  account  allowed  to  be  indiscriminately  dispensed 
among  women :  others  being  supplied  with  the  food  which 
remains,  vi'iihout  fateeha  having  been  offered  over  it. 

Moreover,  it  is  customary  among  some  women  to  place 
along  with  the  oKher  fateeha  things,  a  red  earthen  cup  con- 
taining some  slaked  lime.  All  these  are  arranged  on  one  or 
two  new  mats  edged  with  red  tape.  The  fateeha  being 
concluded,  the  above-mentioned  ladies,  who  have  fasted  all 
that  day,  each  one  having  first  dipped  either  once  or  twice 
the  tip  of  the  fore-finger  of  her  right  hand  into  the  lime  and 
licked  it,  proceeds  to  partake  of  the  oth«r  eatables.  On  the 
day  of  making  the  mu7idivay  kay  beebeeati,  either  before  or 
after  fateeha  is  offered,  they  spread  a  red  cloth  on  the  carpet, 
and  having  tied  red  thread  round  the  neck  and  handle  of  a 
chukkee  (a  handmill),  and  marked  it  with  szindttlall  round, 
they  place  it  on  the  carpet,  and  seven  sohagin  women  in  the 
bridegropm''s,  and  nine  in  the  bride's  mundwa,  sing  chukkee- 
namu  {i.  e.  some  song  which  they  are  in  the  habit  of 
singing  at  weddings,  when  grinding  with  the  hand-mill) 


Sect.  6.  MARRIAGE.  IO9 

and  pound  chiksa.  When  ready,  they  tie  up  some  of  the 
chiksa  in  a  corner  of  the  daoonee,  of  each  sohagin  woman, 
put  a  Httle  of  it  into  the  tail  ghurray,  and  apply  it  to  the 
bride  and  bridegroom  The  bride's  party  put  some  of  it  into 
boxes  or  paper  parcels,  and  keep  it  in  their  singardan, 
which  is  given  with  the  jayhez  paraphernalia.  The  cere- 
mony is  termed  chukkee  tiowree.'^ 

4.  The  btirree-f  apparatus,  in  addition  to  the  wedding- 
dress  (already  alluded  to),  together  with  some  jewels  (more 
or  less,|  according  as  the  husband  or  his  parents  can  afford 
them),  consists  of  the  imdermentioned  eatables  placed  on 
brass  dishes  or  wooden  platters,  viz.  sugar-candy,  soft- 
sugar,  almonds,  dates,  pistachio-nuts,  filberts,  walnuts, 
raisins,  poppy-seed,  nariel,  khopra,  plenty  of  pmi-sooparee^ 
sweetmeats,  sugar-cane,  and  sohogpoora  {i.  e.  a  piece  of  red 
paper  folded  up  containing  a  bit  of  nutmeg,  mace,  a  clove 
or  two,  some  catechu  and  poppyseed  and  a  rupee,  having 
externally  a  piece  of  mica  conforming  to  the  size  of  the 
parcel  fastened  on  to  it  with  red  thread) ;  also  lutkun 
muhbun^  or  a  silk  twist  with  two  or  four  silk  tassels  sus- 
pended to  it  for  the  bride's  choontee  (head-ornament),  like- 
wise flowers,  and  a  flower  chonda  (for  the  hair  braided  on 
the  top  of  the  head) ;  and  lastly  a  kunggun  (bracelet).  At 
about  fotir  or  five  in  the  afternoon  they  carry  these,  accom- 
panied by  a  number  of  people,  including  all  the  relatives 

*  Women  esteem  these  customs  most  sacred ;  nay,  even  more  so 
than  the  Qoraii  and  Huddees.  It  is  owing  to  the  ignorance  and 
foolishness  of  these  people,  that  they  have  been  established  in  Hin- 
doostan ;  in  Arabia,  Persia  and  other  countries,  they  are  entirely  un- 
knoAvn,  According  to  the  Qoran  and  Huddees,  they  are  innovations 
and  consequently  unlawful. 

t  The  Burree  ceremony,  seems  in  some  part  of  the  country,  to  be 
denominated  Sachuq.     Vide  Mrs.  Meer,  vol.  i.  p.  371. 

J  Any  selected  from  among  those  contained  in  the  list  of  them. 
Vide  Appendix. 


110  MARRIAGE.  Chap.  XIV. 

and  friends  (except  the  bridegroom  and  his  parents)  as 
marriage  attendants,  with  bands  of  music  consisting  of 
haja  hajuntur,  tasa  murfa,  (musical  instruments),  &;c. 
playing,  halting  every  now  and  then  to  look  at  the  per- 
formance of  the  dancing-girls,  and  thus  they  proceed  to  the 
bride's  house,  the  women  in  carriages,  meeanas  (a  kind  of 
palankeen),  either  preceding  or  following  the  procession. 

If  the  people  are  wealthy,  the  above  fruits  &c.  (except 
the  sugar-cane,)  instead  of  being  carried  on  trays,  are  put 
into  innumerable  earthen  pots  fancifully  painted  with  va- 
rious devices  on  them  in  different  colours  (by  Moochee-men), 
and  are  called  sachuq  hay  mutkeean.'^'  Nay,  some  have 
them  conveyed  on  elephants,  camels,  bullocks,  or  carts. 

On  the  arrival  of  the  different  articles,  they  are,  in  the 
first  place,  exhibited  one  after  the  other  to  some  of  the 
bride''s  relatives,  and  then  delivered  over. 

After  that  a  very  grand  and  sumptuous  entertainment  is 
given  to  all  the  people ;  i.  e.  according  to  their  means. 
Some  dismiss  the  marriage  attendants  by  merely  offering 
them  shurbut,  pan,  and  flowers. 

Some  people  performing  burree,  jayhe.z,  and  shub-gusht 
all  in  one  day,  give  only  one  entertainment  in  the  evening, 
called  the  shub-gusht-di\xmev ;  and  the  same  evening  they 
also  perform  on  both  bride  and  bridegroom,  the  ceremonies 
of  tail  churhana  and  also  that  oi  put  ke  chawiil  cJihurana. 

The  description  of  a  Moosulman  dinner  party,  whether 
among  the  rich  or  poor,  is  as  follows  : 

Having  spread  in  the  dewan-khana-f  or  in  the  house  a 
carpet  more  or  less  rich,  or  simply  a  cloth,  on  the  floor, 
the  company  take  off  their  shoes  outside  of  the  door,  and 


•  Or,  the  Maynhdee  pots,  so  called  because  the  latter  accompany 
the  former.  t  A  public  room  detached  from  the  house. 


Sect.  G.  MARRIAGE.  HI 

as  they  enter,  call  out  Us-sulam-oon~ally-koom  or  ("  peace  be 
unto  you.")  It  is  not  customary,  and  it  is  even  disrespectful, 
to  go  in  with  their  shoes ;  and  moreover  it  is  a  sin  to  eat  with 
shoes  on.  The  landlord,  or  any  other  present,  replies,  wo  ally 
koom-oos  sulam  ("  and  unto  you  be  peace")  ;  and  if  they  be 
particular  friends  or  men  of  rank,  enquires  after  their  welfare: 
they  then  take  their  seat*  next  the  wall,  close  to  one  another. 
After  this,  two  servants  in  attendance,  one  with  a  basin  in 
his  hand,  the  other  with  an  ewer  of  water,  serve  the  quests 
with  it  to  wash  their  hands  ;t  commencing  Avith  the  seniors, 
they  all  wash  either  one  or  both  hands  as  they  please.  This 
office  concluded,  the  servants  proceed  to  lay  a  dusterkhwan 
of  white  cloth  or  chintz,  in  front  of  the  guests,  on  the 
carpet;  leaving  the  latter  uncovered  in  its  centre;  after 
which  they  arrange  the  dinner  on  it ;  viz.  plates  containing 
polaoo,  feerneBi  and  roteean  (unleavened  bread),  cups  with 
curries,  saucers  with  chutnee  and  kuhab,  placing  each  one's 
share  (or  tora,  as  it  is  termed)  before  him.  This  being  done, 
the  landlord,  or  the  senior  present,  calls  out  bismilla  (as 
much  as  to  say,  "  commence")  ;  "  eat,"  for  Moosulmans 
never  partake  of  a  morsel  without  first  uttering  the  word 
bismilla  (lit.  in  the  name  of  God),  meaning  to  say,  "  I 
commence  in  the  name  of  God."  After  this  they  commence 
eating,  and  that  with  the  right  hand,  without  the  use  of 
spoons  or  knives  and  forks.  They  loath  eating  with  the 
left  hand,  as  that  hand  is  employed  by  them  for  ablution 
after  visiting  tlie  temple  of  Cloacina.     During  the  repast. 


*  Of  course  on  the  ground,  with  their  leg's  crossed  ;  as  is  customary 
for  natives  to  sit. 

t  An  act  of  cleanliness  indispensable,  where  the  hands  are  used 
instead  of  spoons  or  knives  and  forks.  In  eating,  men  of  rank  have 
a  sen'ant  standing  on  each  side  of  them  to  wipe  their  hands  each  time 
that  they  take  a  mouthful. 


112  MARRIAGE.  Chap    XIV. 

two  or  three  of  the  relatives  act  as  szirburans  (or  stewards), 
and  supply  what  is  wanted,  while  some  are  in  waiting  with 
gugglets*  (goblets)  and  cups-f-  to  help  any  one  that  chooses 
to  water.  These  stand  in  the  centre  of  the  dining  room. 
Dinner  being  finished,  and  the  plates  removed,;]:  the  basin 
and  ewer  are  again  brought,  and  the  guests  wash  their 
hands  as  before ;  but,  using  baysu7i,§  instead  of  soap,  which 
is  an  excellent  substance  for  removing  the  grease  from  the 
hands  ;  if  this  cannot  be  got,  they  wash  in  pure  water.  But 
previous  to  washing  the  hands,  it  is  the  command  of  the 
prophet  to  lick  the  fingers :  however,  very  few  adhere  to 
this  precept.  The  nobility  generally  have  two  dewati- 
khanas  ;  (one  in  which  the  company  is  received),  the  other 
in  which  the  dinner  is  laid  out ;  and  when  ready,  the  land- 
lord respectfully  says  to  the  company,  "  let  us  withdraw" 
(i.  e.  to  the  dinner  room).  If  there  be  a  numerous  party, 
first,  part  of  them  wash  their  hands  and  sit  down  to  dinner ; 
when  these  have  done,  the  others  follow  the  same  practice. 
When  dinner  is  over,  they  who  please  retire  to  the  dewari- 
khana^  where  they  first  assembled.  Here  they  spend  the 
time  in  conversation,  reciting  pieces  of  Hindoostanee  or 
Persian  poetry,  puzzling  each  other  with  riddles,  composing 
acrostics,  &c. 

Of  the  latter  I  shall  present  a  few  specimens. 


•  Vulgo  gogglets. 

t  Several  drink  out  of  the  same  cup,  which  is  washed  out  a  little, 
after  every  time  that  one  has  drunk. 

t  They  repeat  aloud,  or  whisper  or  say  silently  in  their  hearts,  the 
words  Alkumd-o-lillah,  "  Praise  be  to  God,"  or  Shookr-e-khodUy 
"  thanks"  or  "  gratitude  to  God,"  or  some  other  jjrayer,  by  way  of 
grace  after  meat. 

§  Baysun,  powder  oichunna  (or  Bengal  horse-gram),  oimoong  ke  dal 
(green  gram,  phaseolusradiatus,  Lin.)  oi  toozvur  kee  dal  (pigeon-bean, 
citysus  cajan,  Lin.)  or  of  maash  (black  ulandoo,  phaseolus  max  willd). 


Sect.  6.  MARRIAGE.  113 

Riddles. 

1 
A  well  that  won't  admit  a  haii", 
And  yet  all  animals  drink  there : 
Not  those,  indeed,  that  fly  in  air, 
But  elephant,  camel,  man,  and  mare. 

Ansiver.  "  The  nipple." 
2. 
What  is  it  that's  round  and  runs  about. 
With  two  livinji^  names  though  life  without; 
He's  an  ass  (khur)  who  does  not  find  it  out, 
Nay,  even  a  goat  (booz*)  his  wit  would  scout. 

Answe7:  "  A  musk-melon  {khur-hooz.)"' 

3. 
A  pair  of  pigeons,  black  and  wliite. 
Asunder  always  in  their  flight; 
And  tliough  they  range  around  the  sky. 
Yet  from  their  cage  they  never  fly. 

Ansiver.  "  Day  and  Night." 
4. 
There  is  a  place  I  know  full  well. 
Where  lifeless  persons  only  dwell, 
In  war  'tis  peopled  ev'ry  rood, 
In  peace  a  desert  solitude. 
Ansiver.  "  A  Chess-board,  with  its  men,  elephants,  camels,"  &c. 

5. 
I  saw  two  husbands  with  one  wife 
'Twixt  whom  was  no  discord  or  strife  ! 
But  both  the  men  from  her  were  sprung-, 
'Tis  therefore  fit  they  should  be  one. 
Ansiver.  "  A  Quilt,  consisting  of  two  folds  of  cotton  cloth  stitched 
together,  with  raw  cotton  betwixt  them ;  the  two  first  being  formed 
of  the  same  material  as  the  latter,  they  are  therefore  all  of  one  caste." 

Acrostic. 
W  ise  king,  thy  gracious  countenance  I  claim, 

I    ASK    OP  THEE  JIY  PURE   BUT   SECRET  AIM. 

N  ow,  if  you  take  a  letter  from  each  line, 
E  re  long,  my  heart's  desire  you  will  divine. 

Answer.  "  Wine." 

•  In  Persian  khur  means  an  ass,   and  booz  a  goat,  which  together 
make  kkur-booz,  a  musk-melon. 


114  MARRIAGE.  Chap.  XIV. 

Double  Entendbes. 

1. 
What  is  it?     It  is  abundant  in  creation, 
And  I've  seen  it.     An  elephant  mounted  on  a  horse. 

Answer.  "  A  Rubber  for  a  horse,  termed  Hathee.*" 

2. 
Paper  which  is  straight,  they  term   Tno  ;  (crooked). 
To  a  poor  sing-er  who  sings  well,  they  say  Gao  (a  cow). 
The  moon  is  single,  yet  they  call  it  Chund  (many). 
To  a  boat  which  is  coming,  they  call  out  Nu  Ao  (don't  come).t 

3. 
That  they  cook  a  fowl   (jhar  pui'X)  on  a  tree,  is  known  to  all  in 

the  town ; 
Tell  me  friend,  what  is  it  that  has  two  legs  upon  its  head?  (Sir  pur 

do  pa' on  ?)§ 

Enig.ma. 
The  teeth  of  the  mountains  were  set  on  edge  by  the  eating  of  betel, 
Which  caused  the  sea  to  smile  on  the  beard  of  the  firmament.H 

Dancing  girls  are  also  frequently  in  attendance  to  entertain 
the  guests  with  their  performances,  while  the  hooqqa  (Indian 
pipe),  and  cheroots  (segars)  are  presented  to  regale  them  ; 

*  HatJiee  means  both  an  elephant  and  a  hair-cloth  glove,  used  in 
rubbing  down  a  horse. 

t  Tao,  also  signifies  "  a  sheet  (of  paper)."  Gao,  is  the  Persian 
for  "  a  cow ;"  but  in  Hindoostanee  means  "  sing."  In  Hindoostanee, 
chand  signifies  "  the  moon,"  and  in  Persian,  chund  "  many." 

X  Jhar  signifies  "having  plucked,"  as  well  as  "  a  tree,"  andjO?<r> 
means  "the  feathers"  as  well  as  "  o?i." 

§  Sir,  a  head  ;  jmr,  featliers ;  and  do  paon,  two  legs. 

II  The  lal  (or  redness)  («)  of  a  sweetheart's  teeth  was  so  bright,  that 
when  compared  to  the  lal  (or  ruby)  produced  on  mountains,  the  latter 
looked  dim.  The  sea  smiled  on  the  beard  (that  is,  the  rays)  of  the 
sun,  and  observed  to  him,  that  its  "water"  produced  a  brighter  red  (5) 
than  his  "heat."(c) 


(«)  Occasioned  by  the  chewing  oi pan,  or  betel-leaves. 

{b)  Alluding  to  the  betel-leaf  being  nourished  by  water. 

((■)  Which  they  conceive  to  be  the  cause  of  the  production  of  rubies. 


skct.g.  marriage.  115 

and  in  the  mean  time  pan-sooparee,  tobacco,  flowers,  and 
uttur  are  handed  round,  and  rose-water  sprinkled  over 
them.  After  sitting  for  an  hour  or  two  (lit.  two  or  four 
ghurrees),  they  go  home.  On  retiring,  the  senior  guest, 
addressing  the  host,  says,  "  Be  pleased  to  (or  will  you) 
"  give  us  leave,  (or  permission  to  depart)  ?"  adding,  "  may 
"  God  bless  and  prosper  you  !  I  have  made  a  hearty 
"  meal,  or  dined  heartily  (orig.  eaten  a  bellyful)."  To 
which  the  other  replies :  "  It  is  the  will  of  God  and  Mo- 
hummud,"  (i.  e.  not  mine  ;)"  or,  "  very  well :""  "  certainly." 
Then  the  whole  company  rise,  calling  out,  "  Us  sulamoon 
ally  koom  /"  (Peace  be  unto  you)  and  take  their  departure. 

Should  any  one,  through  indisposition,  or  unavoidable 
accident,  be  obliged  to  leave  the  party,  he  gets  up,  makes 
his  apology  to  the  host,  takes  leave  as  above,  and  with- 
draws. 

As  the  men  are  entertained  in  the  male  assembly,  so  the 
women,  who  come  from  the  bridegroom,  are  treated,  in  like 
manner,  in  the  female  party  ;  with  this  exception,  that  there 
are  no  dancing-girls,  and  no  smoking,  or  use  of  tobacco 
takes  place. 

When  the  female  guests,  whether  of  the  bride's  or  bride- 
groom's party,  enter,  and  leave  tlie  house,  a  lady  stands  at 
the  door  of  the  room,  and  puts  into  the  mouth  of  each,  as 
she  passes  her,  a  bit  of  sugar-candy,  and  applies  a  little 
siindul  to  her  neck,  while  two  others  hold  a  red  cloth  as  a 
canopy  over  her  head,  a  white  or  red  chandnee  (cloth) 
being  previously  spread  on  the  ground  for  her  to  walk  on, 
extending  from  the  door  of  the  house  to  the  place  where 
they  sit.  This  is  likewise  sometimes  done,  though  very 
rarely,  among  men. 

At  the  time  of  washing  the  hands  of  the  near  relatives 
of  the  bride  and  bridegroom,  male  or  female,  the  servants 

T    9 


116  MARRIAGE.  Chap.  XIV. 

supply  them  with  shurhut,  instead  of  pure  water;  and 
while  washing,  they  drop  a  rupee,  an  eight  or  four  anna 
piece,  or  a  ring  into  the  basin,  for  the  attendants. 

Women  of  the  lower  class,  on  entering  the  female  assem- 
bly, must  not  say,  "  sulam  ;""  if  the  hostess  be  a  lady  of 
rank,  they  perform  qudumbosee  (the  ceremony  of  kissing  the 
feet  *)  to  her,  and  merely  make  sulam  to  the  rest.  When 
going  away,  they  request  permission  in  the  same  Avay  as  the 
men,  and  then  take  their  departure.  The  men  of  the  better 
ranks  of  society,  however,  when  coming  in  and  going  away, 
say,  "  sulam  hundugee,  tusleemat,-f  according  to  the  rank 
of  the  lady  of  the  house.  I  may  remark  here,  that  the 
sulam  made  by  females,  is  not  like  that  of  the  males,  touch- 
ing the  forehead  with  the  right  hand,  but  it  consists  in 
touching  the  puttee  (or  hair  above  the  right  temple). 

In  the  evening  of  the  hurree-dsiy ,  abundance  of  pro- 
vision, consisting  of  polaoo,  curries,  &c.,  accompanied  with 
music,  is  sent  from  the  bride's  people  for  the  bridegroom, 
and  the  food  is  termed  rnnghurree  ka  kliana. 

5.  The  next  day  they  carry  the  jayhexX  (or  bridal  para- 
phernalia), from  the  bride's  house  to  that  of  the  bride- 
groom. 

If  the  carrying  of  the  jayhe%  take  place    on  the  day 


•  Or  rather,  touch  her  feet  with  the  riglit  hand,  and  then  kiss  the 
latter  or,  more  generally,  make  sulam  with  it;  while  her  ladyship, 
scarce  allowing-  it  to  be  done,  out  of  politeness  and  condescension 
withdraws  her  foot,  and,  taking  hold  of  her  hands,  says,  "nay,  don't 
do  that ;"  or,  "  enough  ;"  "  long  may  you  live  ;"'  "  come,  be  seated." 
Or,  if  she  be  married,  "may  God  render  your  sohag  durable"  {i.e. 
may  God  preserve  your  husband).  If  he  be  dead,  "  may  God  cause 
your  end  to  be  happy." 

+  i.  e.  My  "  blessing"  "  service"  or  "  salutation  to  you." 
t  BlaynJtdcc  would  seem   to  be  the  term  applied  in  some  parts  of 
Hindoostan,   to   the  jayhez   paraphernalia.     Vide   Mrs.  Meer's  Obs. 
vol.  i.  377- 


Skct.  g.  marriage.  117 

following  that  of  the  hurree,  it  is  on  the  jayhe.z-day  that, 
in  the  bride's  house,  they  perform  the  ceremonies  of  placing 
the  water-pots,  painting  the  oil-pots,  and  making  the  mund- 
way  ladies,  as  before  described  ;  and  some  of  the  food  of 
the  mtmdway  ladies,  accompanied  with  music,  is  also  sent 
to  the  bridegroom  for  his  dinner.  On  the  jayhez-Aay,  her 
qoran  (if  she  have  one),  is  first  forwarded,  accompanied  with 
music ;  then,  about  four  o'clock  in  the  afternoon,  the  fol- 
lowing bridal  paraphernalia,  viz. 

A  sayhra  of  iHoqei6h,*  and  one  of  flowers,-j-  or  only  one  of 
flowers,  (i.e.  a  garland  tied  round  the  head,  and  hanging 
down  to  the  knees). 
The  bridegroom's  wedding  dress;  consisting  of  a  red  pugree, 
or  turban  ;  a  red  mundeel,  a  cord  of  silk  and  gold,  or 
only  of  gold  thread,  rolled  over  the  turban  ;  a  red  jama, 
a  very  loose  garment  worn  over  the  neenia ;  a  red  neema, 
or  a  garment,  half  as  loose  as  the  jama  ;  a  red  shal,  or 
shawl;  a  red  doputta,  (lit.  two  breadths).  It  is  like  the 
next  article,  but  of  double  the  breadth,  and  is  thrown  over 
the  shoulder ;  a  red  putka.,  a  cloth  worn  round  the 
waist;  a  xedromal,  or  handkerchief;  a  red  eezar,  or 
long  drawers,  with  its  nara  or  band ;  a  red  jootee  ka 
jora,  or  pair  of  shoes  ;  a  red  kunggiin,  an  ornament  con- 
sisting of  a  red  thread  tied  round  the  wrists  of  the  bride 
and  bridegroom;  a  red pVioohoojignee, any  sweet-scented 
flower  enclosed  in  a  piece  of  cloth  for  the  bride  to  smell ; 
and  two  red  (or  koossoom,  safflower  coloured)  romal,  or 
handkerchiefs  to  wave  over  the  bridegroom. 
A  quantity  of  the  bride's  clothes  which  have  been  worn. 


•  Moqeish,  (gold  or  silver  thread). 

t  If  XhQ  jayhez  and  slmlgusht  take  place   on  diflerent  days,  l>oth 
snyltrns  arc  sent  on  the  latter  day,  as  otherwise  tlic  flowers  \\()iild  fade. 


118  MARRIAGE.  Chap.  X[V^ 

A  Sohogpoora.  (vide  Glossary). 

Jewels ;  if  among  the  rich,  a  considerable  number ;  if  among 
the  poor,  in  value  according  to  their  means.  For  the 
nose,  a  nuth,  a  large  ring  worn  on  the  left  nostril,  of 
gold  ;  and  a  hoolaq,  a  ring  worn  on  the  centre  cartilage 
of  the  nose,  of  gold.  For  the  neck,  a  hichcha,  a  necklace 
worn  tight  round  the  neck,  of  gold  and  glass  beads,  and 
a  neembolee  (alias  JmllaJi),  one  ditto  hanging  down.  For 
the  wrists,  a  hungreean  ha  jora,  a  set  of  bracelets  of 
coloured  glass.  For  the  fingers,  an  iinggothee,  or  ring, 
of  gold  or  silver.  For  the  thumb,  an  ungooshtmi  (thumb- 
ring)  of  the  same  metal.  For  the  toes,  an  anwut,  a  ring 
furnished  with  little  bells,  worn  on  the  great  toe,  of  silver, 
and  a  bich/nvay,  one  without  bells  for  the  other  toes,  of 
silver. 

A  Singardan  (reticule  or  toilet-bag,  if  I  may  so  call  it)  of 
chintz,  velvet,  &c.  containing,  a.  pandcm^  a  box  of  gold, 
silver,  copper,  or  brass,  for  holding  betel  and  its  appen- 
dages ;  a  choiv-ghiirray,  a  small  box  of  gold  or  silver, 
with  four  partitions  for  holding  spices,  vix.  cloves,  carda- 
moms, nutmegs,  mace,  &c. ;  an  aeetia,  or  looking-glass ; 
a  kwiggy,  or  comb  of  wood ;  a  meesee-dan,  a  box  of  gold, 
silver,  copper,  or  brass,  for  holding  meesee  (or  powder 
made  of  vitriol)  ;  a  soorma-dan,  a  similar  box  for  holding 
soorma,*  generally  considered  to  be  antimony,  but  what 
is  used  in  India  is  an  ore  of  lead  ;  a  kajuldan  (alias  kujlo- 
tee),  a  box  for  holding  kajiil  (or  lampblack),  of  gold  or 
silver,  with  its  sulaee  (or  probe)  of  gold  or  silver  ;  an 
utturdan,  a  vial  for  containing  uUilt  (or  otto  of  roses), 
lit.  uttur-box,  a  receptacle  for  uttur ;  a  golabpash,  a  bottle 
of  glass,  gold,    or  silver,    out   of    which   rose-water  is 


•  i.  e.  Collyriura  for  staining  the  eye,  to  give  it  a  brilliant   ap- 
pearance.— (vide  Glossary). 


Skct.  n,  MARRIAGE.  II9 

sprinkled ;  a  jeeh  ch'hihiee,  or  tongue-scraper,  of  gold  or 
silver. 

An  Asmangeeree,  oftafta,  chheet,  or  k'^hariva ;  or  a  chandnee 
of  white  cloth  (a  canopy  or  cloth  fastened  to  the  ceiling) ; 
a  deewargeeree,  tapestry  or  cloth  to  adorn  a  wall ;  apurda, 
or  curtain ;  a  jae-tiumaz,  a  cloth,  &c.  on  which  they  per- 
form their  devotions;  a  shutrunjee  {aWas Jamkhatia  or  a 
large  carpet)  ;  a  dusturkhwan,  a  substitute  for  a  table- 
cloth, which  is  spread  on  the  ground ;  a  khwan-jiosh 
(or  tora-posh),  a  cloth  for  covering  a  tray,  a  tray-lid,  a 
cloth  covering  for  dishes;  a  sur-posh,  a  lid  for  any 
vessel,  as  a  cup,  dish,  &c.  ;  a  hoqcha,  a  cloth  for  wrapping 
others  in. 

Furnitures,  vis;,  a  Pullung,  bedstead  or  cot,  with  its  appen- 
dages, vi%.  a  toshick,  or  mattress ;  a  tukeea,  or  pillow ; 
agirday  (alias  ^?//  tukeeci),  a  small  round  pillow  laid  under 
the  cheek;  a pullutig-posli  {corrixp.  palampore),  a  cover- 
let, a  counterpane ;  a  ruzaee,  a  quilt ;  a  sayjbund,  silk 
cords,  with  gold  or  silver  tassels  to  them,  for  fastening 
the  mattress  to  the  bedstead ;  a  galeecha,  a  small  carpet 
spread  near  the  bed  ;  agadee,  a  thin  mattress,  or  any  thing 
stuffed,  spread  on  the  galeecha,  to  sit  or  lie  on ;  a  chowkee, 
or  stool ;  a  snndooq,  a  chest  or  trunk  of  wood ;  a  sun- 
dooqcha,  a  box  of  the  same  ;  a  payfara,  a  large  rattan  close 
basket ;  a  jjaytaree,  a  small  one ;  a  jamdanee,  a  sort  of 
leathern  portmanteau  ;  a  haylun,  a  rolling-pin  ;  a  putra, 
board  on  which  dough  is  kneaded  and  moulded  ;  a  sundnl 
ka  k'hor,  a  piece  of  the  heart  (core)  of  sandal-wood  ;  a 
sundlasa,*  a  flat  circular  stone  on  which  the  sandal-wood 
is  triturated  or  ground  down ;  a  sayweean  ka  tukhta,  a 
board  for  making  sayweean  (or  vermicelli)  on. 

•  The  stone  being  too  insignificant  an  article,  is  not  sent  with  the 
rest ;  but  fiirnislied  afterwards. 


120  MARRIAGE.  Chap.  XIV. 

Utensils,  viz.  a  Dayg,  a  copper  caldron ;  a  doygcha,  a  sn.all 
one  of  the  same  metal;  a  kufgeer,  an  iron  skimmer  per- 
forated with  holes,  like  a  colander  ;  a  tambtikhs,  a  large 
copper  spoon,  to  serve  out  rice  with ;  a  sheen,  a  copper 
cover  for  pots;  a  lunggree,  a  large  shallow  „pan,  used  for 
kneading  dough,  and  at  meals  for  serving  rice,  &c. ; 
a  luggnn,  a  large  flat,  hollow,  copper  utensil,  in  the  form 
of  a  basin  ;  a  thnlay,  a  small  flat  copper  dish  ;  a  tubiiq,  a 
large  brass  one  ;  raykaheean,  copper  saucers  ;  a  hadeea, 
copper  bowls;  salun  kay  kntoray,  copper  curry- cups; 
tushtureean,  small  copper-plates  ;  a  chumcka,  a  copper 
spoon;  a  tiimhaloo  (alias  lota),  a  copper  or  brass  pot  for 
holding  water  ;  a  chillumchee  (alias  sylabchee)  a  copper  or 
brass  wash-hand  basin  ;  an  aftaha,  or  ewer  of  the  same 
metal ;  a  sorahee,  or  goblet  (gugglet  or  goglei)  of  kala- 
just  (blende) ;  a  panee  ka  kutora,  or  drinking-cup,  of 
copper  or  kala  just;  ak'/iopni  cJihilnay  kee  chowkee  or 
an  instrument  of  iron  for  rasping  the  kernel  of  the  cocoa- 
nut ;  SLpooreean  kay  choontee,  or  a  pair  of  pincers  for  or- 
namenting pooreeans  (a  kind  of  cakes);  a  peekdan  or 
oogaldan,  a  spittoon  of  gold,  silver,  copper,  brass,  or 
vidry ;  a  shuma,  or  a  lamp  of  brass  or  kussund ;  an  ood 
huttee  ka  ek-a,  a  receptacle  for  pastils,  of  brass  or  kus~ 
sutid ;  a  pa/A;ee,  or  palankeen  ;  a.  bandee,  or  female  slave; 
a  golam,  or  male  slave ;  a  horse,  cow,  buffalo,  goat, 
sheep,  &c. 
They  tie  a  red  thread  to  each  of  the  above  articles,  with 

the  exception  of  the  animals,  and   mark  it  with  sundul, 

putting  into  each  utensil  a  pan  ka  beera  (or  mouthful  of 

betel),  prepared  for  mastication. 

Each  person  gives  a  greater  or  smaller  number  of  the 

articles  contained  in  the  above  list,  as  his  means  will  allow. 
As  was  done  with  respect  to  the  burree  apparatus,  so 


Sect.  6.  MARRIAGE.  121 

these  articles  are  in  like  manner  carried  with  a  similar  train, 
accompanied  with  music,  &c.,  and  attended  by  all  the  rela- 
tives (save  the  bride  herself  and  her  parents),  and  friends, 
(as  marriage  attendants)  are  taken  to  and  delivered  at  the 
bridegroom's  house,  where  both  men  and  women  are  simip- 
tuously  entertained,  as  has  been  minutely  detailed  on  the 
burree  occasion. 

As  on  the  burree  evening,  jiolaoo,  &c.  were  sent  from 
the  bride's  house  to  the  bridegroom's,  so  likewise  on  the 
jayhex  evening,  polaoo  and  curries,  &c.  are  despatched  from 
the  bridegroom  to  the  bride.  The  latter,  as  well  as  the 
former,  is  termed  o'ungbitrree  ka  Whana. 

The  jayhez  (or  the  above  paraphernalia),  remains  the 
bride's  property  as  long  as  she  lives.  In  the  event  of  her 
dying  childless,  her  nearest  of  kin  may  claim  it.  But  if 
she  have  children,  it  becomes  their  property. 

6.  Jholphorna,  i.  e.  about  three  o'clock  in  the  afternoon 
of  the  shubgusht-day,  having  decked  out  the  bridegroom's 
sister  in  a  new  suit  of  clothes,  they  get  her  to  perform  jAoZ 
phorana ;  which  consists  in  her  forcibly  pressing  on  the 
cloth  tied  over  the  mouth  of  the  jhol  kay  ghurray  (or 
pots)  before-mentioned  (mrfe  p.  107.),Avhich  being  rent,  and 
her  hand  getting  into  the  contents  of  the  pot,  she  tastes  a 
little  of  the  duhee  (curdled  milk),  herself,  and  then  dis- 
tributes the  rest  amongst  the  people.  The  same  ceremony 
is  performed  by  the  bride's  sister  in  the  bride's  house.  The 
pots  are  left  where  they  were  unwashed. 

The  shubgusht  invitations  being  issued,  and  the  guests 
assembled  at  the  bridegroom's  house,  the  men  are  enter- 
tained with  kliara  pohtoo  from  three  in  the  afternoon  till 
dusk ;  and  the  women  in  the  female  apartment  in  the 
evening.  After  dinner,  the  latter  go  to  the  bride's  house, 
and  perform  on  her  the  ceremony  of 


122  MARRTAGE.  Chap.  XIV. 

7.  Put  hay  chawul  chhurana  (or  winnowing  the  rice  of 
chastity,  or  virgin-rice). 

They  put  a  seer  and  a  quarter  of  unboiled  rice  into  a  red 
handkerchief,  and  with  a  moosul  (or  long  heavy  wooden 
pestle,  in  use  in  clearing  rice  from  the  husk),  to  which  a  betel- 
leaf  parcel,  tied  with  a  red  thread,  nara*  is  attached,  all  the 
women,  together  with  the  bride,  go  through  the  sham  ope- 
ration of  beating  it;  at  the  same  time  singing  some  song 
usually  sung  on  such  occasions. 

8.  Afterwards,  the  ceremony  of  tail  churhana  is  per- 
formed :  that  is,  they  put  the  seven  empty  tail  ghiirray 
(oil-pots)  painted  by  the  ladies,  together  with  an  arrow 
having  a  jmn  kee  heeree  and  a  sohalee  fastened  to  it  with  red 
thread,  into  a  basket ;  also  a  small  piece  of  sugar-candy 
wrapped  up  in  a  betel  leaf,  and  a  little  meesee  tied  up  in 
paper,  and  some  sweet  oil,  or  scented  oil,  in  cups.  But  pre- 
vious to  transporting  these  to  the  bride's  place,  the  ladies  rub 
a  little  meesee  on  the  bridegroom''s  teeth,  and  give  him  the 
sugar-candy  mentioned  above,  to  hold  between  his  teeth  for 
a  few  minutes,  apply  a  little  of  the  oil  to  his  forehead,  and 
then  placing  the  cups  on  trays  with  the  above  meesee  and 
sugar-candy,  carry  them,  accompanied  by  music,  to  the 
bride's  house.  On  their  arrival  there,  having  brought  the 
bride  out  under  the  shed,  and  seated  her  on  a  stool,  they 
hold  a  red  handkerchief  over  her  head  in  the  form  of  a 
canopy  ;  and  first  of  all  any  old  so/? a^iw- woman  takes  up, 
with  the  tip  of  her  fore-finger,  two  or  three  times,  some  of 
the  meesee^  and  applies  it  to  the  bride's  teeth,  and  then 
makes  her  rinse  her  mouth  :  the  reason  of  which  is,  that  the 


•  By  Mrs.  Meer's  account,  it  appears  that  it  is  the  office  of  the  elder 
of  the  house  to  tie  the  nai'a  (which  is  a  cord  of  many  threads,  dyed 
red  and  yellow)  to  the  moosul  on  this  occasion.  (Vol.  i.  p.  391.)  'I'he 
custom,  Mrs.  M.  remarks,  is  altogether  of  Hindoo  origin. 


Skct.  r».  MARRIAGE.  I03 

bride  may  become  as  old  a  sohagm-woman  as  herself:  and 
all  the  other  women  in  rotation  take  hold  of  the  arrow  with 
both  hands,  dip  the  end  of  it  into  the  oil,  and  then  apply  it 
three  times  to  her  knees,  shoulders,  puttee  (or  hair  over 
the  temple),  and  forehead.  They  then  place  the  oil-pots, 
four  on  the  right  side,  and  three  on  the  left  of  the  bride. 
A  woman,  standing  on  the  right  side,  hands  the  four  pots 
over  the  bride''s  head  to  a  woman  on  the  left;  and  the  latter, 
in  like  manner,  hands  over  the  three  on  the  left  side  to  the 
former.     This  operation  is  repeated  three  times. 

During  the  performance  of  all  this,  there  are  certain 
songs  current  among  women  which  they  sing.  The  bride 
holds  between  her  teeth,  during  the  ceremony  of  tail  chur- 
hana,  the  piece  of  sugar-candy  which  the  bridegroom  had 
in  his  mouth  (page  122) ;  and  after  the  ceremony  is  over 
she  gives  it  to  any  child  present. 

This  rite  being  concluded,  the  bridegrooom's  female 
friends  go  home,  and  the  bride"'s  proceed  in  the  same  manner 
to  the  bridegroom's,  with  the  nine  oil-pots  painted  by  the 
sohagin-w omen  at  her  house,  together  with  the  meesee, 
some  of  which  they  had  applied  to  her  teeth,  and  a  bit  of 
sugar-candy  which  she  had  held  in  her  mouth,  lift  the 
oil-pots  (as  just  described)  apply  the  meesee,  and  make  him 
hold  the  bride''s  sugar-candy  in  his  mouth.  In  short,  they 
perform  the  same  ceremonies  to  him  as  they  did  to  the 
bride. 

It  is  a  general  custom  not  to  use  meesee  imtil  a  person, 
male  or  female,  is  married;  it  is  therefore  thought  very  im- 
proper to  do  so.  Men,  however,  on  being  circumcised, 
necessarily  apply  it  once  (p.  44),  on  the  day  that  they  are 
adorned  with  flowers ;  but  females  never  use  it  before  their 
wedding-day :  and  it  is  by  the  black  mark  in  the  crevices 
between  the  teeth,  occasioned  by  the  application  of  the  meesee. 


124  MARRIAGE.  Chap.  XIV. 

that  people  generally  distinguish  whether  a  woman  be  mar- 
ried or  not ;  which  circumstance  as  to  men  is  not  so  easily 
discovered,  since  they  never  apply  meesee  to  their  teeth, 
except  at  their  marriages;*  (and  at  circumcision). 

At  the  houses  of  both  the  bride  and  bridegroom,  the 
empty  oil-pots,  after  one  or  two  of  the  Fridays  of  the  honey- 
moon, are  given  away  to  the  aforesaid  sohagin-womeu  who 
painted  them. 

In  some  countries,  in  order  to  perfonn  tlie  above  ceremo- 
nies with  the  oil-pots,  the  latter  are  conveyed  with  the  hurree 
and  jayhez  respectively. 

Among  women  of  some  of  the  castes,  the  two  above  cus- 
toms of  put  kay  chaiviil  cJihurana  and  tail  churhana  are 
considered  of  such  consequence,  that  no  marriage  is  thought 
to  have  been  properly  celebrated,  and  no  woman  is  esteemed 
fit  to  move  in  genteel  society,  at  whose  wedding  either  of 
them  has  been  omitted. 

Should  the  shuhgusht  take  place  on  a  different  day  from 
that  of  hurree  and  jayhez^  after  the  ceremony  of  tail  chtir- 
hana^  the  flower  and  moqeish  sayhra,  mentioned  in  ihe  jay- 
hex,  and  a  flower  pakliur-f  for  the  horse,  are  despatclied 
with  music  to  the  bridegroom. 

9.  The  bridegroom''s  shuhgusht,  alias  shuhurgusht  alias 
suhurgusht  (i.e.  nocturnal,  city,  or  dawn-of-day,  perambu- 
lation) : — 

•  Consequently  their  teeth  are  always  clean.  It  is  only  hy  enquiry 
that  the  circumstance  can  be  ascertained.  AVomen  conceiving  meesee 
to  be  a  sig-n  of  being  a  sohag  invariably  use  it,  and  a  few  men  do  the 
same.  At  the  time  of  the  cevevciOT\y  oi  tail  chttrhana,  at  the  bride's 
and  bridegroom's,  they  also  perform  vhoivk  lj/ui7'na,  as  described  under 
the  head  of  Imldee  (p.  97).  They  never  obser\e  the  former  rite 
without  the  latter. 

t  Pahlmr,  literally  an  iron  armour  for  the  defence  of  a  horse  or 
elephant;  but  here  alluding  to  an  ornamental  one  made  of  flowers  and 
thrown  over  the  body  of  the  bridegroom's  horse. 


Skct.  G.  marriage.  125 

The  night  on  which  this  takes  place,  justly  deserves  to  be 
esteemed  a  grand  one ;  since  the  principal  part  of  the  nuptial 
ceremony  then  takes  place. 

After  the  tail  churhana,  the  bridegroom  has  himself 
shaved  and  bathes ;  and  if  he  wear  long  hair  on  his  head, 
he  has  it  fumigated  with  the  smoke  of  ood  {benjamin). 
After  this,  in  tying  on  the  turban,  should  any  venerable 
old  man  of  the  family,  whose  wife  is  still  living,  be  pre- 
sent, he  makes  two  or  three  turnings  with  the  end  of  it  on 
his  own  head,*  then  removes  and  places  it  on  that  of  the 
bridegroom,  who  finishes  the  winding  of  it  on.  Having 
then  decked  himself  out  with  the  rest  of  the  wedding 
dress  provided  by  the  bride"'s  friends,  and  having  applied 
soorma  to  his  eyes,  meesee  to  his  teeth,  chewed  betel, 
pasted  afshan-f  on  his  cheeks,  put  garlands  of  flowers 
round  the  neck,  tied  the  golden  and  flower  sayhra  on  the 
head,  and  thrown  over  the  whole  the  7nuqna\  (or  veil), 
he  is  mounted  on  a  horse,  or  seated  in  an  ambareei^  and 
commences  his  tour  after  midnight,  accompanied  by  a 
numerous  throng  of  spectators,  relatives,  and  friends.  These 
carrying  with  him  various  descriptions  of  artificial  trees, 
made  of  different  kinds  of  coloured  paper,  bhe7id\\  and  wax, 

•  With  this  idea,  that  since  he  and  his  wife  have  lived  for  many 
years  happily  together,  the  new-married  couple  may  do  the  same. 

t  Shreds  of  moqeish  or  cloth  woven  with  gold  or  silver  thread, 
chipped  very  fine,  or  slips  of  gold  or  silver  leaf  pasted  on  with  gum. 
This  is  properly  a  female  ornament  in  use  among  the  lower  orders, 
but  men  are  sometimes  foolish  enough  to  adopt  it. 

X  Among  the  great,  one  woven  with  golden  thread ;  among  the 
poor,  of  red  coarse  muslin. 

§  Ambarce,  a  seat  with  a  canopy  placed  on  an  elephant,  in  which 
they  ride. 

II  Bhend  or  Shola,  netty  shrub  or  pith  (aeschynomene  paludosa, 
Roxb.)  the  light,  spungy,  white,  corky-looking  wood  of  a  handsome 
shrub,  used  in  making  artificial  birds,  flowers,  toys,  hats,  turbans,  &c., 
and  to  float  nets. 


126  MARRIAGE.  Chap.  XIV. 

and  ornamented  with  mica  and   xurwuruq  (gold-leaf  or 
tinsel),  letting  off  fireworks  of  all  sorts  at  intervals,  proceed 
with  flambeaux  and  lights  placed  in  earthen  cups  fixed  on 
ladders,*  attended  by  dancing-girls,   some  on  foot,  others 
dancing   in  tukht-e-rowan    (travelling  thrones  erected  on 
platforms  carried  on  men's  shoulders),  tasa  miirfa,  baja 
hujuntur,   nuqara  nowbut  (bands   of  music  of  different 
descriptions),  innumerable    flags,    sepoys,  a  great  retinue 
with  much  pomp  and  state,  like  the  splendid  procession  of  a 
monarch,  halting  every  now  and  then  to  witness  the  per- 
formance of  the  dancing-girls.     He  thus  proceeds  to  the 
musjid  (mosque),  whence,  having  performed  two  rukat  pray- 
ers and  shookreea,  he  repairs  to  the  bride's  house,  while  a 
flower  or  paper  umbrella,  beautifully  constructed,  painted, 
and  ornamented  with  mica,  is  whirled  round  over  his  head. 
On  arriving  at  the  bride's  house,  a  general  scramble  for 
the    araish    (artificial   trees,   &c.)   takes  place  among  the 
persons  who  have  accompanied  him.     Sometimes  the  person 
to  whom  they  belong,  prevents  this  frolic,  and  on  the  kung- 
gun-day  carries  them  along  with  the  bridegroom ;  but  on 
that  day,  they  must  be  given   up  to  be   scrambled  for; 
unless   they  be   borrowed,  in  which  case,  of  course,   this 
does  not  happen.     During   the   scramble,    there  is  much 
bustle  and  confusion,  shoving  and  pushing :  some  have  their 
clothes  torn,  and  others  are  thrown  down  as  I  myself  have 
witnessed.     After  that,  the  bridegroom's  ««/«,  or  some  one 
of  the  bride's  party  if  he  be  not  present,  holds  a  bamboo 
across  the  gate,  for  the  purpose  of  obtaining  the  cThingana 
(vulgo  dheegana  or  forfeit),  and  with   the  assistance   of 
others,  stands  to   oppose  his  entrance.     In  general    they 
take  with  them  a  small  earthen  mutkee,  either  fancifully 

*  Carried  horizontallx'. 


Sect.  6.  MARRIAGE.  .  1«7 

painted    or  plain,  (to  receive  the   expected  present)  and 
demand  the  dliingana  ;  on  which  the  bridegroom's  party 
call  out,  "  Pray  who  are  you  that  dare  thus  obstruct  the 
"  king's  cavalcade  ?"     To  which  the  others  reply,   "  Why, 
"  at  night  so  many  thieves  rove  about,  that  it  is  very  pos- 
"  sible  you  are  some  of  them."     In  short,  in  this  way  they 
hold  a  long  jocular   conversation  together.    Nay,  at  times, 
out  of  frolic,  there  is    such  pushing    and   shoving,    that 
frequently  many  a  one  falls  down  and  is  hurt.  At  last  they 
give  them  ten  or  twenty  rupees  (or  two  or  four,  in  short 
something  or  other),  according  to  their  means,  either  drop- 
ping them  into  the  above  cThingana  budhnee,  or  putting 
them  into  their  hands,  and  thus  gain  admittance.     In  enter- 
ing the  compound,  one  of  the  bridegroom's  people  takes 
him  off  his  horse,  and  carries  him  in  on  his  back.  The  slaves 
of  both  sexes  of  the  bride's  party  again  demanding  a  pre- 
sent, obstruct  his  passage  in  the  area,  and  make  a  great  deal 
of  sport  with  the  burden-carrier,  to  his  no  small  annoyance. 
The  bridegroom,  out  of  pity  toward  the  unfortunate  fellow 
who  bears  him,  consents  to  give  something,  and  proceeds  in. 
On  entering  the  house,  tlie  bridegroom  alone  is  borne  by 
the  man,  who  carries  him  to  the  door  of  the  dwelling,  or  to 
the  court-yard  around  it,  where  he  stops.    The  women  then 
holding  up   a  curtain  between,   and  one  of  them  having 
brought  the  bride  in  her  arms*  to  the  other  side  of  it,  they 
put  into  her  hands  flowers,  sugars,  and  unboiled  rice,  and 
direct  her  to  throw  them  three  times  over  the  skreen,  on  the 
head  of  the  bridegroom,  who  does  the  same  to  her.     This 
ceremony  being  concluded,  the  bridegroom  withdraws  to 
the  male  dewankhana. 


•  Or  rather,  the  bride  is  seated  astride  on  the  woman's  hip,  with 
the  arms  of  the  latter  around  her  waist,  as  is  the  general  manner 
of  nursing-  amongst  all  classes  of  the  natives  of  India. 


128  MARRIAGE.  Chap.  XI V^ 

Sect.  7.  Concerning  1.  Neekah,^  or  the  solemnization  of 
Matrimony.  2,  Joolwa,  or  the  Jirst  Interview  of  the 
new-married  Couple. 

1.  Neekah.'f  Should  the  hour  at  which  the  bridegroom 
reaches  the  bride's  house,  after  the  preceding  perambulation, 
be  a  propitious  one,  the  neekah  is  immediately  performed ; 
otherwise  it  is  deferred  to  the  fourth,  or  any  other  auspici- 
ous hour  afterwards.  In  the  latter  case,  the  people  all 
retire  to  their  own  homes,  and  are  summoned  at  the  ap- 
pointed time.  At  this  juncture,  should  any  thing  in  the 
bride  appear  objectionable  to  the  bridegroom,  the  match 
may  be  dissolved. 

The  qazee^  or  his  deputy,  is  generally  present  on  these 
occasions ;  if  not,  they  send  for  either  of  them.  Previous 
to  commencing  the  reading  of  the  neekah.,  the  bricle''s  people 
send  a  palkee  (palanquin)  accompanied  by  baja  hvjunttir 
(musicians),  for  the  bridegroom's  mother ;  or,  in  her  absence, 
for  his  elder  sister,  maternal  avmt,  &c.  and  until  their  arri- 
val the  solemnization  of  neekah  does  not  take  place.  They 
then  commence  the  business  of  neekah,  cUscontinuing  the 
music,  dancing,  &c. 

The  qazee  appoints  two  bearded  individuals  as  witnesses 
on  the  side  of  the  bridegroom,  and  desires  them  to  go  to  the 
bride's  party,  and  request  them  to  issue  orders  regarding 

*  Neekah  and  Shadee  are  often  used  synonymously;  though  in 
Bengal  the  former  is  only  applied  to  a  secondary  kind  of  marriage, 
called  half-marriage.  By  the  ignorant,  it  is  esteemed  unlawful  and 
disreputable,  equivalent  to  keeping  a  mistress.  Whereas,  in  reality,  it 
is  the  foundation  of  matrimony,  .?7i«c?ee  signifying,  and  being  merely  the 
"  rejoicings"  on  the  occasion. 

t  This  ceremony  of  neekah  would  appear,  by  Mrs.  Meer's  statement, 
to  be  called,  in  that  part  of  the  country  where  she  resided,  hurat  (as- 
signment). Because  on  that  night  the  dowry  is  fixed,  and  generally  the 
bridegroom  takes  his  wife  to  his  own  home.  Vol.  i.  p.  383. 


Sect.  7-  MARRIAGE.  129 

the  7ieekah,  and  to  state  the  nature  of  the  nfiarriage  portion. 
When  these  have  carried  the  message,  an  absolute  ivukeel 
(agent)  appointed  on  the  side  of  the  bride,  accompanies 
them  back,  to  arrange  the  matter.  On  their  return  from 
the  bride  with  the  wukeel,  her  people  dismiss  them  with  a 
pankaheera  (mouthful  of  betel) ;  but,  for  the  sake  of  diver- 
sion, they  inclose  the  leaves  of  some  tree  or  other  in  a  betel- 
leaf,  and  fold  it  up  in  the  form  of  a  betel-parcel,  and  give 
it  to  them.  Occasionally,  at  the  time  of  so  doing,  the  hus- 
band's brother-in-law  with  a  leathern  strap  gives  the  wit- 
nesses two  or  three  gentle  stripes,  observing  to  them  that 
tliis  is  the  punishment  they  deserve  for  giviiig  false  evidence. 
The  qazee  then  repeats  the  same  thing  over  to  the  wiikeel, 
who,  either  of  his  own  accord,  or  as  it  is  suggested  to  him 
by  some  clever  old  dame  at  the  bride's  house,  says  many 
witty  things:  e.g.  that  "  the  child's  dowry  is  something 
"  so  considerable,  that  it  is  beyond  the  power  of  the  bride- 
"  groom  to  bestow  it.  But  first  deliver  to  me,  as  earnest- 
"  money,  the  following  articles,  viz.  twelve  ships  laden  with 
"  silk,tencamel-loads  of  needles,  a  couple  of  vessels  freighted 
"  with  garlic  and  onion  husks,  fifty  white  elephants,  and  ten 
"  lak'hs  of  gold  mohurs :  I  shall  then  acquaint  you  with  the 
"  extent  of  the  marriage-portion.""  The  qazee,  on  hearing 
this,  enquires  of  the  witnesses  whether  the  statement  of  the 
wukeel  be  correct,  or  whether  he  has  been  bribed  to  speak 
thus  in  the  bride's  favour.  The  witnesses,  though  present 
at  the  conference,  carry  on  the  joke  by  saying,  "  He  went 
"  in  behind  the  skreen,  and  had  a  private  consultation  ;  so 
"  that  we  carmot  say  but  he  may  have  been  bribed."  The 
qazee  also,  in  return,  sends  back  a  jocular  reply :  such  as, 
"  Had  I  previously  been  avs^are  of  the  circumstance,  I 
"  should  have  forwarded  these  articles  with  the  burree 
"  apparatus ;  but  since  you  have  only  now  taken  a  fancy 

K 


130  MARRIAGE.  CriAP.  XIV. 

"  to  them,  I  shall  forthwith  dispatch  paper  dolls  to  procure 
"  them,  and  the  instant  they  arrive  they  shall  be  duly 
"  weighed  in  a  balance,  having  heaven  and  earth  for  its 
"  scales  and  the  wind  for  its  weights,  and  safely  delivered 
"  over.  In  the  mean  time,  however,  it  is  necessary  that 
"  you  inform  us  what  the  settlement  is  to  be." 

After  contesting  the  point  in  this  way  for  awhile,  a  mar- 
riage-portion similar  to  that  which  the  bride's  mother  or 
her  father's  sister  may  have  had,  being  fixed  upon,  the 
qazee  states  the  same  to  the  bridegroom,  and  inquires  whe- 
ther he  be  satisfied  with  it ;  to  which  he  replies,  "  Perfectly 
so."  Some  settle  a  larger,  some  a  smaller  dowry  than  this, 
just  as  the  bridegroom  may  stipidate.  Then  the  qa.^ee, 
having  taken  the  muqna  and  sayhra  (veils)  off  the  face  of 
the  bridegroom,  and  thrown  them  over  his  head,  before 
which  period  they  were  not  allowed  to  be  removed,  makes 
him  gargle  his  throat  three  times  with  water,  and  seating  him 
with  his  face  turned  towards  the  (/i?>/a,  requests  him  to  repeat 
after  him  in  Arabic :  1st.  the  usttig far  (deprecation);  2d. 
the  four  qools  (chapters  of  the  Qoran  commencing  with  the 
word  qool,  i.e.  "say,"  y?"^.  the  109th,  112th,  113th,  and 
1 14th  chapters);  3d.  the  five  kulmay  {creeds) ;  4th.  the 
sift-e-eeman  (articles  of  belief),  vi%.  belief,  1.  in  God ;  2.  in 
his  angels ;  3.  in  his  scriptures ;  4.  in  his  prophets ;  5.  in 
the  resurrection  and  day  of  judgment;  and  6.  in  his  abso- 
lute decree  and  predestination  of  good  and  evil.  5th.  The 
doa-e-qoonoot  (prayer  of  praise);  and  if  he  be  illiterate, 
explains  to  him  the  meaning  of  these  in  Hindoostanee. 

Then,  having  made  him  repeat  the  neekah  ka  seegah  ^ 
(also  in  Arabic,  and  illustrated  its  signification),  he  desires 
the  wukeel  and  bridegroom  to  join  hands  together,   and 

*  Neekah  ka  see^a/i,  or  the  marriage  contract. 


SKf  T.  7.  MARRIAGE.  131 

directs  the  former  to  say  to  the  latter,  "  Such  a  one's 
"  daughter,  such  a  one,  by  the  agency  of  the  wukeel  and 
"  the  testimony  of  two  witnesses,  has,  in  your  marriage  with 
"  her,  liad  such  a  jointure  settled  upon  her :  do  you  con- 
"  sent  to  it  ?"  The  bridegroom  replies,  "  With  my  whole 
"  heart  and  soul,  to  my  marriage  with  this  lady,  as  well  as 
"  to  the  above-mentioned  settlement  made  upon  her,  do  I 
"  consent,  consent,  consent  !  !  !"' 

During  the  performance  of  the  above  ceremony  of  neekah, 
a  tray  is  placed  before  the  Qaxee,  containing  some  sugar- 
candy,  dried  dates,  almonds,  and  betel-leaves.  In  some 
places  a  seer  or  a  seer  and  a  quarter  of  unboiled  rice,  some 
sundul  in  a  cup,  with  a  pote  ka  luchchha  (necklace  of  two 
strings  of  black  glass  beads)  in  it,  and  in  the  tray  also  the 
Qazee's  gifts  (alias  fee),  viz.  two  and  a  quarter  rupees,  to- 
gether with  such  other  presents  as  they  may  choose  to  give 
him,  consisting  usually  of  a  suit  of  clothes  together  with  a 
shawl,  according  to  their  means. 

It  may  here  be  remarked,  lipwever,  that  the  Qazee  has 
no  right  to  expect  a  fee ;  for  when  a  Moosulman  wishes  to 
enter  into  so  lawful  an  engagement,  sanctioned  by  the  pre- 
cepts of  Mohummud,  it  is  not  only  highly  improper  and 
unbecoming,  but  unlawful,  in  a  Qazee  to  take  a  fine  from 
him  in  this  way ;  and,  for  this  reason,  that  Qazees  have 
had  grants  of  land  in  eenam  (gift)  or  jageer,^  or  daily 
pay,  or  monthly  salaries  bestowed  on  them  by  former  kings, 
which  the  Honourable  East-India  Company  (may  its  good 
fortune  be  perpetual!)  has  continued  to  them,  solely  for 
the  following  purposes,  viz. :  To  bury  and  inter  the  helpless 
poor  when  they  die ;  to  solemnize  their  neekah  (marriage) ; 

*  Jageer  ;  land  given  by  government  as  a  reward  for  services,  or  as 
a  fee ;  a  pension  in  land. 

K  2 


132  MARRIAGE.  C.iap.  XIV. 

to  impart  spiritual  knowledge  to  their  offspring ;  to  act  as 
eemam  (priest),  and  read  prayers  daily  at  the  five  seasons 
in  the  mosque;  to  appoint  a  mootuwulee  or  superinten- 
dent of  the  mosque ;  a  khuteeh  (preacher)  to  deliver  the 
khootha  (sermon)  on  feast  days  and  Fridays  (their  sab- 
baths) ;  a  mowa%un  (crier)  for  sounding  the  axan  (sum- 
mons to  prayer),  and  a  khidmuttee,  to  sv/eep  the  mosque 
and  bring  water  wherewith  the  congregation  may  perform 
their  ablutions,  all  of  Avhom  he  pays  out  of  his  own  purse. 

If  these  neglect  their  duties  in  tlie  least  degree,  the  ruler 
may  very  justly  remove  and  dismiss  the  Qazee  from  his 
situation,  and  appoint  another  in  his  stead;  for  the  object 
of  it  is  to  afford  ease  to  God's  servants,  which  is  completely 
frustrated  when  a  poor  seepahee  (soldier)  who  wishes  to  get 
married  is  obliged  to  pay  two  and  a  quarter  rupees  for 
nothing.  But,  in  most  places,  the  servants  of  mosques, 
above  enumerated,  are  appointed  by  kings  and  rulers,  and 
receive  pay  from  them,  and  are  not  in  the  Qazee  s  employ, 
therefore  the  latter  (the  Qaxee)  will  not  perform  the  neekah 
unless  he  receive  tlie  usual  fee. 

Governors  have  appointed  Qaxees  solely  for  the  advan- 
tage of  the  ignorant  and  uneducated  ;  men  of  science,  who 
can  exercise  their  own  judginent,  have  no  occasion  for 
them.  Being  masters  in  their  own  families,  they  can  solem- 
nize matrimony  and  perform  the  funeral  obsequies,  &c. 
themselves,  against  which  there  is  no  prohibition,  either  by 
God  or  the  Prophet. 

After  neekah  the  Qazee  offers  up  a  supplication  to 
heaven  on  their  behalf,  saying,  "  O  great  God  !  grant  that 
"  mutual  love  may  reign  between  this  couple,  as  it  existed 
"  between  Adum  (Adam)  and  Huwa  (Eve),  Ibraheem 
"  (Abraham)  and  Sara  (Sarah),  and  affection  as  was  between 
"  Yoosoof  (Joseph)  and  Zuleekha  (Potiphar's  wife),  Moosa 


Sect.  7-  MARRIAGE.  133 

*'  (Moses)  and  Sufoora  (Moses's  wife  Zipporali),his  higlniess 
"  Mohummud  Moostuffa  and  A-aysha,  his  highness  Ally-ool 
"  Moortooza  and  Fateemat-ooz-Zohura."  Then  having 
helped  himself  to  the  contents  of  the  tray,  and  blown  (?'.  e. 
the  supplication)  on  the  sugar-candy,  he  inserts  a  small  bit 
of  the  latter  into  the  bridegroom's  mouth,  and  delivers  the 
pote  (or  glass  beads)  and  a  little  sugar-candy  to  the  bride- 
groom's mother,  or  any  other  near  relative,  and  desires  him 
to  convey  them  to  the  bride  ;  and  tolls  her,  that  from  this 
day  she  must  consider  herself  married  to  such  a  person,  the 
son  of  such  a  one,  and  that  such  is  the  jointure  settled 
upon  her  ;  that  she  is  to  wear  the  necklace  as  emblematic 
of  it,  and  chew  the  sugar-candy.*  On  hearing  tliis  the 
bride  weeps  ;  or  rather,  as  many  do,  pretends  to  weep. 

In  the  assembly  of  the  men  the  bridegroom  falls  on  their 
necks  (embraces)  and  kisses  their  hands,  and  is  loaded  with 
congratulations  from  all  quarters.  Were  the  bridegroom 
even  a  slave,  he  would,  on  an  occasion  of  this  kind,  be 
allowed  to  embrace  all  the  gentlemen  present. 

Should  dancing-girls  be  present,  as  a  token  of  participa- 
tion in  the  bridegroom's  joy,  they  continue  dancing  to  the 
sound  of  the  music;  in  the  meantime,  the  bridegroom's 
party  are  entertained  with  a  dinner  of  meetha  polaoo. 

Along  with  the  bridegroom  two  or  four  of  his  near  rela- 
latives  go  as  sumdeeans  (near  relatives),  to  whom  the  op- 
posite party  offer  sutidul  hafh ;  that  is,  a  red  cloth  is 
spread  on  the  floor  near  the  carpet  to  walk  on,  while  a  red 
cloth  canopy  is  held  over  their  heads,  and  as  they  enter, 
they  have  *MWc?w/ applied  to  their  hafh  (hands).  In  so  doing, 
many  out  of  frolic  besmear  also  their  mouths  with  some 
of  it,  and  enjoy  a  hearty  laugh  at  their  expense.     Having 

*  A?  cnibleuKilic  of  the  sweols  of  inatriinoiix'. 


134  MARRIAGE.  Chap.  XIV. 

handed  them  a  pankabeera,  they  take  and  seat  tliem  on  the 
carpet.  By  placing  under  the  carpet  leather  or  fragments 
of  earthern  vessels,  they  contrive  to  play  them  a  number  of 
tricks;  after  which  they  bring  the  washhand-basin  and 
ewer,  and  holding  a  red  cloth  over  them  and  a  red  curtain 
all  round,  first  pour  a  little  shurbut  on  their  hands  and 
then  give  them  water  to  wash.  They  put  pan  kay  heeray 
on  a  tray  and  shurbut  into  a  bowl  or  bottle,  and  with  a 
small  cup  help  each  of  them  to  some  of  it,  and  hand  them 
a  pankabeera.  On  partaking  of  the  beverage,  each  sumdee 
drops  a  rupee  or  afajiam  into  the  cup  ;  some,  also,  into 
the  washhand-basin  while  they  are  washing.  They  fre- 
quently, out  of  fun,  substitute  a  decoction  of  horsegram 
for  shurbut.  The  instant  any  one  has  drunk  the  shiirbuf, 
a  wag,  who  is  a  near  relative,  in  jest,  rubs  his  mouth  so 
excessively  hard  with  a  well-starched  towel,  handkerchief, 
or  brocade,  as  sometimes  to  make  his  lips  bleed. 

After  that,  they  hand  a  pankabeera  to  each  of  the  guests, 
spread  the  dusturkhwan  and  serve  up  choba.  Having 
mixed  plenty  of  ghee  with  the  meethapolaoo,  and  put  it  on 
the  plates,  they  cover  it  over  with  the  bund  (or  slices^  viz. 
the  choba),  and  set  it  before  the  sumdeeans.  The  bride- 
groom also  joins  the  sumdeeans  at  dinner,  when  his  hands 
are  washed  by  his  brother-in-law,  who  puts  four  or  five 
handfuls  of  the  above  food  into  his  mouth.  At  every 
mouthful  he  makes  some  witty  remark,  in  the  manner  de- 
tailed under  the  head  of  huldee  maynhdee  (page  117), 
after  which  the  bridegroom  eats  with  his  own  hand.^  If 
the  brother-in-law  be  not  present,  any  one  else  feeds  him. 
The  money  that  is  dropped  into  the  cup  or  washhand-basin 


•  No  spoons,  knives,  or  forks,  are  at  any  time  used  by  natives  ;  the 
fingers  serve  as  a  substitute. 


Sect.  7-  MARRIAGE.  Igg 

in  the  act  of  drinking  sliurhut  and  washing  liands,  becomes 
the  perquisite  of  the  servants;  but,  in  some  places,  the 
landlord  takes  it  himself. 

Tliis  being  concluded,  betel-leaf,  flowers,  uttur,  &c.  are 
handed  round ;  after  which,  the  marriage  attendants  retire, 
while  the  bridegroom's  nearer  relatives  remain  in  company 
with  him. 

Neekah^  agreeably  to  the  sacred  Qormi  and  the  Huddees- 
i-Nuhuwee  (prophetical  traditions),  depends  on  three 
things  :  1st.  The  consent  of  the  man  and  woman ;  2dly. 
The  evidence  of  two  witnesses ;  3dly.  The  settling  a  mar- 
riage portion  on  the  wife.  Should  any  one  of  these  be 
wanting,  the  marriage  is  unlawful. 

Men  of  property  usually  pay  the  whole,  or  sometimes  a 
third  of  the  dowry  at  the  time  of  the  marriage,  while  the 
poor  pay  it  by  instalments.  It  being  the  divine  command 
to  give  it,  they  must,  partly  by  jev.^els,  partly  by  valuable 
dresses,  or  in  short  somehow  or  other,  satisfy  the  women  to  a 
certain  extent,  and  get  the  bride  to  remit  the  remainder. 
Should  the  husband  not  have  obtained  an  immunity  or 
cancelled  the  debt,  his  guilt  becomes  great.  On  his  death, 
his  father  or  his  son  is  obliged  to  discharge  it.  Should  the 
wife  die,  it  becomes  her  parents'  due ;  and  if  not  paid,  they 
can  demand  it  by  force  of  law.  In  this  there  are  certain 
provisos ;  that  is  to  say,  if  the  woman  of  her  own  accord 
leave  her  husband,  slie  forfeits  the  dowry  ;  if  the  husband 
turn  her  out  of  doors,  he  is  first  obliged  to  pay  her  the  mar- 
riage portion. 

2.  The  mode  of  performing  joolwa  (the  first  meeting  of 
the  bride  and  bridegroom  in  presence  of  the  relations)  is  as 
follows : 

Previous  to  the  bridegroom  withdrawing  from  the  male 


136  MARRIAGE.  Chap.  XIV. 

to  the  female  assembly,  the  women,  having  bathed  the  bride, 
prepare  her  for  his  reception,  by  decking  her  out  in  all  sorts 
of  finery,  with  ornaments,  &c.,  adorning  her  agreeably  to 
the  wonted  fashion  on  these  occasions. 

After  the  neekah  is  over,  the  bride's  sayhra,  accompa- 
nied with  music,  arrives  from  the  bridegroom's.  The 
women  are  entertained  with  meetha  polaoo,  in  the  same  way 
as  the  men. 

At  the  time  oi  joolwa^  the  bridegroom's  mother,  sister, 
and  other  relatives,  &c.  are  all  present  at  the  bride's  house. 

About  five  or  six  o'clock  in  the  afternoon  of  the  neekah- 
day,  the  mooshata  (female  jester)  having  fastened  the  sayhra 
on  the  bride's  head,  brings  her  on  her  lap  and  seats  her  on 
the  cot.  Then,  having  seated  the  bridegroom  opposite  to 
her,  with  their  faces  turned  towards  each  other  and  havinn- 
a  piece  of  red  cloth  held  up  as  a  curtain  between  them,  she, 
holding  one  end  of  a  long  piece  of  red  thread,  puts  tlie  lat- 
ter, along  with  some  unboiled  rice,  into  the  bride's  hand, 
and  taking  hold  of  it  makes  her  throw  it  over  the  curtain 
on  the  bridegroom's  head.  The  sister  of  the  latter,  tying  a 
gold  or  silver  ring  to  the  extremity  of  the  thread,  and  also 
putting  some  unboiled  rice  along  with  it  into  the  hand  of 
her  brother,  takes  hold  of  it,  and  makes  him  throw  them 
to  the  bride.  When  they  have  thus  thrown  it  (the  ring) 
backwards  and  forwards  three  times,  all  the  while  sinfrincr 
some  current  epithalamium  (called  hujooloha\  the  mooshata 
desires  the  bridegroom  to  remove  the  curtain.  After  placing 
the  bride  and  bridegroom  on  the  bed,  the  female  jester 
exercises  her  ingenuity  in  saying  many  witty  things.  On  the 
bridegroom's  mother  or  his  sister  requesting  her  to  show  the 
bride's  face  to  the  bridegroom,  she  observes,  "  The  bride 
"  eclipses  the  moon  in  beauty ;  and  were  I  to  indulge  him 


Sect.  7-  MARRIACiE.  137 

"  with  a  single  glance,  the  poor  fellow  would  go  mad  and 
"  become  distracted." 

After  two  or  three  (lit.  four)  ghurrees  passed  in  this  way, 
she  places  a  bit  of  sugar-candy  on  the  bride's  head,  and 
desires  the  bridegroom  to  pick  it  up  with  his  moutli.  That 
being  done,  she  puts  the  same  on  her  shoulders,  knees,  and 
feet ;  but,  instead  of  removing  it  in  the  latter  case  with  his 
mouth,  he  offers  to  do  it  with  his  left  hand  (a  thing  totally 
inadmissible  among  them),  which,  of  course,  the  rnooshata 
does  not  sanction;  and  at  this  juncture  amuses  the  bride- 
groom's mother  and  sister  not  a  little  by  insisting  upon  the 
performance,  observing  that  it  is  but  right,  since  he  has 
taken  up  the  rest  with  his  mouth,  that  he  should  do  so  in 
this  case.  After  a  few  minutes,  he  is  allowed  to  take  it  up 
with  his  right  hand. 

Then  the  mooshata^  singing,  takes  hold  of  the  bride's 
head,  moves  it  backwards  and  forwards  two  or  three  (lit. 
four)  times,  and  does  the  same  to  the  bridegroom ;  after 
which,  holding  a  looking-glass  between  them,  she  (directs 
them  to  look  at  each  other  in  it.  The  bridegroom  takes  a 
peep,  and  obtains  a  faint  glimpse  of  his  fair  one  (imme- 
diately after  which  the  Qpran  is  exhibited  to  his  view), 
while  the  modest  virgin  does  not  so  much  as  venture  to 
open  her  eyes.* 

They  then  give  the  bridegroom  some  milk  in  a  cup  to 
drink,  and  touch  the  bride's  mouth  with  his  leavings  (hoping 
thereby  to  create  a  mutual  affection  between  them). 

Having  assembled  all  the  bridegroom's  female  relatives, 
and  such  of  the  near  male  ones  as  are  privileged  to  see  her, 


•  All  this  is  pretended  modesty ;  since,  before  the  match  was  con- 
certed, the  couple  have  repeatedly  been  in  each  other's  company,  and 
become  sufficiently  well  acquainted  with  one  another. 


138  MARRIAGE.  Chap.  XIV. 

and  displayed  her  to  them,  the  latter,  on  being  gratified 
with  a  sight  of  the  Beauty  [not  unfrequently  she  is  ugly 
enough],  put  a  ring,  a  rupee,  or  some  jewel,  into  her  hands, 
and  pronounce  a  blessing  upon  her,  saying,  "  Long  may 
"  you  live  and  prosper." 

The  bride's  and  bridegroom's  mothers,  fathers,  sisters, 
brothers,  and  other  relatives,  being  assembled,  the  bride''s 
mother  takes  hold  of  her  right  hand,  and  placing  it  into 
that  of  the  bridegroom's  father,  says,  "  Hitherto  has  this 
"  girl's  modesty,  honour,  reputation,  and  character  been  in 
"  our  hands,  and  we  now  resign  them  over  to  you."  The 
opposite  party,  on  the  other  hand,  by  numerous  consolatory 
assurances,  give  her  to  understand  that  she  need  labour 
under  no  apprehensions  on  that  subject,  that  her  daughter 
will  be  well  taken  care  of. 

After  that  tlie  bridegroom  stands  up  to  make  his  sulamee 
(obeisance),  and  addressing  each  individual  male  and  female 
relative  of  the  bride  by  name,  makes  his  tusJeem  (salutation) 
to  them.  The  ladies  in  return,  offer  him  a  present  of  a 
handkerchief,  ring,  rupee,  half-rupee,  doputta^  or  sliawl ; 
and  if  any  one  of  his  brothers  be  present,  they  also  offer  a 
handkerchief  or  a  ring. 

After  that,  in  tlie  same  style  as  the  bridegroom  came  the 
preceding  night  to  the  bride's  house,  he  now  proceeds  liome 
on  horseback,  and  she  along  with  him  in  a  meeana  (a 
palankeen)  with  doors  shut,  attended  by  music,  dancing- 
girls,  and  accompanied  by  all  the  relatives,  &c.  On  reach- 
ing his  house,  the  attendants,  musicians,  &c.  are  dismissed 
with  betel. 

Then  the  bridegroom,  on  taking  the  bride  out  of  the 
palankeen,  and  carrying  her  in  his  arms  into  the  house, 
meets  with  a  little  opposition  from  his  sister,  who  insists 
upon  his  promising  to  let  her  have  his  first  daughter ;  to 


Sect.  7-  MARRIAGE.  139 

which  he  facetiously  replies.  "  You  shall  most  undoubtedly 
have  the  first  daughter  of  my  bond-maid,  or  of  my  cat." 
After  a  little  sham  altercation,  he  promises  his  daughter, 
and  takes  in  the  bride. 

After  this  a  fowl  or  sheep  is  sacrificed  in  the  name  of 
the  cou])le,  and  distributed  in  charity.  Then  having  placed 
the  bride's  and  bridegroom's  arms  round  each  other's  neck, 
with  their  faces  turned  towards  the  Qibla  (temple  of  Mecca), 
they  cause  them  to  make  two  sijdahs  (prostrations).  After 
which  the  bride  first  washes  the  bridegroom's  feet  in  a  mix- 
ture of  sundul  and  water,  and  then  he  her's. 

That  being  done,  the  couple  retire  to  their  bed-room  to 
enjoy  themselves  as  they  think  proper,  disburdening  them- 
selves of  all  the  fatigues  of  the  preceding  night;  but  that  is 
among  the  better  ranks  of  society.  The  lower  orders  con- 
sider the  ceremony  of  the  kunggun  of  such  moment,  that 
they  never  think  of  consummating  the  rites  of  wedlock, 
until  this  be  performed ;  for  which  see  the  following 
section. 

Sect.  8.  Concerning  Kunggun  klwlna,  or  untying  the 
Kunggmi  {}Vedding  Bracelets)  from  the  icrists  of  the 
Bride  mid  Bridegroom. 

On  the  third  or  fourth  day  after  shubgusht  it  is  custo- 
mary to  untie  the  kunggun.  If  the  ceremony  take  place 
on  the  former  day,  it  is  termed  hhoora ;  if  on  the  latter, 
chowthee. 

The  kunggun  consists  of  a  few  pearls,  some  grains  of 
unboiled  rice,  one  or  two  flowers,  and  a  quarter  rupee  piece 
tied  up  in  a  bit  of  red  cloth  in  the  form  of  a  bundle,  and 
fastened  on  by  means  of  red  thread  to  the  right  wrist  of  the 
bride  and  bridegroom  on  the  shubgusht  night. 

On  the  kunggun  day,  in  order  to  fetch  the  bride  and 


140  MARRIAGE.  Chap.  XIV- 

bridegroom,  the  Jjride'^s  parents  despatch  a  horse,  a  doolee, 
some  klieer  and  kliichree  for  their  breakfast,  and  chicksa 
to  rub  on  tlieir  bodies,  accompanied  with  music,  dancing- 
girls,  &c.  On  tliis  occasion,  the  bridegroom's  sala  (brother- 
in-law)  is  mounted  on  horseback,  and  the  bride's  salee 
(sister-in-law)  rides  in  a  palkee,  in  coming  to  call  on  the 
bride  and  bridegroom.  On  the  arrival  of  the  sala  at  the 
door  of  the  house,  the  bridegroom's  people  having  gone  out 
to  meet  him,  offer  him  a  doputta,  or  a  printed  handker- 
chief, and  assist  him  in  dismounting  from  his  horse.  In 
the  same  manner  the  females  go  and  welcome  the  salee, 
offer  her  a  daoonee,  cholee,  and  bitnggree,  or  merely  a 
cholee,  or  a  pair  of  hunggrees.  Until  these  are  given  they 
never  quit  their  conveyances ;  for  it  is  indispensable  on  this 
day  to  give  them  these  presents. 

About  three  o'clock  in  the  afternoon,  the  bride  and  bridc- 
o-room  proceed  with  the  same  splendour  and  pomp  as  at  the 
shiihg7is]it,  without  flambeaux,  accompanied  by  all  the 
marriage  attendants,  to  the  bride's  house.  The  females  of 
the  bridegroom's  house  go  thither  in  carriages  or  doolees. 

Among  some  classes  of  people,  they  drink  tares,  saijnd- 
hee,  &:c.,  and  women  as  well  as  men  continue  intoxicated 
with  delight,  mirth,  and  jollity. 

All  that  day  the  people  of  both  houses,  men  as  well  as 
women,  remain  soaked  in  red  and  yellow  dye,*  with  which, 
taking  it  out  of  a  pitcher,  they  bespatter  one  another,  by 
squirting  it  through  syringes,  or  pelting  one  another  with 
eggshells  or  balls  made  of  sealing  wax,  formed  very  thin, 


•  The  yelltnv-dye  is  made  by  infusing  in  water  pnlafi  ka  pliool 
(butea  frondosa,  koenig.),  the  tree  on  which  the  /flc-insect  feeds,  add- 
ing turmeric  to  it  and  boiling.  Red-dje  is  made  of  safflower.  Vide 
koossooin  in  the  Glossary. 


Shct.  K  marriage.  ^^^ 

filled  with  it,  or  merely  throv/ing  it  with  the  hands.     This 
is  called  rung-klielna  (or  the  jJaying  Avith  colours). 

In  the  evening,  at  the  bride's  house,  an  entertainment 
v/ith  k''hara  polnoo  is  given  to  all. 

After  dinner,  the  men  having  retired  home,  the  bride 
and  bridegroom  are  seated  on  a  carpet  under  the  shed. 
Into  a  large  seeti  (alias  tJiulee  or  brass  dish)  they  put 
some  water,  greens,  sundul,  befcl-lea\cs  and  lemons.  The 
Mooshata  then  taking  the  kunggun  off  their  wrists,  and 
throwing  them  into  the  dish  placed  between  them,  calls 
out,  "  Let  us  see  which  of  you  will  be  the  first  to  take 
"  them  out.'""  The  bride  modestly  sitting  with  her  eyes 
shut,  and  head  hanging  down,  the  mooshata,  or  some  one 
of  her  relatives,  or  one  of  the  ladies  near  her,  takes  hold  of 
her  hands,  and  dipping  them  into  the  dish  takes  them  out. 
Should  the  bridegroom  be  the  first  to  seize  them,  he  is  in 
a  trice  attacked  from  all  quarters.  The  bride's  sister  and 
near  relatives,  such  as  are  adroit  in  sporting  and  playing 
tricks,  strike  him  with  flov/er  clihureeans  (wands),  pelt 
him  with  sweetmeats,  such  as  mangoes,  figs,  butasha  and 
luddoo,  and  with  guavas,  pooreean,  garlic,  or  onions  ;  and 
one  of  the  bride's  sisters,  with  others,  rubs  the  poor  fellow's 
cheeks  and  ears  well.  In  short,  they  have  a  great  deal  of 
fun  and  merriment  on  the  occasion. 

When  the  bridegroom  gets  the  kungguois,  he  makes  the 
bride  beg  for  them  in  tlie  most  humiliating  manner,  say- 
ing, "  I  am  your  wife  and  slave."  She,  in  return,  causes 
him  to  do  the  same,  should  she  succeed  in  obtaining  them. 
Having  thus  taken  the  kiingguns  out  three  times,  they 
resign  them  to  the  dish. 

After  that  they  braid  the  bride's  tneehree  (side-locks) 
and  plait  her  cue  behind ;  and  then  make  the  bridegroom 
unravel  one  of  the  side-locks  with  one  hand.     The  instant 


142  MARRIAGE.  Chap.  XIV. 

he  calls  in  the  aid  of  the  other,  he  is  assailed  by  the  bride's 
sister,  and  handled  in  the  same  rough  manner  as  at  the 
untying  of  the  kuoiggun  ]\xs,t  mentioned. 

Subsequent  to  this  ceremony  from  the  bride''s,  according 
to  their  means,  presents  of  khilauts  or  suits  of  clothes  are 
offered  to  the  bridegroom's  mother,  father,  sister,  brother, 
&c.  It  is  not  customary  to  offer  money  on  this  occasion, 
nor  would  it  be  accepted,  if  it  were  so. 

Then  taking  their  departure  thence,  all  accompany 
the  bride  and  bridegroom  home.  In  fact,  it  is  that  night 
only  that  the  husband  experiences  the  delights  of  ^\ff(if 
(or  "  leading  a  wife  home"). 

Sect.  9-  1.  Hdfh  hurtana,  or  the  resumption  of  the  use 
of  the  Hands ;  2.  Joomagee^  or  the  giving  of  Enter- 
tainments  on  jive  successive  Fridays  {the  Mohummudan 
Sabbath)  during  the  hojiey-moon ;  3.  Kulus  kay  mafh 
oofhana,  or  removing  the  before-mentioned  Water-pots. 

1.  Hdfh  burtana  (or  the  resumption  of  the  use  of  the 
hands)  takes  place  three  or  four  days  after  the  taking  off 
of  the  kimggun ;  nay,  sometimes  it  is  deferred  till  the  last 
joomagee  (or  the  fifth  Friday  of  the  honey-moon);  and 
until  the  ceremony  is  observed,  the  newly-married  pair  are 
not  permitted  to  engage  in  any  sort  of  employment  what- 
ever. 

On  the  day  appointed,  the  new-married  pair  and  all  rela- 
tives, friends,  &c.  are  invited  by  the  sending  of  cardamoms, 
and  in  other  forms,  to  an  entertainment  at  the  bridegroom''s 
house. 

The  bride's  mother,  sister,  &c.  on  coming  to  the  party, 
bring  with  them  a  large  quantity  of  wheat  flour,  sugar, 
ghee,  almonds,  dates,  raisins,  betel-leaves,  flowers,  a  hand- 
kerchief, and  a  ring.     Then,  for  form's  sake,  they  get  the 


Sect.  9..  iAfARRTAGE.  I43 

bride  and  bridegroom  to  make  and  fry  two  or  three pooreean 
(cakes),  and  afterwards  make  them  perform  some  other  light 
work  ;  such  as  lifting  a  pot  of  water,  swinging  a  chheenka* 
(sling),  stirring  about  the  polaoo  with  the  skimmer,  dipping 
the  hand  into  the  vessel  containing  gram,  picking  vegetables, 
or  causing  the  bridegroom  to  unlock  a  trunk  and  therein  put 
ten  or  twelve  (lit.  ten  or  fifteen)  rupees,  and  getting  the 
bride  to  lock  it  again.  But  before  making  them  fry  poo- 
reean, they  cause  them  to  sit  down  in  one  place,  and  get 
them  to  break  kanchee,  that  is,  they  fill  a  plate  with  wheat 
thoollee,  place  on  the  latter  ten  or  twelve  (fifteen)  kungooray 
(or  small  triangular  lumps  made  of  tJiooUee),  a  little  apart 
from  one  another,  and  deposit  a  piece  of  thread  in  a  parti- 
cular winding  direction  around  them,  with  the  two  ends  of 
it  so  artfully  concealed  that  it  is  almost  impossible  to  dis- 
cover them,  and  place  one  or  two  of  these  before  the  bride- 
groom, whom  they  desire  to  find  out  tlie  extremities  of  the 
thread  and  disentangle  them.  Should  the  bridegroom  be  a 
shrewd  lad  he  is  not  long  of  unravelling  it ;  if  the  reverse, 
he  continues  a  good  while  groping  about.  In  the  latter 
case,  the  sala  or  salee  pelts  him,  as  has  been  detailed  under 
the  head  of  kunggun  (p.  141).  Ultimately  the  bride- 
groom's mother  or  sister  shows  it  to  him.  After  that,  they 
get  the  bride  and  bridegroom  to  break  the  Mingooray,  and 
make  them  eat  a  little  of  it  out  of  each  other's  hands,  and 
distribute  some  to  all  the  ladies.  This  ceremony  is  deno- 
minated kanchee. 

Having  entertained  the  men  and  women,  and  the  bride- 
groom's party  having  made  presents  of  suits  of  clothes  or 


•  A  network  made  of  string-s  or  cords,  to  place  any  thing  on  ;  the 
cords  of  a  bangy. 


144  NUMBER  OF  WIVES.  Chap.  XTV. 

khilauts"^  to  the  bride's  father,  mother,  and  sister,  the  party 
break  up. 

2.  There  are  five  joomagee,  or  successive  Fridays  of  the 
honey-moon,  on  which  entertainments  are  given :  on  the  first, 
at  the  bride's  house ;  on  the  three  following,  either  at  the  same 
place,  or  at  the  house  of  any  one  of  the  near  relatives;  and 
on  the  fifth  at  that  of  the  bridegroom.  On  these  occasions, 
musicians,  &c.  are  despatched  to  escort  the  bride  and  bride- 
groom, together  with  their  relatives,  to  the  feast.  In  the 
forenoon  they  are  entertained  with  a  dinner,  consisting 
principally  of  Kheer  and  k'hichree;  and,  in  the  evening,  of 
polaoo.  Then  having  offered  the  bridegroom  a  present  of 
a  ring  and  a  handkerchief,  and  bestowed  on  him  their  bless- 
ing, they  dismiss  them. 

It  is  necessary  that  both  the  bride  and  bridegroom  be 
bathed  on  that  day. 

3.  On  the  fifth  joomagee  (or  last  Friday)  the  water-pots, 
called  kulus  kay  mdi'li,  are  removed,  and  thus  conclude  the 
ceremonies  of  marriage. 

Sect.  10.  Concerning  \st.  the  number  of  Wives  authorized; 

2d,  Relatives  whom  it  is  unlawfid  to  marry ;  and  3d,  the 

subject  of  Divorce. 

1.  Agreeably  to  the  precept  of  the  Prophet  (the  peace, 
&c.)  Moosulmans  are  allowed,  both  by  the  Qpran  and 
Shurra,  to  \\di\efour  wives.  The  generality,  however,  have 
only  one  ;  a  few,  two  or  three  ;  scarcely  any  four  :  tliough 
some,  contrary  to  the  Shurra,  have  them  without  number : 


*  KJiilaut  signifies  nothing'  more  or  less  than  a  suit  of  clothes,  the 
same  as  libns  or  jura ;  the  former  being-  the  court  language,  the 
latter  used  by  the  common  people,  independently  of  the  value  in  either 
case. 


Sect.  10.  DIVORCE.  145 

such  as,  for  instance,  Tippoo  Sooltan  (now  in  Paradise),  wlio 
actually  married  no  less  than  nine  hundred  women.* 

2.  It  is  unlawful  for  a  man  to  unite  himself  in  wedlock 
with  the  following  fourteen  of  his  relations,  viz.  1.  His 
«2a,  mother ;  2.  my  dur  ma,  step-mother  ;  3.  baytee,  daughter ; 
4.  ruheeba  baytee,  step-daughter ;  5.  biihun,  sister ;  6.  phoop- 
hee,  paternal  aunt ;  7.  khala,  maternal  aunt ;  8.  bhuteejee, 
brother's  daughter;  9-  bhanjee,  sister's  daughter:  nieces; 
10.  daee  doodh-pillaee,  or  doodk  ma,  wet  nurse,  or  foster- 
mother  ;  11.  doodh  buhun,  foster  sister ;  12.  saas  or  khoosh- 
damun,  wife's  mother  (mother-in-law);  13.  buhoo,  daughter- 
in-law  ;  14,  salee,  sister-in-laW;,  which  last  he  may  marry, 
however,  after  his  wife's  death. 

On  this  head  there  is  a  certain  limitation  in  the  case  of 
foster  children. 

If  a  child,  previous  to  his  completing  the  age  of  two  years 
and  a  half,  drink  the  milk  of  another  mother,  her  suckling 
becomes  as  his  brother  or  sister,  and  the  mother  stands  in 
the  same  relation  to  him  as  to  her  own  child ;  and  tlie  same 
relations  whom  one  is  prohibited  marrying  of  his  own,  he  is 
also  prohibited  marrying  of  his  foster-brother's.  After  the 
age  of  two  years  and  a  half,  if  he  suck  another  mother's 
breasts  it  is  of  no  consequence. 

3.  There  are  three  forms  of  tulaq  or  repudiation:  1st. 
Tulaq-e-byn,  which  consists  in  the  husband  only  once  say- 
ing to  his  wife,  "  I  have  divorced  you."  2d.  Tulaq-e-rujaee, 
in  repeating  the  same  twice.  3d.  Tulaq-e-mootuluqqa,  in 
three  similar  repetitions. 

If  a  man  divorce  his  wife  by  the  tulaq-e-byn,  he  may 


•  These,  according  to  Mrs.  I\Ieer,  arc  called  doolee  wives  ;  of  wlioni 
she  has  likewise  heard  of  some  sovereign  princes  in  Hindoostan  pos- 
sessing seven  or  eitrht  hundred. 


146  MARRIAGE.  Chap.  XTV. 

within  three  menstrual  periods  take  her  back,  but  not  after- 
wards. 

If  he  have  given  her  the  tulaq-e-ritjaee,  he  may,  if  both 
agree,  either  maintain  her  within-doors,  or  giving  her  the 
dowry  send  her  away.  In  the  former  case,  should  the 
woman  be  unwilling  to  remain,  she  may,  by  resigning  half 
or  a  quarter  of  the  dowry,  depart  with  the  rest.  Such  a 
woman' it  is  unlawful  for  him  to  take  back,  vmless  he  marry 
her  over  again. 

With  a  woman  divorced  by  the  Tiilaq-e-mootuluqqa., 
it  is  unlawful  for  the  husband  to  cohabit  until  she  has  mar- 
ried another  man  and  been  divorced  by  him. 

If  a  woman  wish  for  a  divorce,  and  tiie  husband  be  dis- 
posed to  grant  it,  he  has  recourse  to  the  stratagem  of  ex- 
pressing to  her  his  disinclination ;  adding,  that  if  she 
insists  upon  it,  he  Avill  indulge  her,  but  then  she  must  con- 
sent to  give  up  her  claim  to  the  marriage  portion.  The 
Avoman  having  no  alternative,  resigns  her  dowry  and  accedes 
to  the  divorce.  Had  he  not  adopted  the  above  scheme,  he 
would  have  been  obliged  to  have  given  her  the  dowry  be- 
fore repudiating  her. 

With  a  slave  girl,  it  is  unlawful  for  her  master  to  cohabit 
after  the  Tnlaq-e-nijaee  (as  in  the  case  of  a  free  woman 
after  the  third  divorce),  and  she  need  wait  only  two  men- 
strual periods,  instead  of  three,  before  she  marry  again. 

In  repudiating  a  wife,  the  husband  is  to  wait  till  post- 
mensem,  and  then,  without  touching  her,  divorce  her. 
Should  she  be  with  child,  he  is  to  wait  until  she  be  delivered ; 
and  then,  taking  possession  of  the  child,  dismiss  her  ;  and, 
if  he  please,  the  mother  is  obliged  to  suckle  the  infant  two 
years. 

After  once  settling  the  dowry  (that  is  after  neekah^,  but 
previous  to  consummating  the   hymeneal  rites,  if  a  man 


Skct   10.  IsrARRIAGE.  147 

wish  to  divorce  his  wife,  he  is  obliged  to  give  her  half  the 
dowry  ;  if  he  give  the  whole,  it  is  so  much  the  more  com- 
mendable. 

It  is  directed  in  the  sacred  Qoran,  that  a  woman  may, 
four  months  and  ten  days  after  her  husband's  demise,  marry 
again.  But  in  Hindoostan,  some  women  conceiving  it 
more  honourable  not  to  marry  after  the  death  of  one  hus- 
band, never  do  so ;  and  when  it  is  done,  only  neekah  is 
performed,  not  shadee  (rejoicings),  the  woman  being  a 
widow  and  no  virgin. 

Sect.  11.  Concerning  postponing  and  expediting  the  per- 
formance of  the  matrimonial  rites. 

Most  princes  and  nobles  at  their  nuptials  continue  the 
huldee  for  six  months,  during  which  period  they  have  music 
and  entertainments  daily ;  and  performing  the  other  cere- 
monies every  fortnight,  month,  or  so,  complete  the  marriage 
in  the  course  of  a  year. 

Such  as  can  afford  it  occupy  two  or  three  months  in  per- 
forminsf  the  various  matrimonial  rites. 

Among  the  respectable  and  middling  classes  of  society 
marriage  is  usually  finished  in  eleven  days,  or  less :  e.  g. 

The  first  three  days,  huldee  (or  sitting  in  state) ;  on  the 
fourth,  the  sending  of  maynhdee  from  the  bridegroom  to 
the  bride,  and  on  the  fifth,  vice  versa ;  on  the  sixth,  the 
bride's  paoon  minut  (measuring  for  her  wedding  dress)  ; 
and  on  the  seventh,  the  bridegroom's ;  on  tlie  eighth,  the 
ceremonies  of  kuluskaymafh,  tail-ghnrray,  heeheean  and 
burree  ;  on  the  ninth,  jayhez ;  on  the  tenth,  jholpliorna, 
put  kay  chanwul,  tail  churhana,  and  shubgusht ;  on  the 
eleventh,  neekah  and  joolwa.  After  two  or  four  days  is  per- 
formed kungun  kliolna  and  hafh  burtana  any  time  within 
the  honeymoon,  usually  on  the  fifth  Joomagee  or  Friday. 


148  THE  MOHURRUM.  Chap.  XV. 

Among  the  poor  of  the  lower  classes  of  people,  all  the 
above  ceremonies  are  performed  in  three  days.  The  first 
day,  the  ceremonies  of  huldee  maynhdee  and  jjaoon  minut ; 
the  second,  hurree,  ^~c.  jayhex,  and  shuhgusht ;  the  third 
neekah  and  joolwa. 

If  they  be  much  pressed  for  time,  all  these  take  place  in 
one  day ;  a  ceremony  every  hour  or  so. 


CHAPTER  XV. 

Concerning  the  Mo1mrrum,OY  first  month.  It  comprises  three  subjects, 
viz.  1st.  The  Molnnrtim  hee  eed,  or  feast.^ — 2d.  The  cause  of  the 
martjTdom  of  their  highnesses  Eemam  Hussun  and  Hosein  (may 
God  reward  them !). — 3d.  The  ceremonies  observed  during  the 
Ashoora,  or  first  ten  days  of  the  month  Mohurrum. 

Sect.  1.   The  Mohurrum  kee  Eed,  or  Feast. 

The  Mohurrum  feast  was  in  existence  in  the  days  of  his 
highness  Mohummud  Moostuffa  (God  bless  him  !),  it  having 
been  observed  as  such  by  prophets  before  his  time ;  but  the 
prophet  Mohummud,  the  messenger  of  God,  enjoined  on 
his  followers  the  observance  of  ten  additional  customs 
during  the  Ashoora,  viz.  1.  Bathing;  2.  Wearing  finer 
apparel  than  usual ;  3.  Applying  soorma  to  the  eyes ;  4. 
Fasting ;  5.  Prayers ;  6.  Cooking  more  victuals  than 
usual ;  7.  Making  peace  with  one's  enemies,  or  establish- 
ing it  among  others ;  8.  Associating  with  pious  and  learned 
divines;  9.  Taking  compassion  on  orphans  and  giving 
them  alms ;  and  10.  Bestowing  alms  in  charity. 

Nay,  in  certain  traditional  and  historical  works  it  is 
stated,  that  it  was  on  the  tenth  day  of  the  month  Mohurrum 
that  the  following  events  took  place :  1st.  The  first  fall  of 


Sect.  1.  FEAST.  J4g 

rain ;  2d.  Adam  and  Eve's  descent  on  earth,  and  the  esta- 
blishment of  the  propagation  of  the  species ;  3d.  Divine 
mission  granted  to  the  souls  of  ten  thousand  prophets.  4th. 
The  creation  of  Ursh,  the  ninth  heaven,  or  the  empyrean 
throne  of  the  divine  glory  and  majesty ;  5th.  Of  Koorsee, 
the  eighth,  or  crystalline  heaven,  supposed  to  be  the  judg- 
ment seat  of  God  ;  6th.  Blhisht,*  or  the  seven  heavens ; 
7th.  Dozukh,-f  or  hell ;  8th.  Loivh,  or  the  tablet  on  which 
the  decrees  of  the  Deity  are  inscribed  ;  9th.  Quhim,  the 
pen  wherewith  they  are  written  ;  10th.  Tuqdeer,  fate,  or 
destiny ;  11th.  Hi/at,  or  life  ;  and  12th.  Micmat,  or  death. 
These  did  the  Almighty  in  his  infinite  wisdom  create. 

*  The  Mohummudans,  exclusive  of  the  eighth  and  ninth,  which 
they  do  not  term  bi/nsht,  reckon  seven  heavens,  viz.  1st.  Dar-oul-jullal 
(meaning-  the  mansion  of  glory),  composed  of  pearls. — 2d.  Dar  oos 
sulam,  (the  mansion  of  rest),  of  ruby  and  garnet. — 3d.  Junnut  ool 
mmva  (the  garden  of  mirrors),  of  yellow  pewter. — 4th.  Junnut  ool 
khoold  (the  garden  of  eternity),  of  yellow  coral.— 5th.  Junnut  oon 
Nueem  (the  garden  of  delights),  of  white  diamond. — 6th.  Jummt-ool 
Firdoos  (the  garden  of  paradise),  of  red  gold.— 7th.  Dar  ool  qurar 
(everlasting  abode),  of  pure  musk.' — 8th.  Junnut- ool-udun  (the  garden 
of  Eden),(r?)  of  red  pearls. 

t  Of  hell,  also  seven,  viz. — 1st.  Julmnnum  (meanjng  a  deep  pit), 
destined  for  such  of  the  worshippers  of  the  true  God,  as  are  guilty. — 
2d.  Luzza  (a  blazing  flame),  for  the  Christians. — 3d.  Huttuma  (an 
intense  fire),  for  the  Jews. — 4th.  Sueer  (a  flaming  fire),  for  the  Sabians. 
5th.  Suqur  (a  scorching  heat),  for  the  INIagi  or  6^uburs  (or  fire  wor- 
shippers).— 6th.  Juheeni.  (a  huge  hot  fire),  for  the  Pagans  and  ido- 
lators. — 7th.  Haioeea  (a  dark  bottomless  pit),  for  the  hypocrites. 

I  may  add  here,  that  the  Mohuramudans  also  consider  the  earth  and 
sky  to  be  each  divided  into  seven  parts,  wear.  The  1st.  earth  is  composed 
of  ashes  ;  2d.  of  crjstal ;  3d.  of  gold  ;  4th.  of  pewter  ;  5th.  of  emerald  ; 
6th.  of  iron  ;  7th.  of  pearl. — 1st.  Firmament  (Adam's  residence),  com- 
posed of  pure  vii-gin  silver;  2d.  (Enoch's  and  John  the  Baptist's),  of 
gold ;  3d.  (Joseph's),  of  pearls ;  4th.  (Jesus's),  of  pure  white  gold  ; 
5th.  (Aaron's),  of  pure  silver ;  6th.  (Moses's),  of  ruby  and  garnet ; 
7th.  (Abraham's),  of  crystal. 

(ff)  This  is  the  name  of  the  terrestrial  paradise,  and  probably  refers 
to  it,  leaving  seven  heavens,  as  before  noticed. 


150  MARTYRDOM  OF  Chav.  XV. 

Sect.  2. — The  cause  of  the  Martyrdom  of  their  high- 
nesses Eemdm  Hussun  and  Hosein  {may  God  reward 
them '.). 

There  are  various  versions  of  the  history  of  the  death 
of  their  highnesses  Eemam  Hussun  and  Hosein  (may  God, 
&c.) ;  but  all  concur  in  one  circumstance,  viz.  that  it  was 
occasioned  by  the  instigation  of  Ayzeed,  who,  wretched 
from  all  eternity,  was  the  ring-leader.  It  was  pre-ordained 
that  he  alone  should  be  the  author  of  their  martyrdom : 
how  is  it  otherwise  possible  for  one  to  be  deprived  of  life 
by  the  mere  enmity,  tyranny,  or  command  of  another  ?  But 
thus  it  is,  that  whatever  the  eternal  Moonshee  (or  Re- 
oistrar")  has  recorded  as  a  man's  destiny,  must  unquestion- 
ably  come  to  pass;  as  a  proverb  justly  observes,  "  diver- 
"  sified  are  the  modes  of  dying,  and  equally  so  are  the 
"  means  of  living  -^  that  is,  though  the  hand  of  the 
Almio-hty  does  not  appear  visible  in  either,  yet  he  is  the 
author  of  both. 

His  highness  Oosman  (the  peace  !  &c.),  during  his  reign 
granted  the  government  of  Syria  to  his  relative  Maweea, 
and  to  his  son,  as  successor. 

Now  it  so  happened,  that  when  Ayzeed,  the  son  of 
Maweea,  succeeded  to  the  monarchy  of  Syria,  his  highness 
Eemam  Hussun  was  on  the  throne  at  the  illustrious  Mu- 
deena  (Medina),  having  succeeded  the  four  companions* 
to  the  kheelafut  (or  sovereignty)  of  Arabia. 

Ayzeed's  subjects  excited  enmity  between  him  and  his 
hiohness  Hussun,  by  representing  the  latter  to  him  as  a 
mere  boy,  the  son  of  afuqeer  (religious  mendicant),  a  poor 
miserable  wretch  and  without  any  military  force  ;  express- 


Aboo  Bukur,  Oomur,  Oosman,  and  Ally. 


Skct.  2.  HUSSUN  AND  HOSEIN.  151 

ing  their  surprise  that  he,  who  was  a  mighty  monarch,  had 
an  inexhaustible  treasury  at  his  disposal,  and  a  numerous 
army  at  command,  could  for  a  moment  submit  to  be  ruled 
by  a  Medinite. 

Ayzeed  (e-pulleed,*  or  the  polluted),  thus  worked  upon, 
became  highly  elated  with  pride  and  demanded  homage 
from  Hussun.  He  wrote  to  him  thus :  "  Come  and  be 
"  subject  to  my  sway,  and  I  will,  of  my  own  accord,  not 
"  only  make  you  king  over  Medina  and  Mecca,  but  will 
"  bestow  on  you  great  possessions  and  wealth." 

Hussun  replied,  "  This  is  passing  strange !  Pray,  whose 
"  duty  is  it  to  pay  homage  ?  Whence  did  the  constitution  of 
"  this  subjection  and  sovereignty  originate  ?  Take  a  retro- 
"  spective  view  of  it  for  a  moment,  and  consider  the  sub- 
"  ject  with  impartiality.  Do  not  pique  yourself  thus  on 
"  worldly  wealth  and  possessions :  to-morrow  you  may 
"  have  to  answer  for  it  unto  God."  Ayzeed,  on  hearing 
this,  became  still  more  jealous. 

After  this,  another  affair  took  place.  Ayzeed  was  led 
to  understand  that  Abdoollah  Zoobayr,  an  inhabitant  of 
Medina  in  his  service,  had  a  most  beautiful  wife ;  and 
being  himself  a  debauched  and  dissipated  character,  contem- 
plated, by  some  means  or  other,  gaining  possession  of  her. 

On  one  occasion  he  addressed  Zoobayr,  saying,  "you 
"  are  a  Medinite,  and  I  have  amongst  my  relatives  a  virgin 
"  sister,  a  quick,  sensible,  and  interesting  damsel :  if  you 
"  clioose,  I  will  give  her  to  you  in  marriage."  Poor  Zoo- 
bayr, unaware  of  his  stratagem,  answered,  "  O  king  of  the 
"  whole  earth  !  I  do  with  all  my  heart  and  soul  consent." 
He  then  took  Zoobayr  to  the  palace  and  requested  him  to 


*  This  particular  nickname  they  gave  him  on  account  of  its  rhvming- 
with  his  name,  a  common  practice  in  the  East. 


152  MARTYRDOM  OF  Chap.  XV. 

be  seated.  After  the  expiration  of  an  hour  he  came  out 
to  him  and  said  :  "  The  girl  observes,  that  you  are  already 
*'  a  married  man,  and  unless  you  divorce  your  present  wife 
"  she  will  not  agree  to  be  yours."  The  moment  he  heard 
this  he  gave  his  wife  the  tulaq  e  mootuluqqa  (p.  145-6). 
Ayzeed  again  retired,  and  after  several  hours  had  elapsed, 
returned,  and  said,  "The  girl  has  certainly  consented  to 
"  have  you,  but  requests  that  the  amount  of  the  marriage 
"  portion  may  be  first  paid,  for  until  it  be  delivered  into 
"  her  hands  she  will  on  no  account  consent  to  the  union." 
Zoobayr  said,  "  I  am  a  poor  man,  and  probably  the  dowry 
"  is  something  considerable ;  in  which  case,  whence  can  I 
"  procure  it?""  Then  Ayzeed  satisfied  him  by  granting  him 
the  government  of  a  distant  province,  and  sent  him  thither. 
In  the  meantime  he  wrote  off  to  his  predecessor,  apprising 
him  of  Zoobayr's  appointment  to  succeed  him,  and  direct- 
ing him,  by  some  means  or  other,  to  put  him  to  death ; 
which  was  accordingly  done. 

Then  Ayzeed  despatched  Moosa  Ushuree  as  his  ambas- 
sador to  Zoobayr's  wife,  with  this  message:  "Behold,  your 
"  husband  has,  without  the  least  cause  or  reason  whatever, 
"  through  sheer  worldly  covetousness,  divorced  you  ;  and, 
"  you  see,  God  has  consequently  not  prospered  him :  and 
"  now,  if  you  will  consent  to  be  mine,  you  may  be  the  wife 
"  of  a  king." 

On  the  arrival  of  the  ambassador  at  Medina,  his  highness 
Hussun  observing  him,  enquired  whence  he  came  and 
whither  he  was  going.  The  ambassador  replied,  "  I  am 
"  sent  by  the  Syrian  monarch  to  this  city  to  Zoobayr's 
"  wife,  whose  husband  is  dead,  with  a  message,  offering 
"  marriage."  Hussun,  on  hearing  this,  said  :  "  O  Moosa 
"  Ushuree,  should  she  not  consent  to  Ayzeed's  proposals, 
"  deliver  you  the  same  message  in  my  name  also." 


Skct.  2,  HUSSUN  AND  HOSEIN,  153 

When  the  ambassador  had  related  to  Zoobayr''s  wife  all 
that  Ayzeed  had  commissioned  him  to  do,  and  eulogized 
his  wealth  and  grandeur,  she  said,  "  Well  !  what  next  ?" 
He  continued,  "  Eemam  Hussun,  the  khuleefa  of  this  town, 
"  the  son  of  Allee  and  of  the  daughter  of  Mohummud 
"  (the  blessing  !  &c.),  has  also  offered  you  proposals."  She 
inquired,  ''  Any  thing  else  ?"  "  Why,"  says  he,  "  if  you 
"  look  after  manliness  or  beauty,  here  am  I  present." 

Then  she  taking  a  peep  at  him  from  behind  the  screen, 
and  discovering  him  to  be  an  old  and  infirm  man,  said  : 
"  O  Ushuree,  you  are  old  enough  to  be  my  father ;  and  as 
"■  to  your  beauty,  it  certainly  cannot  exceed  mine.  Re- 
"  specting  Ayzeed,  who  can  place  any  confidence  in  his 
"  wealth  and  possessions  ?  which  are  only  of  two  days' 
"  duration,  and  may  be  compared  to  the  noontide  shade, 
"  which  inclines  to  one  side  or  the  other,  and  never  remains 
"  stationary.  It  is  preferable,  therefore,  to  accept  of 
"  Hussun,  whose  wealth  will  last  to  the  day  of  judgment, 
"  and  whose  grandeur  and  dignity  are  in  the  very  presence 
"  of  the  Deity." 

The  ambassador  informed  Hussun  of  her  having  decided 
in  his  favour,  adding,  that  he  might  now  marry  her,  and 
bring  her  home.*  Then  Ushuree,  accompanying  Hussun  to 
her  house,  performed  the  ceremony,  and  Hussun  brought 
her  home. 

After  that,  Ushuree  went  and  related  minutely  all  the 
circumstances  which  had  occurred  to  Ayzeed ;  who  finding 
all  his  well-concerted  schemes  entirely  frustrated,  was  highly 
indignant  at  Ushuree,  and  from  that  time  became  the  mortal 
enemy  of  Hussun. 

•  Among  Moosulmans  the  marriage  rites  are  always  solemnized  at 
the  house  of  the  bride,  even  though  her  rank  be  much  inferior  to  that 
of  the  bridegroom. 


154  MARTYRDOM  OF  Chap.  XV. 

To  lengthen  out  this  narrative  will  avail  nothing ;  suffice 
it  to  say,  that  through  Ayzeed's  contrivance  Hussun  was 
made  to  drink  poisoned  water,  and  became  a  martyr.  Pre- 
vious to  this,  it  is  said  that  poisons,  &c.  were  administered 
to  him  in  various  ways  at  different  times ;  but  these  accounts 
are  so  contradictory  that  I  have  omitted  them.  However, 
this  one  circumstance  is  undoubtedly  true,  that  Hussun  was 
ordered  to  be  poisoned  by  having  poisoned  water  given  him 
to  drink. 

Hussun,  as  I  have  observed  above,  now  became  Ayzeed's 
most  inveterate  enemy,  both  in  a  religious  and  moral  point 
of  view.  Ayzeed  used  to  write  to  him  hundreds  of  letters 
in  the  form  of  royal  mandates.  He  likewise  addressed  de- 
ceitful letters  to  the  inliabitants  of  Koofee  (Cufa),  urging 
them  to  contrive  some  means  to  entice  Hussun  into  their 
town  and  slay  him,  promising  the  situation  of  wuzeer  (or 
minister)  to  the  man  who  should  kill  him. 

The  Koofeeans  were  in  the  habit  of  continually  writing  to 
Hussun,  setting  forth  bitter  complaints  and  accusations 
against  Ayzeed's  bad  conduct  toward  them,  and  stating 
their  utter  dislike  to  him  and  their  having  renounced  his 
sway  ;  adding,  that  if  his  highness  should  come  amongst 
them,  they  were  prepared  to  join  him  in  battle  against 
Ayzeed.  Hussun  placing  confidence  in  the  friendly  dis- 
position expressed  in  their  letters,  took  his  departure  for 
Koofee.  When  he  did  this,  Ayzeed  despatched  his  minister 
Murwan  to  Medina.  On  the  road,  about  two  or  three 
marches  from  Koofee,  his  highness  Hussun,  finding  the  cli- 
mate of  a  town  called  Mousul  highly  salubrious,  took  up 
his  abode  there,  and  resided  in  the  house  of  another.  The 
landlord  of  the  house  gave  him  poison  along  with  his  food; 
but  it  had  no  effect.  He  gave  it  a  second  time,  mixed  up 
Avith  something  else  and  Hussun  became  very  ill. 


Sect.  2.  HUSSUN  AND  liOSEIN.  I55 

He  then  wrote  off  to  Ayzeed,  apprising  him  of  his  having 
twice  administered  poison  to  him,  and  that  although  not 
dead,  he  was  seriously  indisposed  in  consequence.  Ayzeed 
wrote  again,  requesting  him  to  endeavour  somehow  or  other 
to  put  an  end  to  Hussun's  life,  and  that  he  would  reward 
him  with  a  ^^^<.yeer-ship.  This  letter,  by  some  means, 
fell  into  Hussun''s  hand;  who,  on  its  perusal,  maintained 
a  profound  silence,  and  said  nothing  about  it ;  since  it  is  un- 
becoming for  one  while  living  in  another  man''s  house  to  hurt 
his  feelings;  but  it  appeared  evident  to  Hussun  that  his 
residence  there  was  no  lono-er  advisable. 

One  day  an  inhabitant  of  that  town,  pretending  to  be 
blind,  and  supporting  himself  by  a  spear  inverted,  the  point 
of  which  he  had  previously  poisoned,  came  to  pay  his 
respects  to  Hussun,  and  addressed  him  thus :  "  I  am  a 
"  blind  man,  and  am  desirous  of  rubbing  my  eyes  on  your 
"  august  feet;  peradventure,  by  so  doing,  they  may  be- 
come whole.""  So  saying,  he  gradually  approached  Hussun, 
supported  by  the  spear,  and  struck  his  thigh  with  it.  Hus- 
sun began  to  experience  excruciating  pain  and  torture,  and 
the  wound  bled  profusely.  The  people  were  about  to  slay 
the  man,  when  Hussun  observed,  "  Why  so  ?  From  the 
"  beginning  it  was  ordained  blood  for  blood;  but,  you  see, 
"  I  am  still  alive ;  therefore  why  kill  the  man  without  cause.? 
"  God  himself  will  punish  him,  by  making  his  pretended 
"  blindness  real."  In  short,  they  applied  ointments  and 
pledgets  to  the  wound,  and  it  healed ;  but  not  for  a  con- 
siderable time,  in  consequence  of  its  being  a  poisoned  one. 

Then  his  highness  Hussun,  disgusted  with  the  place, 
returned  to  Medina ;  where  at  that  time  was  residing  Mur- 
wan,  Ayzeed's  minister,  to  whom  Ayzeed  wrote,  saying,  "  If 
"  you  will  any  how  procure  the  death  of  Hussun,  you  shall 
"  be  exalted  to  high  dignity.'" 


156  MARTYRDOM  OF  Chap.  XV. 

Murwan  sent  for  a  woman  named  Joada,  and,  handing  her 
some  virulent  poison  folded  up  in  a  piece  of  paper,  said, 
"  If  you  can  throw  this  into  Hussun's  gugglet,  he,  on 
"  drinking  a  mouthful  or  two  of  the  water,  will  instantly 
*'  bring  up  his  liver  piecemeal ;"  at  the  same  time  loading 
her  with  a  variety  of  presents,  and  further  tempting  her  by 
fair  promises  of  receiving  greater  afterwards. 

That  wretch  of  obscenity,  through  his  contrivance  and 
her  love  of  gold,  repaired  in  the  dead  of  the  night  to  Hus- 
sun's  chamber,  and  there  found  a  gugglet  standing  near  the 
head  of  his  bedstead,  having  its  mouth  covered  with  a  piece 
of  white  muslin :  through  this  she  sifted  the  poison  which 
she  had  brought  with  her.  Hussun  being  unwell,  asked 
his  sister  Koolsoom  for  a  draught  of  water  during  the  night, 
and  she  handed  to  him  the  gugglet.  The  instant  he  swal- 
lowed a  little  of  it  he  began  to  eject  pieces  of  his  liver  (or 
rather  stomach),  and  continued  from  time  to  time  vomiting 
blood:  he  became  extremely  restless,  and  was  affected 
with  violent  cramps  in  the  liver*  and  a  difficulty  of  breathing. 
Having  then  called  his  younger  brother  to  him,  he  gave  him 
numerous  precepts  and  admonitions,  and  delivered  his  son 
Qasim  into  his  charge.  The  families  and  relatives  of  the 
Hoosnein-|-  made  a  doleful  wailing  at  the  sad  catastrophe 
of  his  highness  Hussun  (the  peace  and  mercy  of  God  be 
on  him !)  resigning  his  soul  to  God.  Alas !  alas !  Avhat 
language  can  express,  what  tongue  utter,  the  sum  of  their 
lamentations  ?  (Couplet) 

Pen  ink  and  paper!  vain  the  wnriter's  art, 
To  tell  a  tale  so  piercing  to  the  heart  IJ 


•  Properly  stomach. 

t  The  word  Hoosnein  includes  both  Hussun  and  Hosein. 
I  Subjoined  is  a  literal  ti-anslation  of  the  author's  own  words.  After 

adverting' 


Skct.  2.  HUSSUN  AND  HOSEIN.  157 

Murwan,  on  hearing  this  joyful  inteUigence,  was  highly 
delio-hted  ;  and  giving  Joada  a  khillaut,  and  various  other 
presents,  sent  her  off  to  Syria.     (A  verse). 

At  hearing  this  sad  tale  of  Hussun's  fate 

His  friends  roU'd  in  the  dust  and  prostrate  lay  ; 

While  his  malignant  foes,  in  guilt  elate, 
To  Syria  exulting  took  their  way. 

His  highness  Hussun  was  buried  in  the  burying  ground 
at  Medina,  called  Junnut-ool-Buqqeea. 

Then  Hosein  being  left  alone,  became  very  pensive  ;  and 
said,  "  O  thou  protector  !  all  are  become  the  enemies  of 
"  my  house ;  whither  shall  I  flee,  or  from  whom  seek  pro- 
"  tection  but  from  thee  .^" 

Again  the  Koofeeans  apologized  to  Hosein  for  their  con- 
duct, and  earnestly  besought  forgiveness  by  writing  to  him 
various  letters  containing  declarations  of  their  future  fide- 
lity, saying  :  "  We,  the  undersigned,  swear  by  God,  that 
"  if  you  come  amongst  us  this  time,  we  shall  all  join,  and 
"  fight  to  our  last  breath  for  our  religion  with  you  against 
"  Ayzeed."  Hosein  placing  confidence  in  their  loyalty 
and  goodwill,  despatched  his  uncle's  son,  his  highness 
Mooslim,  to  Koofee.  Mooslim,  on  his  departure,  took 
his  two  motherless  children  along  with  him.  On  his 
highness  Mooslim's  arrival  at  Koofee,  thirty  thousand  men 
came  and  paid  him  homage,  and  were  day  and  night  sub- 
ject and  obedient  to  him.  His  highness  Mooslim,  delighted 
with  the  behaviour  of  the  Koofeeans,  wrote  off  to  Hosein, 


adverting  to  the  incapacity  of  man's  ability  to  describe  the  acuteness 
of  grief  exhibited  by  the  spectators,  he  breaks  forth  thus  to  himself, 
"  Destroy  the  pen,  burn  the  paper,  throw  away  the  ink,  and  be 
"  silent ;  for  how  is  it  possible,  O  Lalla !  for  paper  to  contain  so  melan- 
"  choly  a  narrative  !" 


158  MARTYRDOM  OF  Chap.  XV. 

informing  him  that  the  Koofeeans  were  at  present  all  of  one 
mind,  and  were  in  his  favour,  and  that,  if  he  came  there 
now,  they  might  revenge  themselves  on  the  polluted  Ay- 
zeed.  Hosein,  with  all  his  own  and  his  brother's  house- 
hold, set  off  for  Koofee. 

Ayzeed  wrote  off  to  the  Koofeeans,  saying,  "  Behold, 
"  beware !  If  I  find  it  true  that  any  of  you  have  paid 
"  homage  to  Mooslim,  as  it  is  reported  some  of  you  have, 
"  I  shall  dismiss  you  and  all  your  household  from  my 
"  service,  and  not  permit  you  to  reside  at  Koofee."" 

When  his  highness  Mooslim  ascertained  from  the  Koo- 
feeans the  purport  of  this  epistle,  he  inquired  of  them 
what  their  intentions  were  ?  They  replied,  "  My  Lord,  we 
"  are  poor  defenceless  creatures,  and  he  is  a  mighty  prince 
"  who  thus  commands  and  threatens  us.  Besides,  he  has 
"  despatched  both  horse  and  foot  from  Syria,  urging  his 
"  people  somehow  or  other,  by  intimidating  us  with  his 
"  vengeance,  to  alienate  our  affections  from  you  towards 
"  himself,  and  desiring  them  to  make  a  martyr  of  you  at 
"  some  fit  opportunity."  The  Koofeeans  further  said  to 
him,  in  a  friendly  way,  that  his  residence  among  them  was 
no  longer  advisable,  because,  should  they  publicly  profess 
their  attachment  to  him,  the  despicable  Ayzeed  would 
be  highly  enraged  at  them ;  and  to  see  him  dishonoured 
would,  agieeably  to  their  religion,  be  their  ruin;*  since 
every  Moosulman  is  obliged  to  fight  in  the  defence  of  his 
religion. 

His  highness  Mooslim  concealed  himself  in  the  house  of 
an  honest  inhabitant   of  the   town,  named  Hanee.     The 


*  That  is,  they  would  be  obliged  to  defend  his  (the  just)  cause,  and 
would  all  lose  their  lives. 


Sect.  2.  IIUSSUN  AND  IIOSETN.  15g 

governor,  Abdoollali,  on  his  arrival  from  Syria,  hearing-  of 
the  circumstance,  said  to  Hanee,  "  I  have  been  positively 
"  informed  that  Mooslim  is  concealed  under  your  roof: 
"•  therefore  deliver  him  up  immediately,  or  I  shall  cause 
"  you  to  be  beheaded,  and  your  house,  and  all  your  pro- 
"  perty  to  be  burnt."  Hanee  replied,  "  As  long  as  I  live 
"  will  I  not  betray  him."  Then  Abdoollali,  the  governor, 
burning  with  rage,  at  the  head  of  the  assembly  directed 
Hanee  to  be  instantly  whipped  to  death,  and  he  forthwith 
attained  the  rank  of  a  martyr. 

Immediately  after,  his  highness  Mooslim  was  likewise 
translated  by  martyrdom. 

The  two  orphans,  six  and  seven  years  of  age,  were  taken 
and  confined  in  prison.  The  gaoler  was  a  good  man  and 
a  descendant  of  tlie  prophet,  and  liberating  the  boys,  ad- 
vised them  to  make  their  escape.  They  went  and  hid  them- 
selves in  the  house  of  a  Qazee  named  Shurra. 

Abdoollali  issued  a  proclamation  through  the  town,  di- 
recting the  man  who  might  have  concealed  Mooslim's  sons 
to  deliver  them  up  speedily,  otherwise  when  he  should  get 
accurate  information  respecting  the  person  thus  guilty,  he 
would  make  him  suffer.  The  Qazee,  Shurra,  becoming 
alarmed,  in  the  morning  before  daybreak  said  to  his  son, 
take  these  lads  and  let  them  join  the  karwan  (caravan) 
bound  for  Medina,  which  is  encamped  in  the  vicinity.  Then 
the  Qaxee's  son,  agreeably  to  his  father's  desire,  said  to  the 
children,  "  Look,  yonder  goes  the  qafeela  (or  body  of  tra- 
"  vellers),  run  and  accompany  them."  The  two  boys,  partly 
with  good^vill,  and  partly  with  reluctance,  ran  crying.  It 
being  still  somewhat  dark  they  lost  the  road,  and  seeing  a 
date  forest  went  into  it.     (Couplet). 

While  anxious  here  I  meditate, 
There  on  me  smiles  impending  fate. 


160  MARTYRDOM  OF  Chap.  XV. 

The  boys  went  and  hid  themselves  in  the  hollow  of  a 
date-tree,  which  was  situated  near  a  well,  into  which  their 
shadows  fell.  Haris''s  bondwoman,  in  the  act  of  drawing 
water,  discovering  them  by  the  reflection  of  their  image  in 
the  water,  inquired  who  they  were  ?  They,  through  fear, 
began  to  cry.  She  asked,  "  Are  ye  Mooslim's  sons?" 
They,  on  the  bare  mention  of  their  father's  name,  cried 
still  louder.  The  slave-girl  brought  them  home,  and  said 
to  her  mistress,  "  I  have  brought  Mooslim's  sons  with  me." 
That  excellent  lady  acted  towards  them  as  if  she  had  been 
their  own  mother.  Embracing  them,  she  wept  bitterly ; 
and  having  washed  their  hands  and  feet,  and  given  them 
food  to  eat,  she  put  them  to  sleep.  Oh  !  how  wonderful  are 
the  ways  of  Providence  !  While  this  good  woman's  husband, 
Haris,  is  from  morning  till  night  in  search  of  the  lads  to 
apprehend  them,  here  is  she  at  home  nourishing  them.  In 
short,  in  the  evening  Haris  came  home  quite  fatigued,  and 
called  out  to  his  wife,  "  Bring  dinner  quickly ;  for  both  I 
"  and  my  horse  are  completely  exhausted  to-day  by  a 
"  fruitless  search  after  Mooslim's  two  sons,  whom,  if  I 
"  could  but  apprehend,  I  might,  by  delivering  them  to 
"  Abdoollah,  obtain  a  handsome  reward  from  Ayzeed." 
The  wife  said,  "  What,  art  thou  deranged  ?  What  cause 
"  have  we  to  harbour  any  malice  against  the  Prophet's  and 
"  Allee's  offspring  and  descendants  ?  What  sort  of  a  Moos- 
"  sulman  art  thou,  and  how  readest  thou  thy  creed  in  their 
"  maternal  grandfather's (Mohummud's)  name!  Be  ashamed 
"  of  thyself."  Thou  seemest  to  take  such  pains  in  ob- 
"  taining  worldly  riches ;  what  will  it  profit  thee  after 
"  all  .f*"  That  wretch,  after  loading  his  wife  with  curses 
and  reproaches  partook  of  his  meal  without  the  least  relish 
and  went  to  bed. 

The  two  lads  sleeping  in  the  next  room  dreamed  that  his 


Sect.  2.  HUSSUN  AND  HOSEIN.  |^1 

highness  the  Prophet  (the  peace,  &c.)  inquired  of  Mooslim 
how  it  was  that  he  came  and  had  left  his  two  sons  amongst 
his  enemies  ?  To  whicli  he  repHed,  "  They  will  doubtless 
"  be  here  to-morrow."  As  the  boys'  own  father  had 
appeared  to  them  in  their  dream,  they  were  naturally 
crying  while  relating  this  to  one  another.  Haris  awoke 
at  the  noise,  and  inquired  what  children  these  were  crying 
in  the  house  ?  So  saying,  he  went  to  them,  and  discovering 
them  to  be  Mooslim's  sons,  exclaimed,  "  Well  done,  you  ! 
"  — While  I  have  been  fatiguing  myself  in  searching  after 
"  you  all  over  the  jungles  (or  forests),  here  you  are  snugly 
"  asleep !""  Having  tied  the  side-locks  of  the  two  boys 
together,  he  set  off  with  them  early  in  the  morning.  His 
bond-man,  bond-woman,  son  and  wife,  all  interceded  in 
behalf  of  the  lads  as  he  started  with  them ;  but  he,  after 
wounding  some,  and  killing  others,  proceeded  on  his 
journey. 

On  his  way  meeting  with  a  river,  he  made  martyrs  of 
both  ;  and  tlirowing  their  bodies  into  the  water,  carried 
their  heads,  and  laying  them  before  Abdoollah,  said, 
"  Through  your  goodness  and  bounty  I  am  in  expectation 
"  of  the  promised  reward."  The  members  of  the  assembly, 
on  seeing  the  heads  of  the  poor  orphans,  all  wept  bitterly 
at  their  having  been  put  to  death  at  so  early  an  age.  Even 
Abdoollah  could  not  help  being  grieved,  and  in  a  violent 
rage  asked  Haris  how  he  dared  murder  these  children 
without  orders  ?  For  his  command  was,  that  whoever  appre- 
hended the  youths  should,  on  bringing  them  to  him,  receive 
a  reward.  He  further  demanded  of  him  where  he  had  slain 
them  ?  On  being  told,  in  reply,  "  Near  the  bank  of  such 
"  a  river,"  he  desired  this  tyrant  and  oppressor  to  be  forth- 
with carried  thither  and  beheaded ;  and  directed  the  heads 
of  the  children   to  be  thrown   into  the  same  river.     Ac- 


162  MARTYRDOM  OF  Chap.  XV. 

cordingly  they  took  Haris  there,  and  despatched  him  to 
hell  with  great  torture  and  pain.  In  the  Rowzut-oos  Shohudcty 
it  is  stated,  that  after  the  heads  had  been  thrown  into  the 
river,  the  two  headless  corpses  rose  from  the  bottom  to  the 
surface,  and  having  united  with  their  respective  heads, 
sunk  again. 

Meanwhile  Eemam  Hosein  arrived  at  Koofee ;  and  on 
hearing  of  the  martyrdom  of  Mooslim  and  his  sons,  was 
extremely  dejected.  A  few  days  after,  two  of  the  villainous 
Ayzeed''s  wuxeers  (ministers)  arrived  from  Syria  to  meet 
Hosein,  to  wage  w^ar  with  him,  and  wrote  to  him  to  the  fol- 
lowing effect :  "  Hosein,  if  your  life  be  dear  to  you,  come 
"  and  pay  homage  to  king  Ayzeed ;  otherwise,  you  shall 
"  not  depart  hence  alive."  His  highness  Hosein  felt  greatly 
incensed  at  this,  and  replied :  "  Ye,  of  our  race,  accom- 
''  plices  of  Ayzeed,  have  ye  no  wisdom  or  discernment  ? 
"  Do  ye  call  yourselves  Moosulmans  and  pious  men ! 
"  Pray,  whose,  in  truth,  is  the  Khilafut  (successorship  of 
"  Mohummud)?  In  whose  family  did  it  orignate  ?  Whose 
"  father  or  grandfather  established  tlie  religion  of  Islam  ? 
"  Whether  is  it  just  that  I  should  pay  obeisance  to  Ayzeed, 
"  or  he  to  me  ?  Notwithstanding  this,  Ayzeed  has,  with- 
•■'  out  cause,  butchered  my  nearest  relatives,  my  innocent 
"  brothers.  If  ye  desire  to  make  juhad  fee-suheel-iUah 
"  (or  holy  war)  with  me,  I  am  ready  to  offer  up  my  head 
"  in  the  service  of  my  God."" 

Having  transmitted  Hosein"'s  letter  to  Syria,  they  ob- 
tained the  order  for  battle ;  which  was  to  this  effect :  that 
they  should  cut  off  Hosein  by  any  means  in  their  power. 
In  short,  they  ultimately  fixed  on  the  expediency  of  going 
to  Avar.  Ayzeed's  army  encamped  near  the  banks  of  the 
river  Foorat  (Euphrates),  and  Hosein^s  on  the  other  side 
of  an  intervening  jungle  (or  plain)  called  Mareea.     It  is 


Skct.  2.  HUSSUN  AND  HOSEIN.  1(53 

the  same  that  Is  also  denominated  Dusht-bulla  Kurb-bulla 
(vulgo  Kurbula). 

On  Hosein's  arrival  at  the  jungle  he  addressed  his  people, 
saying,  "  Ye  Islamites  !  as  ye  must  now  stand  up  to  fight, 
"  if  there  be  any  among  you  who  cherish  regard  for  their 
"  wives  and  familes,  I  do  with  my  whole  heart  and  soul 
"  grant  them  leave  to  return ;  for  I  see  plainly,  that  this  is 
"  the  spot  destined  for  my  martyrdom.  And  why  should 
"  you  unnecessarily  suffer  trouble  and  distress  ?"  On 
hearing  this,  some  took  their  departure  for  Medina,  others 
for  Mecca  or  Cufa, 

On  that  day  Hosein's  forces,  including  himself,  consisted 
of  seventy-two  men.  Afterwards,  however,  a  few  of 
Ayzeed's  people  under  Oomur  and  Abdoollah,  came  over  to 
him  :  the  first  of  whom  was  Hoor  (e-Shuheed,  or  the  mar- 
tyr). He  joined  his  highness  Eeman  Hosein,  and  fought 
most  bravely  against  the  Ayzeed-eeans,  killing  many 
hundreds  of  them.  The  enemy"'s  forces  amounted  to  thirty 
thousand  men,  while  on  the  other  side  were  only  seventy- 
two. 

A  more  minute  detail  of  the  circumstances  of  the  war 
may  be  found  in  a  Persian  work  entitled  Rowxut-oosh 
Shohiida*  of  which  there  is  both  an  enlarged  and  an 
abridged  edition,  in  prose,  by  Moolla  Hosein  Kashufee, 
the  author  of  the  Tufseer-e-Hoseinee.  In  Hindee,  the 
Rowxut-ool-Athar  and  the  Rowzut-oosh-Shohuda,  in  verse, 
are  well  known. 

Among  the  martyrs  the  following  are  those  who  suffered 
and  distinguished  themselves  most ;  viz.  1.  Hoor  (e-Shu- 
heed,    or    the    martyr) ;    2.    Abdoollah ;    3.    Aown ;    4 


Book  (praises,  &c.)  of  the  martyrs. 
M  2 


I(j4.  MARTYRDOM  OF  Chap.  XV. 

Huntulla ;    5.  Haylal ;      6.  Abbas   (e-UUumdar,  or   the 
standard-bearer)  ;  7.  Akbur ;  8.  Qasim. 

When  each  one's  turn  for  attaining  the  dignity  of 
martyr  had  arrived,  save  that  of  Hosein,  his  highness 
Zein-ool-Abaydeen,  who  was  confined  by  a  severe  fever, 
and  much  afflicted  at  seeing  his  father  the  sole  survivor, 
expressed  his  wish  to  join  the  fight  and  encounter  martyr- 
dom. Hosein  comforting  and  consoling  him,  said,  "  Long 
"  may  you  live  and  prosper,  light  of  mine  eyes  !  By  you 
"  will  the  Almighty  continue  my  progeny  ;  you  shall  not  be 
"  killed ;  therefore  do  not,  without  cause,  go  and  harass 
"  yourself.  Come,  and  I  will  impart  to  you  many  hidden 
"  mysteries  of  godliness,  as  they  have  been  revealed  to  me 
"  by  my  father,  paternal  grandfather,  and  brother,  word 
"  for  word,*  in  order  that  the  right  of  succession  may  be 
"  known  in  all  the  earth,  even  to  the  end  of  the  world."" 

Having  therefore,  according  to  the  established  custom 
among  Peers  and  Mooreeds,  given  Zein-ool-Abaydeen  such 
admonition  and  advice,  praise  and  blessing,  as  he  thought 
proper,  he  mounted  his  steed  Zool-junna,-|-  repaired  to  the 
field  of  battle,  and  thus  addressed  the  enemy:  "  O  ye  tribe 
"  of  the  followers  of  the  Faith  !  Be  it  known  unto  you  that 
"  I  am  the  grandson  of  the  Prophet,  and  the  son  of  Allee, 
"  he,  whose  grandfather's  creed  (There  is  no  God  but  the 
"one  true  God,  and  Mohummud  is  his  messenger  !)  ye 
"  repeat  night  and  day.  Behold,  consider  who  it  is  of 
"  whom  Mohummud  is  the  friend. j  If  ye  have  any  fear 
"  of  God  or  his  messenger  before  your  eyes,  or  expect  the 


•  In  the  original,  "  hand  in  hand,  from  ear  to  ear;"  an  expression 
in  use,  from  the  circumstance  of  the  two  persons  holding  each  other's 
hands,  while  the  secret  is  whispered  into  the  ear. 

t  Meaning  a  winged  wolf. 

t  They  call  Mohummud  the  friend  of  God. 


Sect.  2.  IIOSEIN.  165 

"  intercession  of  my  grandfather  at  the  day  of  judgment, 
"  then  fear  and  tremble.  Ye  have  already  exalted  many 
"  of  my  relatives,  friends,  and  companions  to  the  dignity 
"  of  martyrs  !  Be  it  so.  I  have  only  one  request  to  make; 
"  and  that  is,  allow  me  and  my  household  to  quit  Arabia 
"  and  proceed  to  Ujjum*  (Persia).  If  not,  for  God's  sake 
"  give  us  a  little  water  to  drink.  Your  cattle,  elephants, 
"  horses,  and  camels  have  plenty  to  drink,  but  my  family 
"  is  exceedingly  distressed  and  crying  out  for  water. 
"  Among  what  tribe  do  ye  find  it  thus.''  The  children's 
"  throats  are  parched  with  thirst,  and  for  want  of  water 
"  the  milk  is  dried  up  in  the  mother's  breast."" 

Many,  on  hearing  Hosein's  sweet  voice  and  sound  argu- 
ment, were  confounded  and  withdrew  from  his  presence. 
Immediately  the  tuhhul  (or  drum)  of  peace  sounded. 

Hosein,  from  concomitant  circumstances,  was  led  to  con- 
ceive the  probability  of  the  Almighty  having  softened  the 
hearts  of  his  enemies  ;  and  wishing  to  see  the  result,  whether 
it  would  prove  a  message  of  peace  or  otherwise,  returned 
to  his  tent.  Here,  amongst  his  family,  nothing  was  to  be 
heard  but  lamentable  calls  of  "  Thirst !  thirst !" 

The  author  would  observe,  that  however  great  the  dis- 
crepancy in  the  details  of  the  events  here  narrated,  one 
thing  is  certain,  that  they  suffered  dreadful  distress  from 
the  want  of  water,  even  to  such  a  degree  as  none  of  Adam 
born  ever  before  endured. 

The  next  day  the  tuhhul  (or  alarm)  of  war  beat  again. 
Hosein  then  strictly  enjoined  his  family,  on  no  account  to 
make  any  noise  or  clamour  after  his  martyrdom,  by  beating 
upon  their  breasts,  or  crying  and  bewailing  Avith  dishevelled 
hair ;  observing,  that  such  customs  and  usages  only  became 

•  i.e.  Any  country  not  Arabian. 


166  MARTYRDOM  OF  Chap.  XV. 

the  ignorant ;  but  to  be  sorrowful  and  bear  it  with  quiet- 
ness and  patience:  for  that  such  was  the  conduct  that 
God  and  his  messenger  delighted  in. 

After  giving  them  further  admonition,  his  highness 
Hosein  displayed  great  intrepidity  and  bravery,  driving 
the  enemy  twice  back  as  far  as  the  Euphrates.  On  one  of 
these  occasions  he  was  prevented  from  quenching  his  thirst 
through  the  artifices  of  the  enemy  ;  on  the  other  he  avoided 
it,  by  bringing  to  his  recollection  the  deplorable  situation 
of  his  family.*  His  highness  Hosein  being  faint  from  the 
loss  of  blood,  dismounted  and  let  his  charger  loose  "  on  the 
road  to  God.""-|-  Then  Oomur  and  Abdoollah  Zeead  said  to 
their  horsemen  and  footmen,  "  Now  is  the  time,  Avhile 
"  Hosein  is  sitting  exhausted :  whoever  brings  his  head 
"  shall  be  handsomely  rewarded  by  Ayzeed." 

It  is  stated  in  the  Kun%  oal  gurraeh,  by  Abil  Hoonnooq, 
that  the  moment  his  highness  Hosein  dismounted  from  his 
horse,  a  man  appeared  to  him  having  a  human  countenance, 
but  the  arms,  legs,  and  body  of  a  horse.  The  figure,  after 
making  its  obeisance,  thus  addressed  Hosein  :  "  If  you  will 
"  allow  me,  I  shall  instantly  vanquish  all  your  foes."" 
Hosein  inquired,  "  Who  art  thou,  that  at  this  season  of 
"  distress  hast  in  pity  come  to  my  succour .?"  He  replied, 
*'  I  am  Jaffur  the  son  of  Tyar,  king  of  the  Fairies.  I  am 
"  vmder  infinite  obligations  to  you ;  for  your  father  ren- 
"  dered  mine  an  essential  service  at  the  battle  of  Beer-ool- 
*'  ullum.  When  the  whole  race  of  Genii  were  overruled 
"  and  made  Moosulmans,  he  appointed  my  father  king 
"  over  them."  Hosein  observed,  "  Thou  wilt  be  invisible 
"  to  them,  though  they  be  visible  to  thee :  such  treacherous 

•  Meaning,  why  should  he  indulge  himself  with  a  draught  of  water 
when  his  poor  family  were  dying  of  thirst  ? 

•t  That  is,  in  pity,  that  the  poor  animal  might  not  also  be  slain. 


Skct.  2.  IIOSEIN.  167 

"  warfare  is  not  pleasing  unto  God,  nor  will  I  sanction  it." 
Jaffur  entreated  him  a  second  time,  saying,  "  I  beseech 
"  you,  Hosein,  for  your  own  sake,  to  allow  me  for  a  couple 
"  of  ghurrees*  to  assume  a  human  form  and  stand  up  in 
"  thy  defence,""  Hosein  again  replied  with  his  blessed 
tongue,  "  What  use  is  there  now  in  fighting  ?  I  am  only 
"  a  momentary  sojourner  in  this  transitory  world  (lit.  a 
"  guest  of  one  breath):  my  relatives  and  companions  are 
"  all  gone,  and  what  Avill  it  profit  me  to  remain  behind.'' 
"  1  long  for  nothing  now,  save  my  martyrdom ;  therefore 
"  depart  thou,  and  may  the  Lord  recompense  and  bless 
"  thee.*"     JafFur  then  departed,  much  grieved,  and  weeping. 

As  each  of  Ayzeed's  party  approached  Hosein  to  cut  off 
his  head,  they  shrunk  back  at  the  very  sight  of  him ;  for 
who  would,  without  cause,  willingly  bring  upon  his  head-f* 
the  blood  of  Hosein  .'' 

At  last  came  Seenan  the  son  of  Arwa,  together  with 
Shoomur-Zil-Jowshun,  who  had  previously  offered  a  stipu- 
lation to  Oomur  and  Abdoollah,  that  they  would  bring 
them  Hosein's  head,  provided  these  would  promise  to  recom- 
mend that  each  should  receive  Sijageer  as  his  reward.  The 
point  rested  with  them ;  they  both  consented.  Seenan 
stood  behind  Hosein,  while  Shoomur  with  a  veil  over  his 
face  stood  before  him.  Hosein  addressed  the  latter,  saying, 
"  What  is  thy  name  .^  Take  off  thy  veil."  When  he  un- 
covered his  face,  behold,  he  had  a  couple  of  boar's  tusks, 
and  on  his  chest  was  a  black  mark.  This,  however,  is  not 
a  well-attested  fact,  both  signs  being  doubtful.  Hosein 
said  to  him,  "  Wait  a  moment :  this  is  Friday  (the  Mohum- 
"  mudan  sabbath),  the  tenth  day  of  the  month  Mohurrum, 


*  Two  and  a.-\\&\i ghurrees  are  equal  to  about  one  Iioui-. 
+  Lit.  "  Upon  his  neck." 


168  MARTYRDOM  OF  Chap.  XV. 

"  and  it  is  the  season  for  the  %ohur  (or  afternoon)  prayer ; 
"  grant  me  a  reprieve  while  I  offer  up  two  fiirx-rukat 
"  prayers  "  Shoomur  stept  to  one  side,  and  after  the  first 
sijda  (prostration),  as  he  was  in  the  act  of  making  the 
second,  Shoomur  severed  his  blessed  head  from  his  body. 
Alas  !  alas !  and  woe 's  me  a  hundred  times  !  for  it  was  an 
awful  catastrophe  which  no  man  can  describe. 

After  Hosein's  martyrdom,  Oomur  and  Abdoollah  had 
all  their  own  dead  collected ;  and  having  had  the  numa%-e- 
junaza  (or  funeral  service)  read  over  them,  caused  them  to 
be  buried. 

On  the  third  day,  having  mounted  Hosein's  family  on 
camels,  and  distributed  all  the  heads  of  the  martyrs,  includ- 
ing that  of  Hosein  (the  mercy  and  peace,  &c.)  among  part 
of  the  soldiery,  horse  and  foot,  to  each  a  few  enclosed  in 
boxes,  and  delivered  Hosein's  to  the  particular  charge  of  an 
officer  named  Khoolee,  a  relation  of  Shoomur,  he  directed 
them  to  be  conveyed  to  Ayzeed  in  Syria.  On  passing 
through  each  town  the  head  of  Hosein  was  displayed  on 
the  point  of  a  lance.     (Vide  p.  180). 

As  Hosein's  holy  family  were  about  to  proceed  to  Syria, 
the  soldiers  conducted  them  along  the  road  over  the  field  of 
blood  where  the  headless  bodies  of  their  relatives  still  lay, 
Shuhur-bano,  the  wife  of  his  highness  Eemam  Hosein,  and 
Zynub  and  Koolsoom  his  two  sisters,  perceiving  the  corpses 
of  the  martyrs,  began  to  shriek  and  bewail,  beating  their 
breasts,  and  crying,  "  Oh  grandfather  !  ohAhmud!*  Yon- 
"  der  lies  Hosein,  thy  daughter's  son,  whose  neck-|-  was 
"  the  spot  where  thou  was  wont  to  kiss;  and  lo,  now  it 
"  bears  the  mark  of  the  bloody  weapon  (the  dagger) ;  and 

*  A  name  of  Mohummud. 

t  Literally,  "whose  t\\rQ&t  was  t\\\  bosii-gnh  ;^'  perhaps  meaning, 
on  whose  neck  he  used  to  hang  in  kissing  (him). 


Skct.  2.  HOSEIN.  jgg 

"  these  are  of  thy  family  and  household,  now  without  house 
"  or  home,  deserted  and  forlorn,"  Thus  distressed  and 
lamenting,  they  were  led  captive  to  Syria.  In  witnessing 
how  deeply  Zynub  and  Koolsoom  were  affected  and  agitated, 
not  only  their  friends,  but  even  their  enemies  shed  tears. 

At  every  stage  on  the  road  some  miracle  or  other  used  to 
be  manifested  from  Hosein-s  head.  It  is  stated  by  Eemam 
Ismaeel,  on  the  authority  of  Abil  Hoonnooq,  that  on  the 
arrival  of  the  heads  in  the  city  of  Mousel,  they  were  all, 
including  Hosein's,  deposited  in  a  temple,  and  locked  up 
during  the  night.  One  of  the  mounted  sentinels,  in  the 
dead  of  the  night  observed,  through  an  orifice  in  one  of  the 
doors,  the  figure  of  a  man  with  a  white  beard  and  of  immense 
stature,  who  took  Ilosein's  head  out  of  the  box,  and  kissed 
and  wept  over  it.  By  and  by  a  whole  assembly  of  ancestors 
arrived,  and  in  like  manner  kissed  and  wept  over  it.  Con- 
ceiving that  these  people  might  probably  walk  off  with  the 
head,  he  instantly  unlocked  the  door  and  went  in ;  wlien 
some  one  gave  him  a  violent  slap  on  the  face,  and  inter- 
rupted him  by  saying,  "  The  prophets  are  come  hither  on 
"  a  morning  visit  to  the  head  of  the  deceased.  Whither  art 
"  thou  venturing  thus  disrespectfully .?"  The  slap  left  a 
black  mark  on  his  cheek.  In  the  morning  he  related  the 
circumstance  to  the  commanding  officer,  and  showed  him 
his  cheek. 

On  the  heads  being  brought  to  Ayzeed,  they  first  brought 
Hosein's,  and  displaying  it  to  the  grandees,  observed,  "  Be- 
"  hold,  ye  nobles  of  Syria,  the  head  of  him  whose  object 
"  was  the  destruction  of  the  race  of  Abee  Soofeean  and 
"  Oomeea,^  and  whose  ambition  was  to  become  the  khuleefa 


*  Oouieea  begat  Abee-soofeeaii,  Abee-sool'eeaiibegat  Maweea,  Ma- 
weea  begat  Ayzeed. 


170  MARTYRDOM  OF  Chap.  XV. 

"  (caliph)  of  Arabia  ^nd  Ujjum  (Persia).  God  has  pu- 
"  nished  him  according  to  his  deserts,  without  permitting 
"  him  to  execute  his  project."  This  speech  was  considered 
highly  improper  by  Zein  ool  Abaydeen,  who  said,  "  Ye 
"  Ayzeedeeans,  avaricious  noblemen,  residents  of  Syria  ! 
"  Do  ye  read  the  creed  of  Abee  Soofeean,  or  of  my  grand- 
"  father  Hosein  ?  Keep  the  fear  of  God  before  your  eyes."*' 
Ayzeed,  in  a  rage,  ordered  the  boy  to  be  beheaded  ;  ob- 
serving, that  he  was  extremely  impertinent.  Many  peti- 
tioned and  interceded  on  his  behalf,  saying,  "  He  is  yet  a 
"  lad,  and  the  death  of  his  father  is  still  fresh  in  his  me- 
*'  mory;  and,  besides,  he  is  an  orphan.""  Ayzeed  then 
desired  Zein  ool  Abaydeen  to  state  without  reserve  what 
his  wishes  were.''  he  replied,  "  Three  things,  viz.  1st. 
"  Deliver  up  to  me  my  father"'s  executioner ;  2dly.  De- 
"  spatch  me,  giving  me  the  heads  and  families,  to  Medina ; 
"  3dly.  To-morrow  being  Friday,  let  me  read  the  khootha 
"  (sermon  or  service)."" 

Ayzeed  consented  to  his  requests,  but  privately  desired 
his  own  Syrian  khuteeh  (priest)  to  read  the  khootha,  and  to 
offer  up  praises  and  eulogiums  in  the  names  of  the  de- 
scendants of  Abee  Soofeean  and  Oomeea.  Accordingly,  on 
Friday  the  Syrian  khuteeh  read  the  khootha,  and  praised 
the  race  of  Abee  Soofeean  and  Oomeea,  and  spoke  with  con- 
tempt of  the  descendants  of  the  Prophet,  the  offspring 
of  Allee,  and  of  the  paternal  grandfather  and  grandmother 
of  both  the  Eemams.*  Zein  ool  Abaydeen  was  mucli  hurt 
at  this ;  and  observed,  "  If  thou  be  a  monarch,  act  not 
"  contrary  to  thy  promise.  Didst  thou  not  assure  me  that 
"  I  should  read  the  khootha  ?" 

All  present  petitioned  the  king,  saying,  "  He  is  a  Me- 

*  i.  e.  Hussun  and  Hosoiii. 


Sect.  2.  HOSEIN.  I7I 

"  dinite,  and  one  who  is  in  the  habit  of  performing  the 
"  pilgrimage;*  we  also  are  particularly  desirous  of  putting 
*'  the  skill  and  eloquence  of  this  boy  to  the  test,  and  ascer- 
"  taining  their  extent."  Then  Zein  ool  Abaydeen  read  the 
khootba ;  and,  after  praising  and  eulogizing  the  descendants 
of  the  Prophet  and  of  Allee,  the  Almighty  put  words  with 
such  effect  into  his  mouth,  that  the  devout  Syrians  on 
hearing  them  wept ;  which  Ayzeed  observing,  quickly 
directed  the  Mowazun  to  read  the  qamut,-f  lest  symptoms 
of  war  should  appear,  for  the  hearts  of  the  congregation 
had  melted  away. 

After  prayers,  all  the  heads,  with  expenses  for  the  road, 
clothes,  &c.  having  been  given  to  Zein  ool  Abaydeen, 
they  were  sent  off  to  Medina.  Some  say  that  the  execu- 
tioner was  also  delivered  up  to  him,  while  others  contradict 
it.  At  all  events,  they  were  despatched  ;  forty  days  after, 
they  brought  them  back  to  Kurbulla,  and  buried  the  heads 
separately,  each  with  its  own  body,  and  departed  to  Medina. 
Here  they  wept  over  the  tombs  of  Mohummud  MoostufFa 
(the  peace,  &c.)  and  Hussun ;  and  all  Medina  become 
subject  to  Zein  ool  Abaydeen. 

Hosein's  martyrdom  happened  in  the  forty-sixth  year  of 
the  Hijree,  now  1202  years  ago  ;  since  which,  the  rejoicings 
at  the  eed  (or  festival),  have  been  abolished,  and  mournings 
and  lamentations  established  in  lieu  thereof. 


*  These  are  generally  very  eloquent. 

t  Qaniut  (or  creed) ;  meaning,  to  proceed  with  the  service. 


172  MOHURRUM  FESTIVAL.  Chap.  XV. 

Sect.  3.    The  Ceremonies  observed  during  the  Ashoora,  or 
Jirst  ten  days  of  the  Month  Mohurrum. 

The  Mohurrum*  or  Mohurrum  festival,  commences 
on  the  evening  the  new  moon  becomes  visible,  which  is 
called  the  first  Whun,  or  day  of  the  moon  ;  but  the  first 
day  of  the  month  Mohurrum  is  dated  from  the  morning-}- 
foUowing. 

The  Mohurrum,  including  the  Zeearut,X  may  be  said  to 
last  till  the  twelfth  of  the  month  {i.  e.  the  thirteenth  K''hun) ; 
but  the  feast  itself  continues  during  the  first  ten  days  of  the 
month,  which  period  is  called  Ashoora. 

Houses  are  appropriated  for  the  purpose,  in  which  they 
set  up  ullums,  taboots,  shah-nusheens,  booraqs,  &c.  ;  and 
sometimes,  for  the  sake  of  ornament,  they  set  up  tutteeans 
(screens,  vide  page  185.)  around  them,  made  of  mica,  &c. 
These  places  are  called  Ashoor-khana  (ten-day-house); 
Taxeea-khana  (the  house  of  mourning) ;  and  Astana  (a 
threshold,  or  fuqeer''s  residence).  Strangers  are  not  per- 
mitted to  go  near  them,  as  the  threshold  is  required  to  be 
kept  pure  and  undefiled  for  the  purposes  of  reading  the 
fateeha  and  durood. 

Five  or  six  days  previous  to  the  Mohurrum,  they  pre- 
pare the  Ashoor-khana,  by  plastering,  white- washing,  erect- 
ing a  shed  in  front,  &c.,  and  wait  in  expectation  of  the  new 


*  This  feast  is  in  commemoration  of  the  martyrdom  of  Hussun  and 
Hosein  :  the  latter  of  whom  was  killed  on  the  tenth  day  of  the  month 
after  a  desperate  battle  of  twenty  days ;  the  former  was  poisoned  a 
short  time  before,  as  has  been  related  in  the  preceding  section. 

t  The  Mohummudans  calculate  their  days  from  6  a.m.  to  6  p.m., 
and  night  vice-vcrsn ;  and  consider  the  night  preceding  the  day,  as  the 
one  belonging  to  it. 

J  Or  visiting;  the  relatives  of  the  deceased  visiting  the  grave  on  the 
tliird  day  of  one's  demise.     Vide  Chap,  xxxix. 


Sect.  3.  MOHURRUM  FESTIVAL.  173 

moon.  The  moment  that  they  see  the  Mohurrum  new 
moon,  they  perform  kodalee  mama.  That  is,  after  having 
offered /a^eeAa  over  some  sugar  in  the  name  of  the  Hoos- 
nein,  attended  by  music,  at  the  spot  where  they  intend 
digging  the  allawa^  they  strike  the  kodalee  (spade)  two  or 
three  times  into  the  earth,  and  two  or  three  days  afterwards 
dig  the  hole. 

In  front  of  each  ashoor-khana  is  dug  a  circular  pit,  from 
one  cubit  and  a  half  to  eight  cubits  in  diameter,  and  the 
same  in  depth  ;  occasionally,  with  a  small  wall  round  it. 
This  is  called  an  allaiva  (bonfire).  These  are  dug  annu- 
ally on  the  same  spot.  Commencing  from  that  day  inclu- 
sive, they  kindle  fires  in  these  pits  every  evening  during 
the  festival ;  and  the  ignorant,  old  as  well  as  young, 
amuse  themselves  in  fencing  across  them  with  sticks  or 
swords ;  or  only  in  running  and  playing  round  them, 
calling  out,  YaAllee!  Ya  Allee !  (Oh  Allee!  OhAllee!); 
Shah  Hussun !  Shaft  Hussun !  (noble  Hussun  !  noble 
Hussun!);  Shah  Hosein!  Shah  Hosein !  (noble  Hosein  ! 
noble  Hosein  !) ;  Doolha  !  doolha  !  (bridegroom  !  bride- 
groom !) ;  Haee  dost !  haee  dost !  (alas,  friend !  alas, 
friend!);  Ruheeo !  ruheeo!  (stay!  stay!)  Every  two  of 
these  words  are  repeated  probably  a  hundred  times  over,  as 
loud  as  they  can  bawl  out. 

Of  those  who  have  vowed,  some  leap  into  the  still-burn- 
ing embers,  and  out  again  ;  others,  leap  through  the  flame, 
and  some  scatter  about  handfuls  of  fire. 

Women  likewise,  without  an  ashoor-khana,  dig  an  allawa, 
and  repeating  murseea*  beat  upon  their  breasts. 

In  general  it  is  customary  to  play  round  the  allawa  at 
night ;  seldom  in  the  day. 

*  A  funeral  eulogium,  particularly  one  sung  during  the  mohurrum 
in  commemoration  of  the  descendants  of  Allee. 


174.  MOHURRUM  FESTIVAL.  Chap.  XV. 

Women,  in  addition  to  the  above-mentioned  exclama- 
tions, call  out  aloud,  while  violently  beating  their  breasts,* 
hundreds  of  times  over,  the  following  words :  Haee  !  haee! 
(alas !  alas  !) ;  Shah  juwan  !  Shah  juwan  !  (excellent 
youths !  excellent  youths  !)  ;  Teetio  !  teeno  !  (all  three  ! 
all  three!);  Luhoomen  !  Luhoomen !  (in  blood  !  in  blood  !); 
Doobay!  doobay !  (drowned!  drowned!);  Giray !  giray ! 
(fallen!  fallen!);  Muray !  muray !  (dead!  dead!);  P«- 
ray !  pur  ay!  (prostrate  I  prostrate!);  Ya  Allee!  (Oh 
Allee !) 

Having  called  out  Ya  Allee,  (pronouncing  it  only  once 
and  very  long,)  as  a  sign  of  conclusion,  and  taking  breath 
awhile,  should  they  know  any  murseea  (dirge),  or  recollect 
a  line  or  couplet  of  one,  they  repeat  it,  with  mournful  lamen- 
tations ;  and  beating  upon  their  breasts,  again  reiterate  the 
exclamations  above  mentioned. 

Some  women  substitute  in  the  place  of  an  allawa,  a  lamp 
placed  on  a  wooden  mortar,  or  an  inverted  earthen  pot, 
over  which  they  make  their  lamentations. 

On  the  first,  third,  or  fourth  klmn,  they  deck  out  the 
ashoor-Jchanaf   with    carpets,    ceilings,   tapestry,    transpa- 


•  Women  who  thus  beat  upon  their  breasts  are  called  Secna-ziinnee 
(breast-beaters),  and  are  all  of  the  Sheeah  persuasion  ;  Soonnees  con- 
sider it  unlawful  to  do  so. 

t  "  The   opulent    people   of  Mussulman   society   (particularly   in 

"  upper  Hindoostan),  have,  instead  of  an  ashoorkana,  wliat  they  call 

"  an  emambar a,  \v\\\ch.  is  a  sacred  place  erected  for  the  express  pur- 

"  pose  of  commemorating  Mohurrum.  The  founder  not  unfrequently 

"  intends  this  also  as  the  mausoleum  for  himself  and  family.     It  is  a 

"  square  building,  generally  erected  with  a  cupola  top,  the  dimensions 

"  guided  by  the  circumstances   of  the  founder.     The  floor  is  matted 

"  with  date-leaf  mats,  in  common  use  in  India,  on  which  is  a  shut- 

"  runjee  (cotton  carpet),  and  over  this  a  clean  white  calico  covering, 

"  on  which  the  assembled  party  are  seated,  during  the  several  periods 

"  of  collecting  together  to  remember  their  leaders.     These  meetings 

"  are  termed  mujlis. 

"  The 


Sect.  3.  MOHURRUM  FESTIVAL.  I75 

rencies,  hanging-lamps,  lustres,  chundoo,  floor-lamps,  wax- 
candles,  benzoin-pastile  stands,  fishes  formed  of  paper  or 
tinsel,  ostrich  eggs,  artificial  flowers  of  paper,  fountains,  &c. 

"  The  tazcea  is  placed  against  the  wall  on  the  side  facing  Mecca 
"  under  a  canopy  of  rich  embroidery  A  reading-desk  or  pulpit 
"  (mimbur)  is  placed  in  a  convenient  situation  for  the  reader  to  face 
"  Mecca,  and  his  voice  to  be  heard  by  the  whole  assembly  of  people  ; 
"  it  is  constructed  of  silver,  ivory,  ebony,  &c.  to  correspond  with  the 
"  tazeea,  if  possible :  the  steps  are  covered  sometimes  with  gold  cloth, 
"  or  broadcloth  of  black  or  green  if  a  Syed's  property,  being  the 
"  colour  worn  by  that  race  for  mourning.  The  shape  of  a  mimbur 
"  is  a  flight  of  steps  with  a  flat  top,  without  any  railing  or  enclosed 
"  place  ;  the  reader,  in  his  recitings,  occasionally  sitting  on  the  steps 
"  or  standing,  as  may  be  most  convenient  to  himself. 

"  On  the  walls  of  the  emmnbara,  mirrors  and  looking-glasses  are 
"  fixed,  in  suitable  situations,  to  give  eifect  to  the  brilliant  display  of 
"  light  from  the  magnificent  chandeliers  suspended  from  the  cupola 
"  and  cornices.  The  nobles  and  the  wealthy  are  excited  with  a  desire 
"  to  emulate  each  other  in  the  splendour  of  their  display  on  these 
"  occasions.  All  the  mirrors,  glass  lustres,  chandeliers,  &c.  are 
"  brought  together  to  this  place  from  their  several  stations  in  the 
"  mansion ;  and  it  is  due  to  them,  to  admit  the  effect  to  be  often  im- 
"  posingly  grand,  and  the  olaze  of  light  splendid. 

"  On  each  side  the  tazeea,  the  whole  length  of  the  wall,  banners 
"  are  arranged,  in  great  variety  of  colour  and  fabric  ;  some  of  them 
"  are  costly  and  splendid.  I  have  seen  many  constructed  of  the  richest 
*'  embroidery,  on  silk  grounds,  of  gold  and  silver,  with  massy  gold 
"  fringes,  cords,  and  tassels ;  the  staff  is  cased  with  gold  or  silver, 
"  worked  into  figures  of  birds  and  other  animals  in  every  variety ;  the 
"  the  top  of  which  has  a  crest,  in  some  a  spread  hand,  in  others  a  sort 
"  of  plume,  and  not  unfrequently  a  crest  resembling  a  grenade, 
"  formed  of  the  precious  metals,  and  set  with  stones  of  great  value. 

"  On  the  base  of  the  tazeea,  the  several  articles  are  placed  con- 
"  ceived  likely  to  have  been  used  by  Hosein  at  Kurbulla  :  a  turban  of 
''  gold  or  silver  tissue,  a  splendid  sword  and  belt,  the  handle  and  hilt 
"  set  with  precious  stones,  a  shield,  the  Arabian  bow  and  arrow. 
"  Wax-lights,  red  and  green,  are  also  placed  in  great  numbers  about 
"  its  base,  in  silver  or  gold  candlesticks ;  and  censers  of  gold  and 
"  silver,  burning  incense  perpetually  during  mohurrum.  INIany 
"  other  minor  tributes  to  the  emams  are  discovered  near  the  tazeea, 
"  as  choice  fruits  and  garlands  of  sweet-scented  flowers,  the  offerings 
"  of  ladies  of  the  family  to  their  relative's  tazeea.'" — Mrs.  M.  H.  All's 
Obs.  on  Mussulman's  of  India,  vol.  i.  p.  33 


176  MOHURRUM  FESTIVAL.  Chap.  XV. 

The  idlums  are  also  called  shudday^  punjay,  eemam- 
%aday,  peeran,  sahiban,  and  eemamein ;  and  all  sucli  as 
come  out  previous  to  the  tenth  k''hun,  are  further  termed 
suwaree  (mounted)  tdlums,  and  distinguished  by  having 
two  or  three  lemons  suspended  to  them. 

An  ullum  is  a  representation  of  a  standard.  Among  all 
royal  forces*  there  are  standards  called  mahee  and  moo- 
ratih.  Mahee  (fish)  derives  its  name  from  the  circumstance 
of  the  figure  of  the  head  of  a  fish,  made  of  silver  or  gold, 
being  fixed  on  the  top  of  a  long  pole,  which  is  decorated 
with  a  task  or  moqeish  doputta  from  top  to  bottom ;  and 
mooratib  is  any  one  of  the  ullums  (crests)  similarly  fastened 
to  a  bamboo,  and  decorated  with  task  and  badla,  moqeish 
and  zurbiift,  shawl,  tafta^  or  white  cloth.  These,  mounted 
on  elephants,  are  carried  at  the  head  of  the  regiment,  and  are 
meant  for  colours. 

In  like  manner,  at  the  Mohurrum  they  form  ullums 
intended  to  be  fac-similes  of  Hosein's  banner,  and  to  these 
the  people  of  Hindoostan  have  given  the  names  of  parti- 
cular martyrs.  Thus  they  have  the  punja-e-Hydur,  alias 
Hyduree  punja  (Hydur'sf  palm  i.  e.  of  the  hand) ;  punja- 
e-moortooza  Allee  (the  palm,  or  fist,  of  Alice  the  chosen-f*); 
punja-sher-e-khoda  (the  palm  of  the  lion  of  Godf)  ;  punja- 
e-mu%hurool  ajaeb  (the  palm  of  the  displayer  of  wonders-f-)  ; 
punja'e-mooshkil  koosha  (the  palm  of  the  disperser  of  dif- 
ficulties-j-) ;  Beebee  ka  ullum,  or  ullum-e-Beebee  Fateema 
(Lady  Fatima's  standard) ;  Hoseinee  ullum,  or  Hoseinee 
surwur  (the  Hoseinee  standard  or  leader);  ullum-e- Abbas, 
or  Ahbas-e-ullumdar  (Abbas,  the  standard-bearer) ;  ullum- 
e-qasim,  ullum-e-Allee-akbur,  and  ullum-e-usgur  (these  are 
likewise  called  Eemamr-zaday,  priest-born) ;  ullum-e-doa%da 


i.  e.  Of  Indian  princes.  f  Different  names  of  Allee. 


Sect.  3.  ULLUMS.  ITT 

Eemam,  (the  twelve  Eemams,  or  chief-priests) ;  ullum~e- 
Eemam  zamin ;  d'hnl  sahib;  hurzukhee  or  qoodruttee 
ullum;  zoolfuqqar  (or  double-bladed  sword  of  xlllce,  ori- 
ginally Mohummud's) ;  nal  sahib. 

These  ulhcms  are  generally  made  of  copper,  brass,  or 
steel,  occasionally  of  gold  or  silver,  and  even  set  with  pre- 
cious stones  ;  and  7ial  sahib,  besides,  of  paper  or  wood. 

Those  made  of  metal,  whether  new  ones,  or  old  ones 
given  to  be  cleaned  and  burnished,  are  brought  in  pomp 
and  state  on  trays,  accompanied  with  music,  from  the  gold- 
smith's house  to  the  ashoor-khanas,  in  each  of  which,  four, 
five,  six,  or  seven  are  set  up.  They  are  fixed  on  sticks  or 
staff's,  which  are  occasionally  of  silver,  though  generally  of 
wood,  and  decked  out  in  clothes  ;*  and  on  the  first,  fourth, 
or  fifth  evening  of  the  moon,  stuck  up  in  holes  made  in  the 
floor,  or  are  fastened  on  stools,  and  in  front  of  them  are 
placed  lights,  moorch''huls,f  oodsoz,^  toys,  &c. ;  and  some- 
times on  one  side  is  a  representation  of  the  foot  of  the 
Messenger,  called  Qudum-e-russool  (vide  page  234.).  At 
the  time  of  setting  up  the  ullums,  while  burning  incense, 
they  off'er  fateeha  in  the  name  of  the  martyrs,  over  sugar 
or  shurbut,  and  then  distribute  them  to  both  rich  and  poor. 
In  like  manner,  every  evening  they  make  fateeha  and 
khutum-e-qordn.§  and  adorn  the  punjay  Avith  flowers.    Fu- 

*  "  These  are  in  the  shape  of  a  long  scarf  of  usually  white  muslin, 
"  but  sometimes  of  rich  silk  of  bright  florid  colours,  forming  an  agree- 
"  able  variety,  some  being  blue,  purple,  green,  yellow,  &c.  embroidered 
"  very  deep  at  the  ends,  which  are  furnished  with  gold  and  silver 
"  bullion  fringes.  It  is  caught  together  near  the  middle  and  tied 
"  with  rich  gold  and  silver  cords  and  tassels  to  the  top  of  the  staff, 
"  just  under  the  head  or  crest."— Mrs.  Meer  H.  Ali.  These  dresses 
of  the  Ullums  are  called  dhidtees. 

+  Fans  for  driving  away  flies. 

X  Utensils  for  burning  ood,  as  a  perfume. 

§  Khutuw,,  a  reading  through  of  the  entire  Qoran.  For  the  method 
of  doing  it,  vide  chap,  xxxix. 


178  MOHURRUM  FESTIVAL.  Chap.  XV. 

qeers  of  various  descriptions  are  in  attendance.  In  the 
morning  they  only  read  the  Qorcm,  and  sit  up  all  night 
reading  the  Roivxut  oosh  Shohuda  (Book  of  Martyrs),  or 
reciting  murseea  noivh  (mournful  dirges),  and  make  lamen- 
tations, beating  their  breasts.  Should  Providence  have 
blessed  them  with  the  means,  then  either  in  the  morning  or 
in  the  evening,  or  at  both  periods,  they  have  kliichree 
cooked  without  meat,  and  shurhut  prepared ;  and  having 
o^exeCi  fateeha  over  these  in  the  name  of  Eemam  Hoosnein, 
they  partake  of  these  themselves,  as  well  as  distribute  them 
among  the  poor. 

Every  night  murseea  khwanee  (the  recitation  of  funeral 
eulogiums)  takes  place  in  the  ashoor-khana  of  some  one  or 
other.  They  train  up  for  the  purpose,  boys  possessing 
musical  voices,  invite  their  friends,  fuqeers,  and  numerous 
spectators  to  hear  them  ;  and  hold  shuh-haydaree  (nocturnal 
vigils).  Tlie  day  is  spent  at  each  ashoor-khana  in  reading 
the  Qoran.  From  the  first  to  the  seventh  kliun,  with  the 
exception  of  the  above-mentioned /a^eeAa,  dwroocZ,  khutum- 
e-Qoran,  Murseea,  preparing  victuals,  shurhut,  &c.  nothing 
takes  place.* 

On  the  seventh  k''hun  (and  by  the  ignorant  on  the  seventh 
day  of  the  month),  the  ullwm-e-qasini-e-shuheed,  distin- 
guished by  having  a  little  silver  or  gold  umbrella  fixed  on 

*  By  I\[rs.  ]M.  II.  All's  account,  (vol.  i.  p.  57.)  it  Mould  appear  that 
at  Lucknovv  the  banners  are  taken  out  of  the  ashoorkhanas  or  emavn- 
baras  on  the  fifth  day,  and  conveyed  in  solemn  procession  to  a  parti- 
cular diirgah  situated  in  the  suburbs  of  that  city,  for  the  purpose  of 
being  consecrated,  which  is  done  by  touching^  with  them  the  original 
crest  of  Hosein's  banner,  deposited  there.  The  order  of  procession 
of  one  of  the  Ullums,  and  that  of  a  rich  man,  she  describes  with  great 
minuteness  and  accuracy;  justly  adding,  that  some  are  more  splendid 
than  others,  and  that  the  \eiy  poor  people  parade  their  banneis  with 
perhaps  no  other  accompaniment  than  a  single  drum  and  fife,  and  the 
owner  supporting  his  own  banner. 


Skct.  3.  ULLUMS.  179 

his  head,  makes  his  debut  out  of  doors  in  the  afternoon.* 
He  is  borne  by  a  man  on  horseback,  accompanied  with 
music,  &c. ;  but  instead  of  the  dancing-girls  who  are  pre- 
sent, singing  songs,  they  repeat  murseea  notvh  (funeral  eulo- 
giums) ;  and  making  lamentations,  beating  upon  their 
breasts,  proceed  to  the  places  desired.  If  they  cannot 
afford  a  horse  for  the  iiUum,  a  man  on  foot  carries  it, 
running  every  now  and  then,  reeling  to  and  fro  like  a 
drunken  man,  pretending  to  be  distracted  with  grief;  while 
many  run  after  him  like  so  many  madmen,  all  exclaiming 
aloud  doolha !  doolha  !  (i.  e.  bridegroom  !  bridegroom  !), 
on  account  of  Qasim's  recent  marriage  before  martyrdom. 

When  the  ulhim-e-qasim  meets  with  any  allawas  on  the 
road,  he  goes  to  their  ashoor-khanas,  and  having  made  his 
obeisance  to  the  ullums  there,  and  offered  faieeha  over  the 
smoke  of  Benjamin,  takes  his  leave. 

After  having  thus  gone  round  his  visiting  excumon, 
with  a  moorchliul  waving  over  him  and  frankincense  burn- 
ing, he  is  conveyed  home  to  his  own  ashoor-khana,  where 
they  lay  him  down  on  a  stool.  Considering  him  just  to 
have  suffered  martyrdom,  they  cover  him  vip  with  any 
description  of  cloth,  and  treat  him  as  a  real  corpse  ;  and  as, 
on  the  death  of  any  one,  they  are  wont  to  strike  their 
heads  and  beat  their  breasts,  so,  in  like  manner,  they  weep 
sometimes  for  the  deceased  and  lament  his  loss.  After 
having  off'ered  fateeha  over  two  or  three  earthen  pots  of 
shurbut,  termed  run  ka  shurhut  (the  war-lemonade),  they 


*  "  Tliis  night  is  called  the  night  of  Maynhdee  in  some  parts  of  the 
"  country,  where  tliey  have  a  public  display,  intending  to  represent 
"  the  marriage  ceremony,  so  called,  for  Qasim,  who  was  married  to 
"  the  favourite  daughter  of  Hosein  on  the  morning  of  the  celebrated 
"  battle.  On  this  night  they  have  the  same  showy  parade  which  dis- 
"  tinguishes  the  Maynhdee  procession  of  a  real  wedding  ceremony." 
airs.  M.  H.  Ali,  vol.  i.  p.  74. 

n2 


180  MOHURRUM  FESTIVAL.  Chap.  XV. 

distribute  it  among  such  attendants  and  spectators  as  par- 
take of  Moosulman  food  and  drink.  They  then  go  away, 
and  the  landlord  sets  up  the  ullum  again  in  its  place. 

On  the  seventh  Whun,  in  the  forenoon  or  afternoon,  they 
also  take  out  the  neeza  (spear)  on  its  peregrination.     The 
nee%a  is  a  lance  or  spear,  which  they  dress  up  with  clothes, 
leaving  two  shumlay*  waving  in  the  air,  and  fix  a  lime  on 
the  top  of  it,  emblematic   of   Hosein's   head,   which  was 
thus  carried  by  Ayzeed's  order  through  different  cities  on 
the  point  of  a  javelin    (vide  p.  168).     Some  substitute  a 
thin  bamboo  for  the  spear,  on  which  they  wind  a  turban- 
cloth,  and  near  the  top  of  it,  below  the  lime,  fasten  a  split 
bamboo  bow  across,  to  the  two  extremities  of  which  they 
sometimes  suspend  a  couple  of  swords ;  and  above  the  bow 
they  generally  wind,  for  the  sake  of  ornament,  red   and 
white,  or  black  and  white  cloth,  in  a  spiral  form.  Accom- 
pariied  with  music,  fuqeers,  &c.  they  walk  about  witli  it 
from  house  to  house,  begging.     The  people  of  the  house 
first  throw  one  or  two  pots  of  water  on  the  neeza-hesLYer\ 
feet,  and  then  make  him  a  present  of  a  rupee,  fanam,  or 
pice,  or  a  little  grain.     The  nioojawir  (attendant  of  the 
ashoor-khana)  with  his  own  hands  takes  some  eebodee,  or 
the  ashes  of  the  ood-dan,  and  gives  it  to  him :  he  receives  it 
with  great  devotion,  and  applies  it  to  his  own  eyes  as  well 
as   to  those  of  his   children  ;  and  sometimes  even   eats  a 
little,  and  makes  them  eat  of  it.     After  that  they  bring  it 
home  and  stick  it  up  in  front  of  the  ashoor-khana ;  and 
when  the  taboots  and  ullums  are  taken  out,  the  nee%a  is 
carried  in  front  of  them.     There  is  one  of  these  at  each 
ashoor-khana. 


•  Shumlay,  the  worked  or  embroidered  end  of  a  turban  or  ktimmur- 
bund,  sometimes  tucked  into  the  folds  and  sometimes  left  flying  loose. 


Sect.  3.  NEEZA— NAL-SAHIB.  181 

In  the  evening  of  that  day  they  take  out  the  Beehee  ka 
iillum,  Hoseinee  tiUum,  nal-sahib,  and  xoolfiiqqar,  accom- 
panied with  flambeaux,  as  before,  repeating  murseea-nowh, 
making  lamentations  after  the  same  fashion  as  has  been  de- 
tailed in  the  case  of  ullum-e-qasim,  but  without  the  horse. 

Nal-sahih  (vulgo  vialsab ;  literally  Mr.  Horse-shoe)  is 
made  of  gold,  silver,  steel,  copper,  brass,  or  other  metals ; 
or,  what  is  more  common,  of  wood  or  paper  besmeared  with 
sundul,  of  a  somewhat  larger  size-  than  a  common  horse- 
shoe. With  this  (as  an  emblem  of  Hosein's  swift  horse),  they 
run  most  furiously,  frequently  upsetting  infirm  men,  women, 
and  children,  to  the  infinite  diversion  of  the  by-standers, 
who  quiz  them  (the  sufferers)  into  the  bargain.  Some, 
through  ignorance,  construct  with  cloth  something  of  a 
human  shape,  and  substitute  the  shoe  for  its  head.  Many 
people  take  a  long  thin  bamboo,  like  a  fishing-rod,  wind 
round  it  any  two  kinds  of  paper,  pasting  them  over  its 
whole  length,  and  on  the  upper  end  of  it  fix  an  aftah-geeree 
(parasol),  consisting  of  a  fan  in  the  shape  of  a  peepul-\ea,f, 
to  ward  off  the  rays  of  the  sun.  The  fan  is  made  of  coloured 
paper,  tinsel,  or  mica,  with  a  fringe  all  round,  prettily  con- 
structed with  one  or  three  moorchliuh  tied  to  the  point  of  it; 
and  they  fasten  a  rope  or  two  which  reaches  to  the  ground 
close  to  the  aftah-geeree.  Resting  the  lower  end  of  the 
bamboo  on  the  kummurhund,  they  support  it  Avith  one  hand 
while  they  balance  it  by  means  of  the  rope  with  the  other, 
and  thus  run  with  Nal-sahih''s  cavalcade.  When  it  is  too 
heavy  for  one,  other  two  men  assist  him  in  balancing  it,  by 
means  of  two  ropes  acting  like  the  stay  of  a  ship's  mast. 
Whenever  he  halts,  they  lower  the  aftah-geerees  and  shake 
them  over  his  head ;  and  in  their  eagerness  to  do  so,  they  very 


Sometimes  «  foot  lont 


182  MOHURRUM  FESTIVAL.  Chap.  XV. 

often  strike  them  against  one  another,  by  which  they  are 
broken.  Many  do  this,  after  their  wishes  have  been  accom- 
plished, to  fulfil  vows  (vide  Nii%ur-o-nya%,  chap,  xxvii.) 
which  they  may  have  made. 

Sometimes  a  woman  makes  a  vow  to  Nalsahib^  saying, 
"  Should  I,  through  your  favour,  be  blessed  with  offspring, 
"  I  shall  make  it  run  with  your  equipage."  Should  it  so 
happen  that  she  afterwards  brings  forth  a  child,  she  accord- 
ingly puts  an  uftah-geeree  into  its  hand  when  it  attains  the 
seventh  or  eighth  year  of  its  age,  and  causes  it  to  run  along 
with  the  cavalcade.  The  rich  make  their  children  run  only 
a  short  distance,  and  then  let  servants  run  for  them ; 
whereas  the  poor  are  wont  to  run  themselves ;  and  some  with 
swords  and  shields,  or  only  with  sticks,  run  round  and  round 
the  procession.  A  greater  crowd  accompanies  it  than  any 
other. 

In  short,  in  this  way,  on  the  evening  of  the  eighth  Whun, 
they  take  out  the  hurzukhee,  alias  qoodriittee  ullum  ;  and 
on  the  following  night  (the  ninth)  the  Abbas  ka  ullum  and 
Hoseinee  ullum. 

The  day  for  taking  out  the  various  ullums  differs  in  a 
trifling  degree  in  different  countries.  If  two  ullums  on 
their  mounted  excursions  meet  one  another  on  the  road, 
they  mutually  embrace  (or  rather  the  men  cause  them  to 
touch),  and  having  offered  fateeha.,  after  burning  incense 
they  pass  on. 

On  the  tenth  kliun  all  the  ullums  and  tahoots  (except 
the  ullum-e-qasim)  carried  on  men's  shoulders,  attended  by 
fuqeers  of  every  description,  perform  shubgusht  (nocturnal 
perambulation)  in  great  pomp  and  state ;  the  lower  orders 
in  the  evening,  and  the  higher  at  midnight.  On  that  night 
the  streets  are  illuminated,  and  every  kind  of  sport  takes 
place.    Among  others  is  an  exhibition  of  the  phantasmagoria 


Skct.3.  TABOOT  or  TAZEEA.  183 

or  magic-lantern  kind,  in  which  the  shadows  of  the  figures 
fall  on  a  white  cloth  skreen,  representing  battles,  &c., 
which  attracts  crowds  of  people  to  the  spot.  In  short,  the 
whole  town  is  awake  that  night,  and  presents  one  general 
scene  of  noise,  bustle,  tumult,  and  confusion. 

The  tahoot  alias  taxeea  (or  bier)  is  a  frame-work  of 
bamboo  in  the  shape  of  a  mausoleum,  (intended  to  represent 
the  one  at  the  plain  of  Kurbulla  erected  over  the  remains 
of  Hosein,)  made  with  a  sort  of  net-work  of  paper  nicely 
clipped  (sometimes  with  plates  of  mica  on  the  back,)  and 
pasted  to  it.  It  is  further  ornamented  with  different  kinds 
of  coloured  paper,  formed  into  various  devices,  tinsel 
fringes,  &c.,  with  a  dome,  which  is  sometimes  so  contrived 
as  to  move  round  at  the  slightest  breath  of  air.  When  the 
whole  is  lighted  up  within  and  without,  it  has  a  beautiful 
appearance.  It  is  a  square  edifice,  its  sides  varying  from  two 
to  fourteen  cubits,  and  the  proportion  of  its  height  is  half 
as  much  again  as  that  of  one  of  its  sides  (vide  Plate  I.  fig.  1). 
Within  it  are  placed  ullums,  or  a  couple  of  little  artificial 
tombs,  intended  to  represent  those  of  Hussun  and  Hosein. 
Some,  instead  of  the  net- work  paper  about  the  tahoot.,  con- 
struct it  by  tying  hunggreean  to  one  another,  and  over 
the  places  where  they  touch,  fasten  various  kinds  of  flowers 
made  of  white  paper;  and  behind  the  hunggrees  they  tie 
red  (A;oos.900?/i-coloured)  cloth,  or  paste  red  paper.  When 
lighted  up,  it  has  a  very  pretty  appearance.  This  is  termed 
bunggreeaw-ka-taboot. 

Others  again,  instead  of  using  the  paper  net-work,  make 
it  of  flowers  and  leaves  formed  of  wax  of  various  colours, 
so  admirably  executed  as  to  resemble  natural  roses  and 
tuberoses ;  ^    which    the    people   view    with    astonishment. 

*  Polyanthus  tubcrosa. — Lin, 


184  iAIOHURRUM  FESTIVAL.  Chai'.  XV. 

When  it  is  carried  about  on  the  shuh-gusht  night,  they 
squirt  water  on  it  by  means  of  syringes,  to  prevent  its 
melting  by  the  heat  of  the  torches  and  blue-lights.  With 
the  beautiful  effect  produced  by  the  reflection  of  the  torches 
and  blue-lights,  it  is  not  unlike  a  chumum  (parterre)  with 
flowery  shrubs  in  full  bloom.  This  is  called  mom  ka  tahoot 
(or  wax  tahoot). 

Some  construct  a  tazeea,  consisting  of  a  representation 
of  the  Mudeena  nuqsha  (Medina  picture),  which  is  a  fac- 
simile of  the  Prophet's  mausoleum  there.  This  they  orna- 
ment variously  with  gilding  and  enamelling,  and  so  beauti- 
fully, that  by  candle-light  it  has  a  very  splendid  appearance- 
It  is  so  elegantly  formed  that  the  spectators  never  tire  of 
viewing  it. 

The  generality  of  people  conceiving  it  to  be  an  exact 
resemblance  of  the  Prophet's  tomb,  proceed  eagerly  to  the 
spot  to  obtain  a  glimpse  of  it.  Instead  of  the  net-work  on 
the  taboots,  some  people  substitute  cloth,  and  by  dabbing 
it  over  with  earth  get  surson  (mustard-seed)  to  vegetate 
on  it,  which  makes  the  tahoot  look  by  candle-light  as  if 
it  were  entirely  formed  of  emerald.  In  the  same  way,  they 
sometimes  construct  and  erect  a  camel,  punjay,  and  ullums 
with  surson,  and  some  make  an  artificial  cimmhaylee  kay 
mundwa,  uncommonly  well  executed,  in  imitation  of  the 
chumhaylee  (jasmine)  creeper  on  a  mundwa  (shed) ;  and 
as  they  carry  this  about  on  the  skuhadiit-day,  people  throw 
gujray  on  it  as  it  passes  along  the  streets.'^ 

*  In  short,  the  tazecn  is  fonued,  as  Mrs.  Meer  observes,  "  of  every 
"  variety  of  materials,  from  the  purest  silver  down  to  bamboo  and 
"  paper.  Some  have  them  of  ivory,  ebony,  sandal-wood,  cedar,  &c." 
and  she  has  seen  some  beautifully  wrought  in  silver  filigree.  The 
handsomest,  to  her  taste,  is  in  the  possession  of  his  Majesty  the  king 
of  Oude,  composed  of  green  glass  with  brass  mouldings,  manufactured 
in  Enjrland. 


Sect.  3.  SHAH-NUSHEEN.  18^ 

Some,  instead  of  a  taboot,  erect  a  shaJi-misheen  (royal 
seat),  alias  dad-muhal  (palace  of  justice).  This,  like  the 
taboot,  is  constructed  of  bamboos,  paper,  tinsel,  &c.,  and  in 
shape  somewhat  resembling  a  palace.  It  is  placed  against 
the  wall,  and  ullums  are  set  up  therein.  It  has  sometimes 
in  each  corner  a  transparency  in  the  form  of  a  table-shade, 
whirled  round  with  the  least  breath  of  air,  and  hence  its 
name,  churkhee  fanoos  (revolving-shade).*  These  shades 
are  at  times  made  apart  and  placed  in  front  of  the  shall- 
7iusheen.  Some  also  construct  around  the  tahoots  and 
ullums^  or  set  up  separately  in  the  ashoor-khanas,  what  they 
call  t7itteean,-f  made  of  ubruk  (mica)  and  mercury,  which 
glitter  and  shine  with  great  splendour  by  the  reflection  of 
the  light.  When  blue-lights  are  burnt  before  them  they 
present  such  an  elegant  appearance  that  it  baffles  descrip- 
tion :  it  can  only  be  credited  on  ocular  demonstration. 
Many  hundreds  of  thousands  of  rupees  are  annually  ex- 
pended in  the  construction  of  these  tuttees :  in  the  city  of 
Hydrabad  they  are  particularly  in  vogue.  Some  erect  in  the 
ashoor-khanas  artificial  mango,  pine-apple,  custard-apple, 
and  other  trees,  so  beautifully  formed  that  they  appear  like 
real  trees  laden  with  blossoms  and  fruits ;  and  on  these  they 
have  likewise  representations  of  different  species  of  birds 
and  s(piirrels,  in  the  act  of  eating  the  fruits.  Crowds  of 
people  assemble  to  see  them,  and  view  them  with  astonish- 
ment ;  for  they  resemble  real  trees,  birds,  and  animals. 
Sometimes  they  set  up  human  figures  of  different  kinds, 
of  various  colours  and   shapes.      Some,  for  instance,  are 


*  Also  termed,  fnnoos-e-kheeal ;  a  lantern  which  revolves  by  the 
smoke  of  the  candle  within,  and  has  on  the  sides  of  it  figures  of  va- 
rious aninaals,  &c.     For  these  see  Plate  I.  fig.  2  and  2, 

t  TuUeean.  Frameworks  containing-  S(juare  pieces  of  mica  made 
into  looking  glasses. 


186  MOHURRUM  FESTIVAL.  Chap.  XV. 

represented  as  in  the  act  of  praying,  or  of  going  through  the 
different  forms  of  sitting,  standing,  and  prostration ;  one,  in 
the  character  of  a  sepoy^  appears  as  sentinel,  with  his  mus- 
ket on  his  shoulder,  walking  up  and  down,  keeping  watch  ; 
one  sitting,  moves  his  head  backwards  and  forwards;* 
another  saluting  (i.  e.  making  sularn).  Near  to  these, 
again,  they  also  place  artificial  birds  and  animals;  such  as 
hiiglay  (paddy-birds),  myna  (martins),  parroquets ;  also 
snakes,  ducks,  cats,  dogs,  &c. ;  and,  by  some  ingenious 
contrivance,  an  artificial  dove  comes  every  now  and  then  out 
of  its  cage,  and  after  cooing  awhile  like  a  real  dove,  he 
walks  into  it  again.  In  some  aUawas,-f  on  a  raised  chu- 
bootra,  they  set  up  a  large  doll  or  female  figure,  made  of 
cloth  or  wood,  dressed  up  as  a  female,  and  place  a  chukkee 
(hand-mill)  before  her :  she  taking  hold  of  the  handle  of  it 
with  one  hand,  and  putting  wheat  or  rice  into  it  with  the 
other,  goes  through  the  operation  of  grinding.  As  the 
flour  accumulates  round  the  mill  the  proprietor  removes  it. 

Sometimes  they  take  a  cucumber,  a  water-melon,  or  a 
green  plantain,"  and  having  pierced  it  through  near  its 
centre  with  a  couple  of  sharp  knives,  with  their  cutting 
edges  inclined  from  one  another,  pointing  upwards  and 
downwards,  they  suspend  the  one  by  its  two  ends  to  a  beam' 
or  rafter,  whilst  they  attach  a  stone  weighing  ten  or  twelve 
seers  (twenty  or  twenty-four  pounds)  to  the  other ;  and 
strange  as  it  may  seem,  the  knives  do  not  divide  this  very 
succulent  vegetable. 

On  the  night  of  the  7th  of  the  month  Mohurrum,  the 
hooruq,  made  of  wood,  about  two  or  three  feet  high,  beau- 
tifully painted  and  decorated,  with  such  neck,  arm,  nose, 


*  As  IMoosulmans  are  wont  to  do  in  the  act  of  reading. 
t  >4*//oor-Mrt«f«,  in  common  conversation,  are  called  «//««' ffi  ;  ^^• 
cause  the  latter  are  in  front  of  them. 


Sect.  3.  BOORAQ.  187 

and  ear-jewels  and  head  ornaments  as  are  usually  worn  by 
Moosulmans,  is  brought  from  the  painter's  house,  accom- 
panied by  lighted  torches,  murseea-iiowh-reciters,  &c.  to 
the  ashoor-kha7ia,  where  it  is  placed  before  the  iillums 
facing  forwards.  This  is  intended  to  be  a  fac-siraile  of  the 
boordq,  or  horse,*  which  the  Almighty  sent  from  heaven  by 
the  angel  Jibreel  (Gabriel),  to  convey  to  him  his  highness 
Mohummud  Moostuffa  (the  peace,  &c.)  on  a  visit.  The 
description  of  this  animal  is  as  follows: — He  had  the 
head  and  face  of  a  man ;  ears  long ;  forehead  broad,  and 
shining  like  the  moon  ;  eyes  black,  like  those  of  a  deer, 
and  brilliant  as  the  stars;  neck  and  breast  of  a  swan;  loins 
of  a  lion ;  tail  and  two  wings  of  a  peacock ;  stature  of  a 
sooreea-gaee  or  of  a  mule ;  speed  of  hurq  (lightning) : 
hence  the  derivation  of  its  name,  hooraq. 

Many  of  the  Hindoos  have  such  faith  in  these  tahoots, 
ullunis,  booraqs,  &c.  that  they  even  erect  them  and  like- 
wise become  fuqeers.  And  if  any  fighting  and  bloodshed 
take  place  between  the  two  castes-^  during  the  Mohurrum, 
the  Hindoos  who  have  turned  Mohummudan  fuqeers  take 
the  part  of  the  Moosulmans  and  fight  against  the  people  of 
their  own  caste ;  nor  do  they,  during  that  period,  partake 
of  any  animal  food  that  has  not  been  regularly  made  zubuh, 
or  sacrificed  according  to  the  Moosulman  rites  (vide  zuhuh. 
Glossary). 


•  Or  an  ass,  according  to  some  authorities.     Plate  I.  fig.  4. 

t  As  was  the  case  at  Cuddapah  in  1821  ;  when  owing  to  the  greatest 
feast  of  each  of  the  two  castes,  viz.  the  Mohurrum  of  the  INIohum- 
mudans,  and  the  Dusserali  or  Churruck  Pooja  of  the  Hindoos,  oc- 
curring on  the  same  day,  neither  would  give  way  and  many  were 
killed.  It  may  here  be  remarked,  that  agreeably  to  Moosulman 
custom,  their  feast  can  not  be  deferred  ;  whereas  that  of  the  Hindoos 
may,  and  they  may  be  bribed  to  postpone  their's  to  a  more  convenient 
season. 


188  MOHURRIJM  FESTIVAL.  Cjiap.  XV. 

During  the  thirteen  days  of  the  Mohurrum  festival, 
Moosulmans  keep  their  dwellings  and  garments  remarkably 
neat  and  clean,  and  their  bodies  pure  and  undefiled.  They 
even  refrain  from  conjugal  embraces ;  and  what  is  also  ex- 
traordinary, some  from  the  first,  others  from  the  fourth, 
fifth,  sixth,  or  seventh  day  of  the  moon  till  the  ninth,  pro- 
hibit themselves  even  the  use  of  meat  and  fish,  betel-leaf,  and 
sleeping  on  a  bed.  Should  they  sleep  on  a  cot,  it  is  turned 
topsy  turvy;  and  for  this  reason,  that  it  would  be  disre- 
spectful in  them  to  sleep  on  an  elevation,  when  their  Eemams 
(priests)  are  standing  on  the  ground.  On  the  tenth  some 
partake  of  these  enjoyments ;  but  others  abstain  from  the 
tenth  to  the  thirteenth  day. 

From  the  fifth  k'kmi,  at  every  nshoor-khana,  the  nobility 
in  front  of  their  dew an-kh anas,  merchants  at  their  gates, 
and  shopkeepers  before  their  shops,  have  ahdar-khatias 
(places  where  water  is  kept  for  drinking),  nicely  decorated 
with  a  cloth  ceiling,  and  other  ornamental  contrivances. 
There  they  dispense  milk,  shurbiit,  water  cooled  and 
scented,  to  all  the  people ;  and  at  night  have  illuminations, 
&c.  at  these  places. 

On  tlie  fifth  kymn,  almost  all  people,  men  and  women, 
old  and  young,  put  on  a  sylee^  or  gujra,  especially  unmar- 
ried people,  who  are  particularly  fond  of  it :  the  married 
seldom  wear  them.  Married  women  are  not  allowed  to 
show  their  faces  to  their  husbands  during  the  ten  days  of 
the  first  Mohurrum  after  marriage,  at  which  time  they  are 

•  Si^lee  is  emblematic  of  the  dress  of  the  real  Bnnwa-fuqeers  who 
are  said  to  have  \x\xn^^  fuqeers  through  grief  for  Hussun  and  Hosein. 
They  have  it  made  of  hair ;  w  hereas,  on  this  occasion,  it  is  made  of 
thread,  green  or  red,  the  former  to  represent  the  green  colour  of 
Hussun's  body,  rendered  so,  soon  after  his  death,  by  the  effects  of  the 
poison  ;  the  latter  the  blood  with  which  Hosein's  body  was  imbued 
when  slain  in  the  tield  of  battle. 


Skct.  3  MOIIURRUM  FUQEERS.  1<^9 

kept  apart  from  one  another.  They  observe  the  same  custom 
during  the  tayra  tayxee  (first  thirteen  days  of  the  month 
Sufiir)  as  also  during  the  days  of  the  hara  wufat^  from  the 
first  until  the  oor5*-day  (in  the  month  Ruhbee-oos-sanee) ; 
for  these  days  are  esteemed  evil,  and  no  pleasure  or  enjoy^ 
ment  should  take  place  during  them.  The  learned  con- 
sider such  things  unlawful  and  never  wear  them. 

It  is  undoubtedly  unlawful  and  contrary  to  the  Mohum- 
mudan  law  ;  but  so  it  is,  that  in  Hindoostan  they  attend 
more  to  these  customs  than  to  the  (fiirz)  divine  commands. 
I  mean,  such  as  applying  tibeer  to  the  faces  of  children, 
putting  on  them  green  dresses,  such  as  jamas,  ungurkhas, 
or  koortas,  and  wearing  these  themselves.  The  nobility, 
as  well  as  the  respectable  among  the  middling  classes  of 
people,  content  themselves  with  merely  tying  a  sylee  or 
gujra  round  their  wrists. 

Description  of  the  Mohnrrum  Fuqeers. 

Of  these  there  are  many  varieties,  most  of  whom  attire 
themselves  in  their  new  garb  on  the  fifth  kliun  ;  a  few  on 
the  second ;  and  still  fewer  on  the  sixth  or  seventh.  These 
I  shall  separately  notice ;  and 

1st.  The  Sylee  wala  (vulgo  Suhaylee  wakt),  or  those 
who  wear  a  sylee  (a  necklace  of  coloured-f-  thread  worn  by 
fuqeers^ 

Atfaraxi  (perfumers)  and  putway  (makers  of  fringe  and 
tape)  manufacture  for  the  occasion  red  and  green  sylee, 
alias  antee  (a  necklace  of  a  skein  of  thread),  as  well  as  brace- 
lets, termed  soomurun  and  gujra,  beautifully  ornamented 
with  gold  and  silver  thread,  which  are  purchased;   but 


•  Vide  Oors,  Glossary. 

t  Sylees  of  flowers  are  worn  on  other  occasions. 


190  MOHURRUM  FESTIVAL.  Chap.  XV. 

previous  to  putting  them  on,  they  place  together  with  them 
on  a  tray,  some  sweetmeat,  and  tnaywa  (^vix.  choorway, 
sugar,  and  phootaiiay),  and  a  churagee ;  and  having  offered 
fateeha  over  them,  they  first  put  a  small  axitee  around  the 
shuddays  neck,  and  then,  either  there  or  after  going  home, 
wear  them  round  their  necks  and  wrists.  If  the  giijra  be 
worn  only  on  one  hand,  it  is  invariably  on  the  right ;  the 
soomunm  is  always  on  the  right  only.  Their  dress  is  the 
usual  one.  The  moojatvir  after  the  fateeha  helps  himself 
to  the  churagee  and  some  of  the  fruits,  and  returns  the  rest* 
In  addition  to  the  above,  some  old  and  young  people  tie 
a  piece  of  green  cloth  on  both  the  upper  arms. 

Some  of  these  ficqeers  apply  iiheer  to  their  faces ;  and 
holding  an  ood  buttee  (benjamin  pastile)  lighted  in  their 
hands,  go  out  abegging. 

2.  Banuiva  (prop,  hay  nuwa^  i.  e.  indigent,)  fuqeeran. 
They  are  distinguished  by  the  following  dress.  They  wear 
on  the  head  a  topee  {fuqeeis  taj  or  cap),  a  sylee,  a  shawl, 
or  a  gold  imindeel ;  on  the  neck,  a  kufnee  or  an  aJfa,  red, 
green,  or  Avhite,  and  a  sylee,  tiisheeh  (see  Glossary),  and 
kuntlut ;  on  the  wrists,  a  soomunm  or  gujra ;  round  the 
waist,  a  loong^  dhotee,  or  lunggote ;  and  round  the  right 
ankle,  a  dal  or  a  silver  tora,  or  nothing  at  all.  They  apply 
tibeer  to  the  face,  and  carry  in  the  hand  a  fan  or  cJiliurree 
(a  switch),  a  sword,  or  sang  (a  javelin  wholly  composed  of 
iron). 

The  fuqeers  of  this  class  have  a  distinct  guroh  (band) 
amono-  themselves,  with  different  ranks  and  denominations, 
thus :  1.  a  moorshud  or  sur-guroh  (chief  of  the  troop),  whom 
they  all  agree  to  obey.  Under  him  there  is,  2.  a  khuleefa, 
who  stands  in  the  same  relation  to  him  as  a  minister  to  a 
kino- ;  3.  a  b'hundaree  shah,  a  house-steward  who  has  charge 
of  the  storehouse,  or  distributer ;  4.  an  iznee  shah,  to  call  and 


Sect.  3.  MOIIURRUiAI  FUQEERS.  101 

assemble  tlic  people  and  convey  orders  (an  aide-de-camp  ?)  ; 
5.  an  adalut  shah,  to  direct  the  order  of  movements ;  6.  a 
kotwal,  to  keep  order  and  discipline;  7.  a  dost,  the  friend; 
8.  an  al  hookm-e-lillah  (literally,  God  is  the  judge);  9-  an 
al-umr-e-lillah)  commander;  10.  a  nuqeeb-ool-foqra,  whose 
business  it  is  to  proceed  in  front  of  the  troop,  and  proclaim 
the  praises  and  attributes  of  the  Deity,  as  an  injunction  to 
the  o\\\er  fuqeers. 

On  arriving  at  an  ashoor-khana,  the  troop  of  fuqeers, 
drawing  themselves  up  in  two  or  three  lines  in  front  of  it, 
the  dost  calls  out  his  own  name  "  dostC  the  kotwal  answers 
"  hur-chay-ruza-ay-ostr*  Then  the  al-hookm-e-Ullah'\'  from 
the  right  flank  calls  out  his  own  name  twice,  and  from  the 
left  al-umr-e-lillah  re-echoes  his  name  twice.  After,  the 
adalut  shah  repeats  the /afeeha  kay  durja\  alone  with  a  loud 
voice,  and  at  the  conclusion  calls  out  the  Avord  ''^  fateeha  f 
when  all  the  fuqeers  repeat  the  soora-e-alhu7nd§  once,  and 
the  qool-hoo-allah\\  three  times,  and  read  the  durood,  and 
finish  by  drawing  their  hands  over  their  faces.  Then  the 
adalut  shah  (lawgiver)  repeats  sentences  or  couplets  which 
have  reference  to  the  excellence  of  his  OAvn  profession — the 
law, — and  then  bawls  out  the  following  exclamations  :  "  Hk- 
nara-e-hyduree  f  ^  y\\\e\\  the  rest  resound  "  Ya-hooT*'^ 
Again,  the  former  calls  out  ^'  ek  nara-e-punjutun  T •\-\-  tliey 
all  exclaim  "  ?/«  hoo  T  "  e^  nara-e-char-yar-e-basvffar\\ 


•  "  Wliat  pleases  Him,"  i.e.  the  Almighty. 

t  Which,  like  Al-umr-e-lillah,  signifies,  "the  command  is  from 
God."  X  Or  introductory  part  of  ihefateeha. 

§  Chap.  i.  Qoran.  ||  Chap.  cxii.    Qoran. 

If  An  exclamation  to  Hydur.  **   O  He\  (?.  ^.  God). 

tt  A  call  to  the  five,  /.  e.  Mohummud,  Allee,  Fateema,  Hussun,  and 
Hosein. 

\X  A  call  to  the  four  virtuous  friends,  viz>  Aboo  Bukur,  Oomur, 
Oosman,  and  Alice. 


192  MOHURRUM  FESTIVAL.  Chap.  XV 

the  rest  call  out  "  ya  hoo  /"  "  ek  nara-e'Shuheeclan-dusht-e- 
kurhullar'^  they  reply  "?/«  hooV'  After  that  the  adalut 
shah,  having  repeated  the  following  hemistich,  remains 
silent,  viz.  ^'ya  hoo  ya  mun  hoo  la-U-la-ha  il-hcl-la-ho  T  f 
the  band  oi  fuqeers  reply,  "  wuh  do-hoo  la  shureeku  Hi  hoo 
o  ushhud'doun'na  Mohum'mudoon  uhdu-hoo  oomdu-hod'  o 
russool-lu-hoo^  X  Then  the  adalut  shah  repeats  this  line, 
"  arzoo  darum  hay  khakayan  gudum.'''§  The  band  answer, 
'■'■foo-tee-d-ay,  chiism-e-sazum,  dum-bu-dumy\\ 

As  tliey  proceed,  the  nuqeeh  oolfoqra  calls  out  '^'•Iwsh 
bur-dum;  nuzur  bur  (.udum ;  siiffur  dur  wutun;  khilwut 
dur  anjomun.     Bu-fuzule  punjidun.     Ya  allee  mudud.''''^ 

If  this  band  of  fuqeers  sit  at  any  ashoor-khatm,  the  })rc- 
prietor  of  it  treats  them  with  a  hooqqa^  tumhakoo  (tobacco), 
shurbid,  cloves,  and  cardamoms ;  and  if  he  can  afford  it, 
entertains  them  with  Khichree. 

Those  dus-masee,  or  ten-month -fuqeers  (so  called  because 
for  ten  days)  speak  and  converse  in  the  same  style  as  the 
real  fuqeers  or  devotees,  who  are  termed  bara-masee,  or 
twelve-month^w<7eers,    because  they  continue  so  from  one 

•  An  exclamation  to  the  martyrs  of  the  plain  of  Kurbulla. 

t  "  O  God,  thou  art  the  only  true  God,  and  there  is  none  else." 

J  "  He  is  One  and  there  is  not  another  with  him,  and  I  give  true 
"  witness  that  the  man  jNIohummud  is  his  faithful  servant  sent  by  him." 

§  Grant  me  the  dust,  beneath  that  foot  which  lies, 

II  As  a  collyrium  to  adorn  mine  eyes. 

H  Literally  "  guard  your  breath  ;"  i.  e.  have  always  God's  name  on 
your  lips.  "  Keep  your  eyes  on  your  feet ;"  i.  e.  whilst  walking,  con- 
stantly repeat  the  kulma.  (a)  "  Travel  sitting  at  home  ;"  i.  e.  let  your 
mind  contemplate  God  and  his  works.  "In  assemblies  converse  with 
your  beloved;"  ?.  e.  in  all  places,  even  in  a  crowd,  have  sweet  commu- 
nion with  God.  "By  the  grace  of  the  Punjutun.  O  Alleel  Assist." 


(«)  This  consists  in  four  words  which  the  pious  invariably  repeat 
over  and  over  when  walking,  and  revolve  in  their  minds  one  word  at 
every  step  they  take.  The  words  are,  1st.  Lah,  2d.  U-lah-hah,  3d. 
Il-lny,  4th.  Lah. 


Sect.  3.  MOHURRUM  FUQEERS.  193 

end  of  the  year  to  the  other.  Among  themselves  they  call 
one  another  by  the  name  of  "eea  hadee  allah  f  "eea  moorshud 
allah;"  " eea hosein,'"  " eea  eemam ;"  and  if  they  call  one,  or 
address  him,  they  say,  ''bawaT  or  ''dataV  or  '' dooneea- 
dar  /"  "  What !  will  you  not  give  thefuqeers  some  kowra- 
kowree*  (money)  to  purchase  50om6oo/ (arsenic — their  food)?" 
Fuqeers  technically  denominate  rupees  kowra-kowree.  If 
any  one  does  not  give  them  something,  they  repeat  the 
following  couplet : 

Data  thay  so  mur  gy-ay,  ruh-yy-ay  mukkliee  cJioos  ; 
Dayna-layna  Jcooch  nu-heen,  lurnay  ko  mowjood. 

The  gen'rous  all  are  dead  and  gone, 
And  niggard  churls  remain  alone  ; 
Of  charity  we  hear  no  more, 
But  struggling  each  to  swell  his  store.f 

When  they  are  about   to   depart   from  any  place,  the 
nuqeeb-ool-foqra  repeats  the  following  couplet : 

Ugur gaytee,  sur-a-sur,  badgeerud, 
Churag-e-Muoqbillan  hurgiz  numeerud. 

Were  this  vast  universe  one  blast  of  rushing  air. 
The  lamp  of  God's  elect  would  burn  undying  there. | 

and  after,  calls  out  "^shakir  ko  shukur,  moonkir  ko  "  tukkiir.'^§ 
Then  the  band  reply,  ''rah  e-mowla  deen-e-pygumhur.'"\\ 


•  Kowra  literally  means  a  large  shell ;  kowree  a  small  one. 

t  Literally, 

"  The  generous  are  all  dead,  misers  are  only  left; 

"  There  is  no  giving  or  taking,  but  they  are  e'er  ready  to  fight."' 

\  Lit.  "  Were  the  whole  universe  filled  with  wind,  it  could  not 
"  possibly  extinguish  the  light  (?.  e.  the  offspring)  of  the  Elect." 

§  Literally,  "  sugar  to  the  believing  (^e.  grateful  worshipper),  and  a 
•'  thump  to  the  unbelieving ;"  i.  e.  may  the  benevolent  be  rewarded, 
and  those  who  deny  us  be  punished ;  or,  blessings  be  to  the  charitable 
and  curses  to  those  who  refuse  us. 

II  "  We  are  on  the  road  to  heaven,  and  our  religion  is  that  of  the 
"  Prophet." 


194  MOnURRUM  FESTIVAL.  Chap.  XV. 

These  fuqeers  go  about  repeating  and  acting  as  above 
described. 

3.  Mi/Jnoon.''^'  The  dress  is  as  follows:  on  the  head,  a 
foors-cap,  or  a  long  sugar-loaf  paper  cap,  having  a  queu 
behind,  made  of  slips  of  paper,  trailing  along  the  ground, 
beautifully  ornamented  with  gold-leaf,  &c.  Sometimes  the 
cap  is  made  with  panes  of  glass  all  round,  in  the  form  of  a 
lantern,  having  suspended  on  the  outside  of  it  shreds  of 
baygur  (tinfoil)  or  tinsel,  or  white  and  red  net-worked 
paper.  They  put  a  lighted  wax-candle  inside  of  it,  and 
wearing  it  at  night,  walk  about :  it  has  a  pretty  ap})earance. 
Instead  of  a  cap  they  sometimes  wear  a  shawl  or  red  doputta^ 
or  any  other  cloth  ;  others  again  have  ripe  lemons  threaded 
dangling  all  round  the  head.  Round  the  neck,  a  red,  yellow, 
black,  or  white  doputta  is  twisted,  and  w^orn  in  the  form  of 
a  huddliee  or  heemael,  or  a  shawl  or  handkerchief  passed 
through  rings.  The  body  is  besmeared  with  smtdul  or 
Klmrree  (pipe-clay).  On  each  arm  two  or  three  handker- 
chiefs are  tied,  with  their  ends  dangling,  and  sometimes  a 
bazoo-bund  over  one  of  them.  Round  the  Avaist  is  a  goorgee 
(breeches)  or  loonggee.  In  their  hands  they  carry  a  korla 
(prop,  kora)  cat-o-one  (thick)  tail,  a  kuChar  or  dagger,  a 
sword,  a  bicJihwa  (sort  of  dagger),  a maroo,  or  two  antelope- 
horns  joined  at  their  base,  a  sang  (a  javelin  all  of  iron),  a 
qumchee  (whip),  or  a  chlmrree  (switch).  On  the  legs  is  a 
g''hoongroo  or  glidntee.  Some  also  having  fixed  limes  to  the 
points  of  a  couple  of  bicKhway,  fasten  one  on  each  arm. 

Thus  equipped,  they  proceed  to  each  ashoor-khana  and 
dance  in  a  circle  (which  dance  is  termed  ghoomna^  or  whirl- 
ing), and  keep  step  to  the  music  of  the  duff.  (Append.  Mus. 


*  Literally,  "  Frantic,"  the  name  of  a  famous  lover,  whose  mistress 
was  Lyla  (p.  195) :  the  Abelard  and  Heloise  of  the  East. 


Skct.  3,  MOHURRUM  FUQEERS.  195 

Instr.)  The  figure  of  the  dance  consists  in  four  motions, 
to  which  they  keep  time  by  repeating  the  following  words 
protracted  in  the  utterance  "alleef  allee!  allee!  Vhum  P* 

4.  Lyia,  the  wife  of  (the  preceding)  Mujnoow.  Among 
the  Mujnoon  set  of  fuqeers  there  is  one  to  represent  Lyla, 
whose  dress  is  as  follows :  He  has  the  whole  surface  of 
his  body,  from  head  to  foot,  glued  over  with  cotton ;  even 
the  cloth  which  he  wears  in  the  form  of  a  lunggote  around  his 
Vaist  (the  only  dress  he  has)  undergoes  the  same  operation. 
In  his  hands  he  holds  a  cup,  sometimes  full  of  sundul  or 
shurbut,  or  a  man's  skull-cup,  a  cocoa-nut  shell,  or  a  turtle 
chippa  (calipash)  and  a  fan  or  paper  nosegay.  On  the 
head  he  wears  a  three-cornered  paper  cap. 

5.  Bliurvung.  This  man's  whole  body  is  besmeared  with 
lal  gayroo  (red  ochre)  mixed  with  water.  He  ties  a  shawl, 
handkerchief,  or  any  coloured  cloth  on  the  head  with  a 
small  flag  fixed  on  the  top;  and  like  the  mujnoows  he 
wears  heemaels  (shoulder-belts)  of  doputtas.  On  his  loins 
or  legs  are  glioong-roo,  ghanteean,  or  %ung  and  goorgee 
(breeches).  He  girds  his  loins  well,  and  in  dancing,  kicks 
his  posteriors  with  his  heels,  calling  out  "  Allee  I  Allee ! 
"  Allee!  zung T 

6.  Mullung.  Their  head-dress  consists  of  a  knob  or  knot 
on  one  side  made  with  the  hair  or  cloth,  passed  through 
a  chukkur,f  around  which  they  twist  red  thread,  kin- 
naree,l  or  gofha.^     On  each  wrist  are  two  or  four  kurray 


•  Blmm,  or  Bhoom,  a  corruption  oi ylioom  {i.  e.  go  round). 

t  Chukkiir,  a  weapon  (resembling  a  quoit  in  size  and  shape),  used 
principally  by  the  seeks  (sikhs)  consisting  of  an  iron  ring,  which  they 
throw  with  great  dexterity.  They  carry  it  about  them  on  the  head 
placed  on  the  top  of  their  turbans, 

X  Kinnnree,  broad  gold  or  silver  lace. 

§  Got'lia,  narrow  gold  or  silver  lace. 
o2 


19G  MOIIURRUM  FESTIVAL.  Chap.  XV. 

(metallic  bracelets"^).  The  edge  of  a  handkerchief  [gooloo- 
hund)  is  passed  under  one  arm  and  the  two  upper  ends 
fastened  over  the  opposite  shoulder,  and  a  sylee,  kunfha, 
mala^  and  hisheeh  are  put  round  the  neck.  A  kummur- 
hund  of  any  kind  of  cloth  encircles  the  waist ;  a  lungota  is 
passed  round  the  loins,  and  on  the  right  ankle  is  a  dal  or 
tora. 

These  men  likewise  roam  about,  visit  the  ashoor-khana^ 
and  moving  their  hands,  rattle  the  kurray ;  and  so  doing 
call  out  "  Kiirk  shah  mudar  T-f  or  "  Kurk  hoo  T^  Then 
one  of  the  mullungs  repeats  the  following  couplet : 

Hnrchu  daree,  surfkoon  diir  rah-e  hoOf 
Lun  tunaloo'l  hum  liuta  tunfiiqoo ; 

Let  all  your  wealth  to  pious  works  be  given, 
What's  sown  in  charity  is  reaped  in  Heaven.§ 

then  all  the  rest  sing  out  in  reply,  "  Kurk  deen  r  \\ 

7.  Anggayf  hee  shah  (or  king  Chafing-dish).  His  garb 
is  as  follows,  viz. :  the  head  bare,  or  a  sylee  wound  round 
it ;  a  lunggotee  round  the  loins,  and  an  iron  chain  for  a 
waist-belt.  The  body  is  rubbed  over  with  kliurree  (pipe- 
clay) or  bhuhhooi  (cow-dung  ashes)  ;  and  he  carries  in  one 
hand  a  dust-pu7ina  (or  pair  of  tongs). 

He  walks  about  with  an  anggaythee  or  chafing-dish  ;  i.  e. 
a  fragment  of  an  earthen  vessel  held  on  the  palm  of  his 
hand,  kindling  and  blazing  a  fire,  in  which  he  heats  one 
end  of  an  iron  chain,  while  the  other  end,  with  a  rope 
fastened  to  it,  hangs  outside.  Thus  he  visits  tlie  ashoor- 
khanas ;  and  there  holding  up  the  chain  by  the  rope  with 


•  Of  iron,  brass,  or  copper. 

t  A  call  to  our  saint,  Shah  Mudar  !  %  A  call  to  Him ! 

§  Lit.  Whatever  you  have,  spend  it  on  the  road  of  Him  (in  the  ser- 
vice of  God) :  they  will  never  obtain  any  g-ood  until  they  bestow  it. 
II  A  call  to  religion  ! 


Sect.  3.  MOHURRUM  FUQEERS.  197 

one  hand,  dips  the  other  into  oil,  and  draws  it  along  the 
red-hot  part ;  when  instantly  an  immense  and  sudden  blaze 
is  produced,  to  the  great  consternation  and  surprise  of  the 
bystanders,  who  are  equally  astonished  that  his  hand  does 
not  bum  by  carrying  in  it  so  much  fire  on  a  thin  earthen 
vessel.  The  latter,  however,  he  contrives  to  do,  by  filling 
the  bottom  of  the  chafing-dish  with  a  mixture  of  the  pulp 
of  aloes  and  cow-dung,  and  placing  over  it  ashes,  which 
remain  moist  under  a  kindled  fire  twenty-four  hours,  and 
prevent  the  vessel  getting  hot. 

8.  Siddee  (prop,  syedee),  or  African.  Ten  or  twelve 
men  blacken  their  bodies  with  lamp-black  and  oil,  to  re- 
semble so  many  negroes.  Their  dress  is  as  follows.  For 
the  head,  an  ill-shaped  cap,  made  of  sheep  or  goatskin,  with 
the  wool  or  hair  on,  or  of  blanket  or  mat.  Round  the  waist, 
over  a  small  lunggotee,  they  wear  deer  or  sheepskins  with 
the  hair  or  wool  on,  blankets,  sackcloth,  or  mats.  In  the 
left  hand  they  carry  a  bow  made  of  bamboo,  and  in  the 
right  a  small  stick  fastened  to  a  cocoanut- shell,  containing 
some  gravel  covered  with  white  cloth,  and  sometimes  hav- 
ing ghoongroos  (small  bells)  also  attached  to  it. 

Thus  equipped  they  visit  the  ashoor-khcmas,  and  dance 
to  the  rattling  of  their  cocoanut-shells,  with  the  handle  of 
which  they  strike  their  bows. 

In  place  of  the  bow  and  cocoanut-shell,  they  sometimes 
have  a  moosul  in  the  left  hand,  on  which  they  strike  with  a 
stick  in  the  right. 

By  contorting  their  mouths,  they  mimic  the  talk  of  ne- 
groes, to  which  the  imitation  bears  a  strong  resemblance, 
and  they  appear  to  people  like  real  Africans. 

Sometimes  among  their  troops  one  assumes  the  character 
of  the  gentler  sex.  Her  complexion  and  head-dress  is  the 
same  as  that  of  the  men,   but  she  has  a  blanket  wrapped 


198  MOHURRUAE  FESTIVAL.  Chap.  XV. 

round  her  waist,  hanging  down  to  the  feet,  and  wears  a 
cholee  (bodice),  and  is  more  particularly  distinguished  by 
having  an  artificial  breast  dangling  down  to  her  knees.  She 
is  employed  in  beating  the  ground  with  a  tnoosul  (or  long 
wooden  pestle),  while  the  men,  dancing  round  her,  laugh 
and  joke  with  her. 

9.  Bu-go-lay  or  hug-lay  (paddy  birds).  Ten  or  twelve 
men,  all  of  one  height,  rub  the  whole  of  their  bodies  over 
with  cow-dung  ashes,  and  wear  on  their  heads  white  paper 
caps,  all  of  one  pattern,  and  a  lunggota  round  the  loins. 

They  go  about,  holding  one  another  by  the  waist,  imi- 
tating the  sound  of  paddy-birds.  One  of  them  assumes 
the  character  of  a  hhyree  shah  (king  hawk),  and  every  now 
and  then  suddenly  darts  upon  the  paddy-birds ;  who  in- 
stantly crouch  or  disperse,  and  conceal  themselves  behind 
the  people.  If  they  surround  any  one  out  of  fun,  they 
keep  whirling  round  him  and  do  not  allow  him  to  escape. 
In  short  they  sport  like  real  falcons  and  herons. 

10.  Kutvway  shah  (king  crow).  They  besmear  their 
whole  bodies  with  pipe-clay,  wear  a  jama  made  of  a  blanket 
and  sylees  on  their  heads  and  around  their  necks;  and 
saying  a  variety  of  ludicrous  things,  walk  about  each  with 
a  cage  in  his  hand,  containing  a  crow,  (sometimes  also 
a  frog)  or  carrying  a  branch  of  a  tree,  with  a  crow  fastened 
to  it  by  the  legs. 

11.  Hafh  kutoray-walay  (carriers  of  jugs  in  their  hands). 
They  wear  a  shawl,  sylee,  or  doputta  on  the  head,  and  a 
gooloohund  and  kufnee^  or  heemael,  all  red,  green,  or  yel- 
low, round  the  neck.  The  body  or  face  is  besmeared  with 
su7idul,  and  they  have  gujray  on  their  wrists ;  handker- 
chiefs on  their  arms ;  a  loong  round  their  loins,  and  a  silver 
toray  or  dal  round  the  right  ankle. 

With  a  cup  in  the  hand,  they  go  about  recounting  the 


Sect.  3.  MOHURRUlNf  FUQEERS.  199 

sorrows   of    the    Mohurrum   before-mentioned,    narrating 

celebrated   battles,  or  reciting  eulogiums   on  individuals. 

The  people,  on  being  pleased  with  these,  drop  some  money 

into  the  cup.    These  go  about  in  pairs,  and  moving  their  cups 

from  side  to  side,  sometimes  sing  to  tlie  following  effect : 

Pysa  day  na  ray  Bahoo  ; 
Pysa  day  na  ree  Maee : 
Pysa  day  na  ray  Allah  ; 
Hdtli  kutora  doodhka. 

O  God  !  gi'ant  some  money  ; 
Good  master  !  some  money ; 
Sweet  mistress !  some  money  ; 
For  the  milk-jug,  my  honey  !* 

or, 

Drirreea  men  juhazan  chulana  ; 
Deen  ka  boivta  churhana  ; 
Baygee  Bungala  layna  ; 
Syr  kurro  Room  o  Sham  ka. 

Our  ships  must  sail  across  the  ocean, 
Our  sacred  flag  be  put  in  motion. 
To  seize  Bengala's  plains  combine, 
Then  march  through  Rome  and  Palestine. t 

Concluding  with  the  chorus  "  Hdth-kutora  doodh  ka,''"' 
(or  the  milk  hand-jug). 

12.  Jullaleean  or  khakeean.  These  have  no  particular 
dress,  but  wear  fancifid  caps  of  every  description,  and  im- 
mense turbans  of  straw,  leather,  or  mat.  On  the  neck  they 
have  rosaries  and  necklaces  made  of  all  sorts  of  frviits. 
Some  have  their  faces  half  blackened.  Their  bodies  are 
covered  all  over  with  pipe-clay  ;  they  wear  thousands  of 
kinds  of  garlands  around  their  necks ;  and  sometimes  have 
dried  pumpkins  hanging  suspended  from  all  parts  of  them. 

One  of  the  band  carries  in  his  hand  a  female  doll  of  a 

•  Lit,  I  say,  master,  give  pice !  I  say,  mistress,  give  pice !  O  God, 
grant  some  pice  !  To  the  carrier  of  the  milk-jug. 

+  Or  rather  through  Syria  and  Turkey  or  the  Eastern  cmpiie. 


200  MOHURRUM  FESTIVAL.  Chap.  XV. 

hideous  form,  with  which  he  taunts  people  by  telling  them 
that  it  is  their  grandmother ;  while  each  of  the  rest  has 
some  leather  rolled  up  in  the  form  of  a  club,  with  which 
they  strike  every  poor  man  or  woman  on  the  head  that 
comes  in  their  way.     Thus  they  go  about  sporting. 

13.  Nuqsha-hundee  (a  particular  class  of  fuqeers  so 
called).  Very  few  assume  this  character.  Their  dress  is 
similar  to  that  of  t\\Q  Banuw a  fuqeers  hdove  mentioned, 
with  two  things  additional,  a  koorta  and  an  alfa  ;  but  their 
characteristic  mark  is  a  lamp  burning  in  the  hand,  and  their 
making  their  appearance  only  at  night.  The  lamp  is 
formed  into  two  compartments,  the  upper  one  (in  the 
centre)  contains  the  oil ;  the  other  is  empty,  to  receive  the 
pice  or  cowries,  or  such  presents  as  the  charitable  are  dis- 
posed to  give.  They  walk  about  the  lanes  and  bazars,  re- 
peating excellent  verses  in  praise  of  the  Deity,  and  on  the 
anguish  of  the  grave:  also  rehearsing  the  innumerable 
advantages  of  a  light ;  thus : 

LdkhUln  kiiror  khurch  ka, 
Bdndliay  uggur  muliul, 
Klidlee purra  ruhayga 
Dumree  ka  nuheen  churag. 

If  on  one  palace  millions  you  expend, 
Without  a  lamp  of  half  a  farthing's  cost, 

Your  edifice  is  void  from  end  to  end. 

Its  colours  blank,  its  gorgeous  beauties  lost. 

He  is  generally  accompanied  by  a  great  number  of  spec- 
tators, men,  women,  and  children.  When  any  one  brings 
a  child  to  him,  he  applies  a  little  of  the  burnt  wick  of  his 
lamp  to  its  forehead  or  cheek,  in  order  that  the  child  may 
not  cry  much  and  be  obstinate. 

14.  Hajee  Ahmuq  and  Hajee  Bay-wuqoof  (Pilgrim 
Fool  and  Pilgrim  Idiot).  They  Avear  uncommonly  long 
caps   on  the   head ;    alfa,  or   a   large  joobba   and   mala 


Sect.  3.  MOHURRUM  FUQEERS.  201 

round  the  neck ;  and  each  one  carries  in  the  hand  an 
enormous  sized  rosary,  a  wooden  platter,  large  or  small, 
and  an  immense  long  walking-stick.  They  have  a  beard 
reaching-  down  to  the  navel,  mustachios,  the  hair  of  the 
head  formed  of  flax,  and  enormous  artificial  paunches; 
which,  visiting  the  ashoor-khanas,  they  strike  against  one 
another ;  and  standing  back  to  back,  say  their  prayers,  and 
stooping,  also  strike  their  posteriors  together.  They  hold 
such  comical  conversations,  and  have  such  ogling  with  one 
another,  that  a  person  who  has  not  smiled  for  a  dozen  years, 
or  is  absorbed  in  religious  reverie,  will  at  the  very  sight  of 
these  buffoons,  and  on  hearing  their  arguments,  scarcely  be 
able  to  refrain  from  laughing. 

15.  Booddha,  Booddhee  (an  old  man  and  an  old  woman). 
A  couple  of  men  representing  these,  sit  on  a  high  scaffold- 
ing. The  old  man  exhibiting  a  male  countenance  painted 
on  cloth  fastened  to  his  face,  with  a  long  white  beard,  and  a 
wooden  sword  in  his  hand,  threatens  the  spectators  below, 
if  any  one  utter  aught  against  the  old  woman,  his  wife. 
He  sits  in  a  state  of  taciturnity  shaking  his  head ;  the  two 
every  now  and  then  kissing  each  other.  The  old  woman, 
also  wearing  a  female  mask  painted  on  cloth  with  a  large 
nuth  (or  ring)  suspended  to  her  nose,  and  imitating  the 
shrill  voice  of  an  old  woman,  keeps  chattering  a  number  of 
such  ridiculous  things  as  no  one  ever  heard  before.  As  to 
the  volubility  of  Hajee  Ahmuq,  &c.  they  may  be  said  to  be 
children  or  infants  compared  to  this  old  woman  whose  gift 
of  the  gab  exceeds  anything  of  the  kind  to  be  met  with 
among  old  women  in  real  life,  and  can  only  be  conceived 
by  hearing  her. 

16.  Bdgh  (or  tiger).  They  make  an  artificial  figure  of 
a  tiger  with  split  bamboos  and  cover  it  with  cloth  painted 
like  its  skin,  arming  his  nails  with  sharp  iron  claws  like 


OQ0  MOHURRUM  FESTIVAL.  Chap.  XV. 

those  of  that  animal.  The  man  entering  his  cell  runs 
crawling  on  all  fours,  playing  about  in  the  baxar.  Or  they 
paint  their  own  bodies  in  imitation  of  a  tiger,  wear  a  cholna 
and  kach'ha  about  the  waist,  and  a  chain  or  rope  tied  to 
the  loins,  with  a  long  bamboo  tail  supported  by  two  or 
three  men ;  and  walking  and  running  about  with  a  piece  of 
flesh  in  their  mouths,  frighten  the  people.  The  children 
run  away  at  the  sight  of  them.  If,  to  witness  sport,  any 
person  gives  one  of  them  a  sheep,  he  throws  it  down  on  the 
o-round,  and  like  a  real  tiger,  catches  it  by  the  throat  with 
his  teeth  and  sucks  its  blood ;  and  tearing  open  its  abdomen, 
he  takes  out  its  entrails  and  even  eats  a  little  of  its  flesh  : 
the  people  who  attend  him  walking  off"  with  the  rest.  Some 
make  a  hollow  tiger's  head  with  wood,  and  insert  the  head 
into  it,  and  wear  a  shurraee  and  angurklia  painted  over 
like  the  skin  of  a  tiger. 

17.  Mutkee  Shah.  Four  or  five  of  the  jullalee  ftcqeers 
carry  each  a  mutkee  (small  earthen  pot)  in  their  hands, 
containing  chimnay  (Bengal  horse-gram),  ratthng  them  as 
they  go  along.  Every  now  and  then  they  take  a  handful 
of  the  gram  and  offer  it  to  the  people ;  but  the  moment  any 
one  stretches  out  his  hand  to  receive  it,  they  put  it  into 
their  ovm  mouth  and  point  to  the  heavens. 

First  one  of  them  repeats  some  ludicrous  verse  or  other 
by  himself;  then  the  rest  join  him  and  repeat  the  same  in 
chorus. 

18.  Chutnee  Shah.  His  dress  is  like  that  of  the  jallalee, 
but  he  has  a  small  mortar  tied  to  his  loins  and  a  pestle  in 
his  hand.  Having  put  into  the  mortar  a  little  green  ginger, 
garlic,  tamarind,  chillies,  sweetmeats,  majoon,  hhwig,  in 
short  any  thing  eatable,  he  pounds  them,  singing,  "  I  am 
"  making  qazee's  chutnee  r  "  I  am  making  kotwaVs 
"  chutnee  P'  '^  I  am  making  soobuhdar's  chutnee  T  "Most 


Sect.  3.  MOHURRUM  FUQEERS.  ^05 

"  delicious  chutnee  r  "  Bravo,  chutnee  C  and  as  he  some- 
times distributes  some  of  it  among  children,  there  is  gene- 
rally a  great  number  surrounding  him.  Occasionally  both 
men  and  women  among  the  spectators  beg  some  of  it  and 
eat  it ;  for  being  composed  of  a  variety  of  eatables,  it  has 
at  the  time  a  very  agreeable  taste ;  but  when  mujoon  or 
hhung  is  mixed  with  it,  the  young  and  old  people,  not 
accustomed  to  the  use  of  inebriating  substances,  are  so 
much  affected  by  it,  that  some  lie  insensible  for  hours, 
while  others  become  incoherent  in  their  speech. 

19-  Hukeem  (or  physician).  His  dress  is  like  that  of  the 
banuwa.     He  assumes  the  character  of  an  old  sage,  and 
having  procured  a  lean  miserable  looking  tattoo,*  places  on 
his  back  upwards  of  two  hundred  little  bags,  with  all  sorts 
of  seeds,  leaves,  fruits,  flowers,  &c.  and  either  takes  his  seat 
on  the  animal  or  walks  alongside  of  him.     Wherever  he 
rests  he  takes  the  drugs  off  the  horse;  and  repeating  their 
names,  jocularly  descants  on  the  peculiar   and    excellent 
virtues  of  each.     For  example,  holding  up  a  parcel  to  the 
spectators,  he  observes:  "  This  contains  an  excellent  powder 
"  which  is  a  capital  laxative  ;  if  given  to  one  whose  bowels 
"  are  regular  and  who  does  not  require  it,  it  gently  opens 
"  them,    procuring    certainly   not   more  than   a   hundred 
"  evacuations,  and  each  motion  reducing  the  patient  to  his 
"  last  extremity.    By  the  use  of  it,  not  the  slightest  vestige 
"  of  impurity  or  corruption  will  remain  ;  nay,   the  very 
"  intestines  themselves  will  be  purged  out :  but,  that  is  a 
"  matter  of  not  the  least  consequence.     To  remedy  the 
"  looseness,  I  shall  administer  such  a  bolus,  that  the  dis- 
"  charge  will   continue   even   after  death."     Again :  "  I 
"  have  a  pill  of  such  virtue  in  my  possession,  given  to  me 

•  A  very  inferior  species  of  horse,  bred  in  the  country,  value  from 
seven  to  twenty  rupees,  i.  c.  from  about  fourteen  to  forty  shillings. 


g04  MOHURRUM  FESTIVAL.  Chap.  XV. 

"  by  my  father  on  his  death-bed,  called  jummal  akhta,  that 
"  if  it  be  exhibited  to  a  ba-wuqoof  (sensible  man),  he  will  in 
"  a  very  few  minntes  be  transformed  into  a,  fakhta,  alias 
"  a  bo  y-w  II  qo  of  {or  {ooV).''''  And  "Here  is  an  unjun  made  of  a 
"  seed  which  his  highness  my  preceptor,  Zad  oolla  hoo 
"  Oomumhoo,  first  of  all  taught  me,  named  jummal  gota  :* 
"  a  capital  application,  and  an  excellent  remedy  for  diseases 
"  of  the  eye.  If  you  apply  the  jummal  gota  to  one  eye, 
"  instantly  both  become  lota  (blind).  In  short,  I  have 
"  such  excellent  remedies,  that  whoever  makes  use  of  them 
"  dies  even  before  his  appointed  time." 

In  this  way  he  talks  ironically,  merely  for  the  sake  of 
being  listened  to.  He  adds  :  "  The  Almighty  has  endowed 
"  me,  to  such  a  wonderful  degree,  with  the  knowledge  and 
"  skill  of  the  healing  art,  that  into  whatsoever  house  I 
"  enter,  my  footsteps  seem  to  it  like  the  welcome  approach 
*'  of  the  angel  of  death."  Should  any  one  say  to  him, 
"  Doctor  Sahib,  feel  my  pulse  ;"  or  sliould  the  doctor  him- 
self offer  to  do  so,  he  applies  some  of  the  down  found  on 
the  pod  of  the  cowitch-|-  to  the  end  of  his  fingers,  and  rubs  it 
on  the  wrist  while  in  the  act  of  feeling  the  pulse.  The 
instant  it  touches  the  patient's  skin,  it  occasions  such  an 
intolerable  degree  of  itching,  that  by  unavoidable  scratching 
swellings  are  produced.  The  patient,  in  distress,  inquires 
of  his  physician  what  he  has  done  to  him.  To  Avhich  the 
other  replies,  "  Nothing  at  all,  my  child ;  Almighty  God 
"  has  blessed  me  with  such  powers  of  working  miracles  and 
"  cures,  that  the  mere  touch  of  my  finger  has  developed 
"  your  malady.  Do  not  be  alarmed.  I  am  now  about  to 
"  apply  such  a  capital  embrocation  to  it,  that  it  will  make 

*  Croton  nut.     Croton  tiglium,   Willd. 

t  Cow-itch  or  cow-age.     Stizolobiuni  pruriens,  P.  S. 


Sect.  3.  MOIIURRUM  FUQEERS.  205 

"  the  artery  burst,  and  cause  the  blood  to  flow  so  freely, 
"  that  the  moment  life  becomes  extinct  tlie  itching  will 
"  cease."  So  saying,  he  is  about  to  apply  something,  when 
the  patient  alarmed  and  in  a  great  rage,  loads  him  with 
abuse  and  walks  off. 

20.  Moosafir  Shah  (or  his  majesty  the  traveller).  His 
dress,  &c.  is  like  that  of  the  hanuwa  fuqeers.  He  cari'ies  a 
large  bag,  with  a  great  number  of  smaller  ones  in  it,  con- 
taining eatable  materials  and  cooking  utensils,  together 
with  a  mortar  and  pestle,  sieve,  furnace,  &c.  on  his  back, 
in  imitation  of  a  traveller,  visits  every  ashoor-khana,  and 
there  makes  a  display  of  them.  He  is  so  well  provided 
with  all  the  requisites  of  a  traveller  that  he  does  not  require 
to  go  elsewhere  for  anything.  Sometimes  going  to  one  of  the 
principal  ashoor-khanas,  i.e.  where  there  is  a  surguroh,  he 
puts  down  his  load,  lights  a  fire  and  prepares  rotee  or  salun, 
and  takes  and  deposits  it  in  presence  of  the  surgiwoh,  eating 
a  little  of  it  himself,  and  distributing  some  by  small  por- 
tions among  the  other  fuqeers  ;  for  it  is  a  technical  phrase 
among  them 

AVhere'er  their  bed,  there  is  their  seat, 
And  where  they  sleep,  they  cook  and  eat. 

21.  Mogol  (Mogul).  His  dress  is  like  that  of  Hajee 
Ahmuq,  but  he  carries  in  his  hand  only  a  rosary  and  a  stick. 
He  has  four  or  five  attendants  about  him,  dressed  like  him- 
self. The  names  of  all  of  them  terminate  in  beg:  thus, 
Gajur  Beg,*  Shvdgum  Beg,-f-  Mirchee  Beg,|  By  gun  Beg,§ 
with  whom  he  jocundly  converses  in  a  jargon  of  Persian  and 
Hindee. 

22.  Bayaj-khora  (usurer).  Their  dress  is  like  that  of 
the  jullalee  ;  only  that  some  have  their  faces  half  blackened, 

•  Lord  Carrot,     t  Lord  Turnip.     J  Lord  Cliilly,  (kyan  pepper). 
§  Lord  Brinzal,  or  egg  plant;  solanum  melongena,  Lin. 


206  MOHURRUM  FESTIVAL.  Chap.  XV. 

others  wholly  so ;  and  they  observe,  "  I  am  such  a  fair 
"  beauty,  that  I  shall  be  the  first  individual  whom  the 
"  Almighty  will  summon  at  the  day  of  resurrection ;  for  I 
"  shall  be  speedily  recognized  by  every  one,  who  will 
"  observe,  '  Ah !  this  is  one  of  God's  elect."  As  to  the 
"  profession  of  gaining  my  livelihood  by  usury,  it  has 
"  descended  to  me  from  my  forefathers,  and  therefore, 
"  should  even  my  own  father  owe  me  interest,  were  it 
"  merely  a  cowree,  *  I  would  not  permit  his  corpse  to  be 
*'  buried  until  the  said  interest  was  paid ;  and  if  any  one 
"  wishes  to  borrow  money  from  me,  let  him  first  pay  me  the 
"  interest  of  the  same  for  the  period  he  is  desirous  of  having 
"  the  loan  of  it,  and  when  that  time  is  expired  as  much 
"  interest  again ;  for  God  has  enjoined  in  the  Qoran,  that 
"  the  face  of  every  man  who  receives  usury  shall  be  turned 
"  black  at  the  day  of  resurrection, — mine  excepted."" 

He  moreover  carries  a  paper  in  his  hand,  and  looking 
into  it  says  to  every  one  he  meets,  "  I  have  a  small  account 
"  to  adjust  with  you.  Look  here:  on  such  a  day  you 
"  borrowed  money  from  me,  and  have  not  discharged  the 
"  debt ;  I  may  remit  the  principal,  but  I  shall,  on  no 
"  account,  give  up  the  interest." 

23.  Moorda  furosh  (carriers  of  the  dead).  Ten  or  twelve 
jullaleeans  lay  an  artificial  human  figure,  shrouded,  on  a 
country  (Indian)  cot,  with  a  shoe  and  a  slipper  under  the 
head  for  a  pillow;  and  waving  over  him  a  broom  for  a 
moorchhul,  they  put  some  fire  on  a  large  piece  of  a  broken 
chatty  (earthen  pot),  or  on  a  plate,  and  instead  of  burning 
incense  they  burn  dried  cow  or  horse-dung,  near  its  head. 
Weeping  and  saying  many  amusing  things,  they  walk  about 


•  A  coivree,  from  eighty  to   one  hundred  of  which  go  to  a  pice  (or 
halfpenny). 


Sect.  3.  MOHURRUM  FUQEERS.  097 

with  it  through  the  baxars,  calUng  out,  "  This  individual 
"  died  without  any  owner;  pray  bestow  something  for  its 
"  burial."  The  people  of  every  house  to  which  they  go, 
anxious  to  get  rid  of  so  disagreeable  and  inauspicious  a 
sio-ht,  instantly  give  them  something  as  an  inducement  to 
depart.  Should  they  not  give  any  thing,  but  begin  to  dis- 
pute the  point,  they  throw  red  chillies,  hair,  and  all  sorts 
of  offensive  materials,  into  the  fire  on  the  plate,  and  placing 
it  before  them  observe,  "  This  is  scent  which  will  refresh 
"  your  spirits :  smell  it  well ;  for  it  is  the  odour  destined 
"  for  you  after  death."  They  get  vexed  at  this,  and  in 
order  to  get  rid  of  such  an  additional  annoyance,  they 
hasten  to  give  them  a  trifle ;  and  these,  on  the  other  hand, 
never  depart  until  they  get  something. 

24.  Jliar  shah  (king  tree).  His  dress  is  that  of  the 
jullalee.  He  takes  a  small  tree,  suspends  various  kinds  of 
fruits  on  its  branches,  ties  a  crow  to  it  by  the  legs,  and 
carries  it  about,  calling  out,  "  Take  care  !  crouch  down  ! 
"  for  a  black  owl  has  made  its  appearance  and  devoured 
"  the  prince  of  fruits !"  concluding  with  "  Hat,  hat  hhu- 
"  gorayf^ 

25.  Jogeean  (Hindoo  mendicants).  Four  or  five  men 
having  rigged  themselves  out  in  the  garb  of  Yimdoo  jogees 
(mendicants),  go  and  remain  at  the  ashoor-khanas ;  and 
playing  upon  seetar,  duff,  dholkee,  and  khunjeeree,  sing- 
songs, elegies,  mournful  ditties,  and  funeral  poems,  in  a 
beautiful  manner. 

26.  Buqqal  (a  Hindoo  shop-keeper).  He  is  dressed  like 
one  of  that  caste,  viz.  on  his  head  a  turban  ;  on  his  forehead 
streaks  of  cow-dung  ashes,  with  a  spot  in  the  centre,  made 
with  a  mixture  of  turmeric  and  quicklime,  or  sundul  and 

•  An  exclamation  for  driving  away  birds,  &c. 


208  MOHURRUM  FESTIVAL.  Chap.  XV. 

turmeric;  to  his  ears,  pogool  (alias  kootidjil)  or  large 
Hindoo  ear-rings ;  suspended  from  his  neck,  a  zoonar  (Brah- 
minical  thread) ;  on  his  wrists,  kurray  (bangles) ;  on  his 
fingers,  gold  or  silver  rings ;  round  his  waist,  a  kurdora, 
and  round  his  loins,  a  white  punchee.  He  carries  in  his 
hand  an  iron  style  and  a  bundle  of  palmyra  leaves  whereon 
to  write  his  accounts. 

One  accompanies  him  in  the  uniform  of  a  sepoy,  who, 
ever  and  anon,  beats  and  threatens  him,  saying,  "  Look 
"  here,  you  fool,  you  have  considerably  overcharged  me." 
He,  on  the  other  hand,  not  understanding  a  word  the  sepoy 
says,  returns  him,  in  joke,  plenty  of  abuse  in  his  own 
peculiar  phraseology. 

27.  Showhala  (or  boy).  They  select  an  uncommonly 
pretty  boy,  deck  him  out  in  female  apparel  of  gold  or  silver 
tissue,  and  adorn  him  with  a  superfluity  of  ornaments  and 
jewels,  and  seat  him  on  a  small  eminence.  While  he  as- 
sumes a  very  sedate  countenance,  jesters  and  buffoons 
stand  below,  and  say  a  variety  of  obscene  and  ludicrous 
things,  endeavouring  to  make  him  laugh,  but  in  vain. 
Should  he,  however,  betray  the  slightest  symptom  of  a 
smile,  they  instantly  drop  a  curtain  to  prevent  its  being 
perceived  by  the  spectators,  and  a  few  minutes  afterwards 
raise  it  again. 

28.  Sur-e-hay-tun,  tun-e-haysur  (head  bodiless;  body 
headless).  In  some  ashoor-kJumas,  one  man,  by  some  con- 
trivance, conceals  his  head  under  ground  or  under  a  country- 
cot,  and  only  displays  his  body ;  while  another  buries  his 
body,  and  makes  his  head  appear  above  ground,  to  repre- 
sent a  decapitated  corpse.  Between  these  they  place  a 
bloody  sword,  and  sprinkle  the  spot  with  a  red  dye  to  imi- 
tate blood.  Sometimes  two  persons,  resembling  robbers, 
are  seen  there ;  and  a  man,  acting  in  the  character  of  a 


Sect.  3.  MOIIURRUM  FUQEKRS.  209 

woman,  sits  crying  and  saying,  "  Robbers  have  murdered 
"  my  brother  (or  husband);  bestow  something  that  I  may 
"  go  and  bury  him." 

29.  Nuqiee  shah  (king  Story-teller).  His  dress  is  that 
of  the  jnUalee.  He  keeps  about  him  a  dog,  a  cat,  a  rat,  a 
crow,  and  an  ass,  and  relates  a  number  of  most  amusing 
anecdotes.  A  large  concourse  of  people  always  surround 
him. 

30.  Kummul  shah  (king  Blanket).  Two  or  three  people 
take  each  a  country-blanket,  and  having  made  a  hole  in  it, 
put  their  heads  through.  Advancing  forwards,  and  step- 
ping backwards,  they  repeat  verses  replete  with  ludicrous 
allusions,  such  as 

Upon  my  wedding  day  a  good  fat  cock  Avas  slain, 
And  with  two  pounds  of  rice  we  fed  ten  thousand  men. 
A  penny  was  provided  for  a  treat  so  grand, 
And  when  the  bills  were  paid  three  farthings  left  in  hand.* 
Chorus.  Say,  how  how  how  ?  Say  how  how  how?  Say  how  how  how  ? 
Why !  so  so  so !  why !  so  so  so !  why !  so  so  so ! 

Again : 

INIy  doating  mother  reared  me  with  tenderness  In  stores  ; 
She  decked  me  in  a  blanket,  and  turned  me  out  of  doors. 

31.  Khogeer  shah  (king  Saddle).  One  in  the  dress  of  a 
jullalee  wears  a  khogeer  (a  native  saddle)  round  his  neck  and 
a  red  sytee  wound  round  his  head  ;  and  promising  a  horse  to 
a  parcel  of  boys,  calls  out,  "  I  am  going  to  get  a  horse  given 
"  you  !  I  am  going  to  get  a  horse  given  you  I"  Six  or  seven 
lads,  dressed  in  blankets,  or  like  jiilla lees,  call  out,  following 
him,  "  Now  he  has  proved  himself  a  liar !  Now  he  has 
"  proved  himself  a  confounded  liar  !"     He  only  answers  as 

*  Lit  At  my  marriage  was  slaughtered  one  cock  : 
Half  a  seer  of  rice  distributed  to  lak'hs! 
At  my  wedding  was  said  to  be  expended  one  pice  ! 
But  on  settling  accounts  remained  three  quarters. 
P 


210  MOHURRUM  FESTIVAL.  Chap.  XV. 

he  goes  along,  "  Ha7i !  haw  !  (yes,  yes),  I  am  going  to  get  a 
"  horse  given  you  !" 

Sometimes  he  repeats  verses  somewhat  to  this  effect: 

In  every  lane,  in  every  street, 

The  heaps  of  sweetmeats  rise ; 
Nose-jewell'd  damsels,  not  less  sweet, 

View  them  with  longing  eyes.* 

32.  Shurahee  (a  drunkard).  He  is  dressed  as  ajidlalec 
or  hanuwa^  having  a  black  alif  (or  letter  A  thus  1,)  marked 
on  his  forehead,  with  a  grog-bottle  filled  with  shurhut  or 
water  in  his  hand,  repeating  verses  and  sentences  of  the 
Qoran  in  praise  of  wine,  and  imbibing  it  at  the  same  time 
in  liberal  potations.  Many  of  the  Mohurrum  fuqeers  sit 
with  him  for  two  or  four  days  together  in  the  same  spot, 
contending  and  disputing  on  the  subject  with  much  argu- 
ment and  controversy ;  as  in  the  Qoran  God  has  pronounced 
both  drinking  wine  and  eating  pork  to  be  unlawful ;  yet 
he,  declaiming  eloquently  on  the  lawfulness  of  his  beverage, 
helps  himself  to  it.  He  sometimes  wears  a  leathern  zoon- 
nar  (or  Brahminical  thread)  around  his  neck. 

33.  Qa.^eef-e-Lneen  and  Qa%ee-e-Bay  deen  (the  cursed 
priest  and  the  irreligious  priest — that  is,  the  devil's  chap- 
lains). They  wear  a  large  alfci,  a  leathern  cap,  and  flaxen 
beard  and  mustachios,  and  counting  chaplets  which  they 
carry  in  their  hands,  they  disseminate  their  religious  prin- 
ciples and  doctrines  among  the  people  ;  but  all  ironically. 
Thus :  "  He  that  prays,  fasts,  or  gives  alms,  will  be  ex- 
"  alted  to  the  seventh  hell ;  he  that  gets  drunk,  gambles, 


*  In  every  lane  I  traversed,  I  beheld  heaps  oi goolgooleean 

And  a  nuf  k-(or  Boolaq-)  lady  casting  at  them  longing  looks, 
t  Qazee  signifies  a  judge  or  magistrate,  civil  or  ecclesiastical ;  here 
the  latter  only,  or  rather  a  priest. 


Sect.  3.  MOHURRUM  FUQEERS.  211 

"  commits  adultery,   accepts  of  usury  or  bribe,   will  be 
"  doomed  to  the  seventh  heaven."" 

34.  Nicwivah  (nabob).  This  man  has  his  whole  body 
wound  round  with  straw,  wears  an  enormous  cap  or  turban 
of  the  same  material,  long  flaxen  beard  and  mustacbios. 

He  is  mounted  on  horseback,  and  has  four  or  five  people 
attached  to  his  train,  one  of  whom  carries  a  chair,  another 
a  hooqqa  (consisting  of  an  earthen  vessel  with  a  bamboo 
fixed  to  it),  and  like  other  great  folks,  he  talks  big,  and  in  a 
peremptory  tone  delivers  his  commands  to  his  dependents, 
Avhile  in  mounting  his  horse  he  frequently  tumbles  over  on 
the  opposite  side. 

35.  Maykh  Shah  (king  Tent-peg).  He  is  dressed  like  one 
of  the  jallalee,  but  has  a  few  cords  tied  round  his  waist,  to 
the  end  of  one  of  which  a  parcel  of  tent-pins  are  fastened, 
trailing  along  the  ground.  He  carries  a  tent-peg  in  one 
hand  and  a  mallet  in  the  other,  and  says  to  every  one  whom 
he  meets :  "  If  you  dare  speak,  I'll  hammer  you ; — if  you 
"  dare  stir, — if  you  dare  say  'yes,' — if  you  dare  say 
"  '  humph  !', — if  you  dare  look  at  me, — if  you  dare  remain 
"  silent, — I'll  hammer  you." 

36.  Kliodon-garon  (dig  and  bury).  He  wears  on  his 
head  a  straw  cap  or  turban  encircled  with  I'opes ;  on  his 
body,  a  mat  with  a  hole  in  the  middle  through  which  the 
head  is  thrust ;  his  waist  is  entwined  with  ropes  ;  he  carries 
on  his  shoulder  a  spade,  and  on  his  back  a  tuttee  (or  frame). 

Thus  attired  he  goes  about,  saying,  "  whomsoever  I 
"  please,  I  take  hold  of,  throw  down  (kliodon-garox\^,  dig 
"  and  bury  (or  k'hoda  (/ara),  have  dug  and  buried  ;  and 
"  should  he  speak,  I  throw  a  few  additional  tuttees  (or 
"  frames)  of  earth  over  him.  For  digging  a  small  grave  I 
"  charge  a  hundred  rupees,  for  a  large  one,  five  rupees."" 

At  times  he  stands  still,  eulogizing  the  beauty  of  his  suit 

p  2 


212  MOHURRUM  FESTIVAL,  Chap.  XV. 

of  clothes,  saying  :  "  I  am  decked  out  in  a  turban,  a  mim- 
"  deel.  Si.  jama  and  a  shdl,  and  armed  with  a  pickaxe;"  as 
well  as  a  variety  of  other  pleasantries ;  and  through  mis- 
chief, when  he  sees   a   villager,  he  quickly  digs  a   small 
hole,  and  catching  hold  of  him  lays  him  down  in  it,  and 
throws  a  few  spadefuls  of  earth  on  him.    Then  one  observes 
to  him,  "  Arise,  thou  dead,  and  eat  some  klieer  f  and  he, 
nearly  suffocated,  gets  up  as  quickly  as  he  can,  and  runs 
oif ;   while  the  others  enjoy  a  hearty  laugh  at  his  expence. 
37.  Hoon7ioor   Hosein   kay  fiiqeeran   (fiiqeers  of  St. 
Hoonnoor  Hosein).   One  or  two,  dressed  like  the  banuwa, 
save  that  their  alfa  is  dyed  with  red  ochre,  and  that  they 
have  over  their  ears  ringlets  of  natural  or  artificial  hair, 
carry  in  one  hand  a  small  tray,  or  a  soopfee,  with  a  couple 
of  cakes  of  dried   cow-dung  on   it,    covered  with  ten  or 
twelve  beautiful  gold  and  silver-tissue  handkerchiefs,  and 
adorned  with  flowers ;  in  the  other  a  moorchliul  waving 
over  it,  declaiming  in  praise  of  it  thus  :     "  The  remains  of 
"  a  personage  of  no  small  consequence  are  concealed  here : 
"  he  performed  wonderful  miracles. Whoever  will  undertake 
"  a  visit  to  his  tomb  and  make  the  circuit  (tuwaf)  of  it,  shall 
<«  never  experience  the  torments  of  hell-fire ;  therefore  pe- 
<«  tition  him,  and  make  your  requests  known  unto  him." 

When  any  express  great  anxiety  to  see  the  gentleman,  he 
removes  the  handkerchiefs  one  by  one,  with  great  dilato- 
riness,  and  at  last  displays  the  contents  of  the  tray  ;  on 
beholding  which,  those  who  asked  him  for  a  sight  of  it, 
feel  quite  ashamed. 

38.  Namik  shah,  alias  Natiuk  pimthee  (a  follower  of 
Nanuk^.  Four  or  five  men  assume  this  character.  They 
wind  round  their  heads  two  or  three  coloured  sylees,  or 
wear  white  caps ;  in  the  centre  of  their  foreheads  is  a  teeka 
(or  spot)  of  lamp-black  ;  their  faces  are  besmeared  with 
sundul ;  on  their  necks  are  a  gooloobund,  heemaeel,  and  a 


Sect.  3.  MOHURRUM  FUQEERS.  213 

necklace  of  white  beads  ;*  round  their  waists  two  coloured 
doputtas  are  twisted;  and  they  carry  in  their  hands  a 
couple  of  clubs. 

They  visit  every  ashoor-khana,  and  to  the  music  of  their 
clubs  struck  together,  they  sing  verses  in  honour  of  Hosein. 

39-  Gliuggree  walay.\  Their  dress  is  either  white  or 
red.  Their  faces  and  bodies  are  rubbed  over  with  cowdung 
ashes;  they  wear  on  their  heads  a  doputta  witli  a  sylee^ 
or  a  quantity  of  fringe,  tape,  thread,  or  either  broad  or 
narrow  gold  or  silver  lace  wound  over  it,  or  only  sylee,  with 
gold  or  silver  tassels  dangling  from  it ;  on  their  ears  they 
have  gold  or  silver  toorra  (or  feather  cockades) ;  round 
each  arm  three  handkerchiefs  are  tied  a  la  Mujnooan,  and 
round  the  upper  arm  ha%oo-bunds  or  bhooj-bunds  (armlets)  ; 
a  lungotee  or  loong  rovmd  their  loins,  and  on  their  right 
ankles  a  tovray. 

One  of  them  precedes  the  rest  with  a  lamp  in  his  hand, 
and  two  standard-bearers  carry  the  colours,  which  are  white, 
green,  or  red.  All  of  them,  with  the  exception  of  the 
adalut  shah,  wear  on  the  right  thumb  a  couple  of  g''hiig- 
grees ;  and  while  repeating  the  versified  narrative  and  eulo- 
logies  of  Hosein,  they  keep  time  by  rattling  them. 

In  front  of  the  band  of  fuqeers,  a  couple  of  boys,  or 
rumnay  walay,  each  having  a  painted  earthen-pot  with 
some  gravel  in  it,  or  with  a  chown-ur^  in  their  hands,  dance 
or  rather  move  their  legs  backwards  and  forwards ;  and  at 
the  conclusion  of  each  verse,  by  stooping  or  sitting,  and 
getting  up  quickly,  they  mark  time. 

•  Such  as  Rajpoots  wear,  made  of  sunk'h,  or  a  species  of  larg;c 
shell. 

t  ¥vom.  gliuggree,  which  are  hollow  1)rass  rings  worn  on  the  tliunib, 
containing  a  few  brass  shots  which  tingle  on  being  shaken. 

J   Chown-ur,  or  chownrce,  an  instrument  for  driving  away  flies. 


214  MOIIURRUiAI  FESTIVAL.  Chap.  XV. 

Two  or  four  adalut  shahs  (p.  191-)  stand  on  each  flank, 
or  walk  up  and  down  in  front,  with  drawn  swords  in  their 
hands;  and  two  men  act  as  sang  burdar  (spearsmen),  i.e. 
they  carry  a  spear,  or  a  long  thin  bamboo  in  the  shape  of  a 
spear,  rolled  over  with  two  or  three  kinds  of  coloured  paper, 
in  their  hands,  and  go  before  the  guroh.  When  the  latter 
halts  any  where,  they  tie  the  sangs  in  the  middle  like  a 
pair  of  scissars,  and  stand  with  them  in  front  at  a  short 
distance,  to  prevent  other  gurohs  approaching  them,  and 
continue  reciting  verses  in  praise  of  \he\x  javelins. 

These  have  Wkewhe  a,  sur guroh  (chief  of  the  troop),  and 
in  many  respects  resemble  the  hanuwas. 

40.  Ga-rro-ree  shah.  His  dress  is  like  that  of  ihejuUa- 
lee,  but  he  wears  a  toorra  or  feather  on  his  turban,  and 
carries  a  poo7iggee*  in  his  hand.  Ten  or  twelve  form 
this  band,  and  perform  at  every  place  many  jugglers'  tricks. 

41.  Chindurr  shah  (or  king  Ragamuffin).  Aman  encircles 
his  head  with  a  quantity  of  rags,  which  he  also  suspends  all 
round  his  neck,  hanging  down  to  his  feet,  and  thus  he 
quietly  walks  about  the  lanes  and  baxars,  without  uttering 
a  single  word  to  any  one. 

42.  A'hitid-ur  shah  (Tatterdemalion,  or  king  Clout). 
Eight'or  ten  men  wear  rags  on  their  heads,  or  only  kldnd- 
rray\-  round  their  necks,  and  cholnay;  have  k"" hind-ray 
handkerchiefs  in  their  hands,  and  going  in  front  of  each 
ashoor-khana,  first  flog  one  another  with  them,  and  then 
come  to  kicks  and  blows,  and  falling  down  roll  and  tumble 
themselves  about  on  the  ground. 

43.  Gculeex  shah  (king  Filth).  He  is  marked  with  a  black 
teeka  or  spot  on  the  forehead,  and  wears  a  raw  leather 

•  Poonggee:  Vide  list  of  musical  instruments,  Appendix, 
t  Several  folds  of  old  cloth,  chintz,  rags,  &c.  sewed  together  in  the 
form  of  a  thick  quilt. 


Sect.  3.  MOIIURRUISI  FUQEERS.  215 

gooloohund  and  a  lunggotee.  He  has  his  whole  body  an- 
ointed with  honey,  to  attract  flies,  and  walks  about,  sinfr- 
ing  satirical  and  ludicrous  verses ;  and  invariably  makes 
it  a  rule  to  go  into  the  midst  of  a  crowd. 

44.  Reechli  shah  (king  Bear).  A  man  dresses  him- 
self out  in  a  black  goafs  skin  with  the  hair  upon  it,  and 
two  or  three  fellows  dressed  in  blankets  run  after  him,  all 
imitating  the  growling  of  the  bear.  They  go  about  in  every 
lane  and  hazar  frightening  women  and  children. 

45.  Boorr-boo-rrook  shah  (king  Double-drum).  Two  or 
four  men  representing  this  character,  of  a  class  of  Hindoo 
devotees  of  that  name,  wear  their  garb.  They  wear 
an  enormous  turban,  made  up  of  two  or  three  different 
colours,  a  jama  and  eezar,  with  a  doptitta  tied  round  the 
waist,  and  carry  in  their  hands  a  hoorboorka.  * 

Whenever  he  sees  a  person  approaching  him,  he  says,  "  I 
*'  saw  a  good  omen  to-day :  you  will  become  a  very  wealthy 
"  man,  and  receive  a  palkee,  an  elephant,  and  a  horse,  in  a 
"  present.""  Thus  saying,  he  goes  about  sounding  his  boor- 
boorka,  and  blessing  people. 

46.  Marwaree.  Their  dress  is  like  that  of  the  Mar- 
waree.-f  They  stick  a  long  pen  in  one  of  their  ears  with  a 
book  of  accounts  in  the  hand,  and  one  or  two  bags  full  of 
small  broken  pieces  of  earthen-ware,  the  mouths  tied  up  and 
sealed,  placed  on  the  shoulders  of  one  or  two  men ;  they 
have  them  carried  along  with  them  to  represent  bags  of 
rupees  or  gold-mohurs ;  and  walking  about,  they  say  in  the 
Marwaree  tongue,  to  every  one  they  meet,  "  So  long  we 
"  have  had  dealings  with  one  another,  let  us  now  settle  our 
"  accounts;  for  I  am  about  to  proceed  to  my  native  country. 

•  A  small  double-drum. 

t  Marwm'ee,  the  inhabitants  of  Marwar,  a  division  of  the  Ajmecr 
province,  to  the  west  oi  Jyc-Nuggur. 


216  MOHURRUM  FESTIVAL.  Chap.  XV. 

"  My  wife,  after  an  absence  of  twelve  years,  has  Avritten  to 
"  me  that  she  has  been  brought  to  bed."  When  any  en- 
quire, saying,  "  Mr.  Merchant,  why  you  have  been  here 
"  for  the  last  twelve  years,  how  could  your  wife  bear  you 
"  a  child  ?  It  is  probably  some  other  person's  f  he  replies, 
"  No,  sir;  I  had  a  meeting  with  her  in  my  dream,  and  she 
"  conceived  ;  and  such  is  the  case  with  women  of  our  caste, 
"  that  they  bring  forth  children  without  the  union  of  the 
"  sexes,  and  on  the  birth  of  the  child  send  word*  to  the 
"  husband  wherever  he  may  happen  to  be,  and  he  on  hear- 
"  ing  of  it  becomes  so  delighted,  that  he  prepares  luddoos 
"  and  distributes  them.'"  Those  of  the  Marwaree  caste,  on 
hearing  this,  feel  very  much  ashamed  and  angry ;  while  the 
spectators  enjoy  a  laugh  at  their  expence.  This  fuqeer 
says  so  many  ludicrous  things,  that  people  eagerly  crowd 
round  him  to  listen. 

47.  Oont  shah  (his  majesty  king  Camel).  They  con- 
struct a  small  camel  with  bamboos,  cover  it  over  with  paper 
or  cloth,  and  paint  it  over  with  a  colour  resembling  that  of 
the  camel.  A  hole  is  left  from  the  back  to  the  belly  of  the 
figure,  and  the  man  entering  it  stands  on  the  ground,  with 
his  head  and  chest  above  the  earners  back,  to  represent  a 
man  mounted  on  it,  while  his  body  and  legs  down  to  the 
calf,  are  concealed  within  its  body.  The  camel  is  fastened, 
with  its  legs  above  ground,  to  the  waist  of  the  man,  who, 
thus  equipped,  goes  dancing  with  it  round  every  allawa. 
It  is  so  well  formed,  that  were  it  not  for  the  legs  of  the 
man  being  visible  and  its  low  stature,  it  would  with  diffi- 
culty be  distinguished  from  a  real  one. 

•  The  natives  are  likewise  in  the  habit  of  transmittinof  money  to 
their  relatives  and  friends  at  a  distance  by  the  hands  generally  of 
friends,  sometimes  of  a  mere  acquaintance  ;  and  it  is  surprising  that 
they  are  not  oftener  robbed  of  such  remittances. 


Sect.  3.  LUNGGUIl  NRKKALN^.  017 

Lunggur  Neekalna  (or  the  taking  out  the  anchor),  is  as 
follows : 

Men  as  well  as  women  sometimes  make  vows,  that  if  a 
son  or  daughter  be  born  to  them,  they  will  take  out  a 
lunggur  (anchor)  annually,  for  three  years,  or  for  twelve, 
or  as  long  as  the  child  lives.  In  the  event  of  the  death  of 
the  parents,  the  individual  for  whom  the  vow  was  made 
fulfils  it  himself,  by  carrying  out  his  own  lunggur. 

Those  who  have  thus  vow-ed,  perform  the  ceremony  in 
general  on  the  fifth  Uhun  {i.  e.  the  fourth  day  of  the  month 
Mohurrwn);  sometimes  not  until  the  sixtli.  In  short,  it 
may  be  done  on  any  day  between  the  fourth  and  tenth. 

They  fasten  to  the  waist  of  the  boy  or  girl  a  string  of 
flowers,  or  of  the  leaves  of  subzay,  with  or  without  an  iron 
chain,*  both  long  enough  to  trail  along  the  ground.  They 
put  into  one  hand  of  the  child  an  ood  huttee  kayjhar  (ben- 
jamin-pastile  tree)  ;  into  the  other,  a  silver  ullum  of  two  or 
four  annas'  worth,  or  a  golden  one  of  ten  or  fifteen  rupees'* ; 
and  holding  a  canopy  over  him,  he  is  accompanied  on  both 
sides  by  a  crowd  of  boys,  each  carrying,  for  shew,  a  cocoa- 
nut  leaf,  or  a  little  flag.  In  ten  or  twelve  red  earthen  jars 
they  put  shurbut,  and  covering  them  with  earthen  saucers, 
place  a  small  pot  on  the  top  of  each.  To  the  necks  of  the 
jars  they  fasten  garlands  of  flowers  and  subis ay-leaves  with 
red  thread,  coat  them  outside  with  sundul,  and  carry  them 
in  bhungeean  (hangies)  or  on  Coolies''  heads ;  in  trays 
they  have  sugar  or  goor ;  in  a  couple  of  dishes  polaoo  or 
kViichree,  some  ready  money,  benjamin,  flowers,  a  bundle 
of  wood,  accompanied  with  music,  fuqeers  of  the  banuwa, 
ghuggree^  &c.  kind.  If  it  be  at  night,  they  are  accompanied 
with  flambeaux    and   fire- works;   and  loudly  vociferating 

*  This  is  intended  to  represent  the  anchor. 


218  MOHURRUM  FESTIVAL.  Chap.  XV. 

"  Shah  Hosein  /"  "  Eea  Eemam  r  "  Eea  Allee  /"  and 
burning  benjamin  they  proceed  to  the  ashoor-khana.  On 
reaching  it,  having  walked  round  the  allawa  three  times, 
and  thrown  the  bundle  of  wood  into  it,  and  oWered.  fateeha 
in  presence  of  the  ullums,  the  moojawir  (or  proprietor) 
puts  the, flowers  which  were  brought,  on  the  punjay;  takes 
the  lunggtir  from  off  the  loins  of  the  child,  and  gives  the 
benjamin  tree  back  to  the  party ;  keeps  the  plate  oikliichree 
or  polaoo  and  a  couple  of  jars  of  shurbut,  together  Avith  the 
ready-money  offered  to  the  ullum.  Then  having,  after 
fateeha^  poured  one  or  two  g'hurray  of  shurbut  into  the 
allawa,  and  with  the  retinue  returned  home  in  the  same 
manner  as  they  went,  the  attendants  are  entertained  with 
kViichree,  shurbut,  duhee,  chutneeax\,  sabiay,  turkareean, 
without  animal  food  or  fish. 

In  some  countries  the  poor  and  indigent,  Hindoos  as  well 
as  Moosulmans,  make  a  vow  for  the  child,  or  merely  as  an 
offering,  that  in  the  event  of  success  attending  their  wishes, 
they  will  take  or  send  to  the  shudday,  one  or  two  small 
silver  ulltims,  and  three  or  four  pots  of  goor-shurbut,  toge- 
ther with  some  kliichree,  one  and  a  quarter  or  one  and  a 
half  pice  as  a  churagee,  and  some  benjamin  and  flowers 
for  the  ulhims. 

The  nobility  and  the  wealthy  also  take  out  lunggur, 
whether  it  be  to  fulfil  a  vow  or  not.  This  they  do  in  great 
pomp  and  state,  e.g.  First  proceed  the  standards  carried 
on  elephants ;  then  follow  rocket-men,  drummers,  Sic.  suc- 
ceeded by  a  line  of  infantry ;  in  the  rear  of  them  nuqar- 
chee  in  howdas,  playing  ;  then  again  come  the  khashurdars 
(matchlock-men),  a  number  of  respectable  people,  some  on 
elephants,  others  on  foot ;  men  firing  off  muskets  (or  match- 
locks), horses  richly  caparisoned,  musicians  followed  by 
porters,  carrying  branches  of  lime  and  orange-trees,  and 


Skct.  3.  MOIIURRUM  NUZUR-0-NYAZ.  219 

abundance  of  cocoanut-leaves.  After  that  a  shameeana 
(canopy)  embroidered,  or  of  plain  white  cloth,  under  which 
goes  the  individual  in  whose  name  the  vow  was  made,  with 
the  wreath  of  flowers,  and  a  silver  chain  fastened  on  to  his 
loins,  holding  in  his  hands  ten  or  twelve  small  silver  ul- 
Imns,  and  four,  five,  or  six  benzoin-pastile  trees.  Sometimes 
dancing-girls  accompany  them,  repeating  murseea  ;  and  all 
round  about  him  call  out,  "  Eea  Allee  I  Eea  Allee !  Eea 
Hussun !  Eea  Hussun !  Eea  Hoseinl  Eea  Hosein! 
Doolhal  Doolhar 

When  they  send  the  hmggur  merely  for  the  sake  of  their 
own  welfare,  or  as  an  offering  (and  not  to  fulfil  a  vow),  it  is 
carried  by  a  servant  under  a  shameeana^  accompanied  by  . 
two  or  three  caldrons  of  k''hichree,  one  or  two  pukVialsj 
and  hundreds  of  earthern  pots  of  shurhut  prepared  with 
sugar-candy,  soft  sugar,  &c.  having  cloths  tied  over  their 
mouths;  and  one  or  two  bundles  of  wood,  also  covered 
with  red  cloth.  If  the  person  vowed  for  pleases,  he  rides 
in  an  ambaree^  or  hoivdaf.  Last  of  all  come  the  nuqaray, 
beating,  on  an  elephant  or  camel ;  and  thus  they  proceed 
to  the  particular  ulkim  to  which  they  had  vowed  to  go. 

I  shall  now  describe  some  of  the  3Iohurrum  Nuzur-o- 
Nyaz  (or  Mohurrum  vows  and  oblations)  as  practised  by 
women. 

They  voav  thus :  "  If  such  or  such  a  thing  which  I  wish 
"  come  to  pass,  I  shall,  fasting,  sweep  the  ground  around 
"  such  an  ashoor-khana''s  allawa  with  my  Avet  locks."  Or, 
"  I  shall  bathe  my  head  in  fire."  In  which  latter  case  she  sits, 
having  her  head  covered  with  a  sheet,  and  the  moojawir  (or 
proprietor)  throws  some  fire  on  her  head,  with  a  kufgeer 


•  Ambaree,  a  hoivda  with  a  canopy  or  cover. 

t  Hoivdn,  an  open  litter  fastened  on  an  elephant,  and  used  in   the 
east,  in  which  the  nobility  travel. 


220  MOHURRUM  SHUB-GUSHT,  Chap.  XV. 

(skimmer),  three  times,  and  as  readily  brushes  it  off  again 
with  a  moorcKhul.*  Or,  "  I  shall  break  fast  with  no  other 
"  food  than  what  is  procured  by  begging."  Or  "  at  such 
"  an  ashoor-khana  I  shall  burn  a  ghee  lamp  and  have 
"  fateeha  offered  over  sugar.'"'  Or,  "  I  shall  suspend  to 
"  (lit.  mount  on)  such  an  idlwn  a  flower  gejid  guhwara  or 
"  a  silver  roteJ'''  Or,  "  I  shall  go  and  tie  on  to  such  an 
,"  ullum  an  unripe  or  a  silver  lime,  over  which  I  have  had 
^^  fateeha  offered." 

When  their  particular  desires  are  accomplished  they 
fulfil  their  vows  most  rigorously.  Or  they  go  and  beg  at 
ten  or  twelve  houses,  and  to  what  they  may  collect  add  some 
money  of  their  own ;  and  having  had  a  gold  door  or  baoolee 
(ear-rings)  made  on  the  Shuhadid  ka  roz  (Ik.  day  of  martyr- 
dom ;  i.  e.  the  tenth  of  the  month  Mohurrum),  they  have  it 
inserted  into  the  ears  of  their  boys  by  the  goldsmith,  under 
the  tahoot  borne  on  men's  shoulders.  If  the  offspring  be  a 
girl,  a  600/07  is  put  into  her  nose.  The  goldsmith  at  the 
same  time  receives  a  present  of  some  dal,  chawul,  goor,  and 
a  few  pice ;  or  merely  a  few  pice. 

On  the  night  of  the  tenth  k''hun  takes  place  the  Mohur- 
rum kay  Shuh-gusht  (or  the  Mohurrum  nocturnal  peram- 
bulations). 

On  that  night  an  innumerable  throng  of  men  and  women, 
Hindoos  and  Moosulmans,  in  short  the  people  of  the  neigh- 
bouring villages  from  the  distance  of  eight  or  ten  miles, 
assemble,  and  the  shopkeepers  also  decorate  their  shops  on 
the  occasion. 

All  the  ullums,  (large  and  small),  taboots,  hooraqs,  &c. 


Moorch'hul,  a  fan  for  drivinc;  away  flies,  especially  made  of  pea- 
cock's feathers,  held  over  great  men  as  a  token  of  royalty,  &c. 
Also  used  at  ceremonies  with  the  same  view ;  such  as  over  ullums, 
&c.,  at  the  mohurruw,  and  on  other  occasions. 


Skct.  3.  MOnURRUM  SHUHADUT-KA-ROZ.  ooi 

after  fateeha  has  been  offered  over  sheerhirrinj,  polaoo^ 
sJnirhiit,  kliichree,  &c.  in  the  name  of  the  Hoosnein,  are 
taken  out ;  by  the  lower  classes  of  people  during  the  first 
watch  of  the  niglit,  and  by  the  great  at  about  midnight, 
accompanied  with  flambeaux,  fireworks,  haja  hujuntur, 
tasa  mw'fa,  the  various  troops  of  fuqeers  (called  mayla), 
and  dancing  girls  reciting  murseea  ;  or  sometimes  Avithout 
any  music,  &c.  Having  performed  with  them  the  circuit 
of  their  respective  allawas  thrice,  they  traverse  every  haxar 
and  lane,  burning  incense  and  Benjamin-pastiles,  making 
lamentations,  and  repeating  murseea  nowh.  Having  done 
this  with  great  noise  and  bustle,  they  return  home  with  the 
Alliums,  tahoots,  he.  to  their  respective  ashoor-khanas  at 
daybreak,  or  somewhat  earlier,  next  morning ;  and  having 
laid  the  ullums  down  to  sleep,  betake  themselves  also  to 
rest. 

Some  people,  after  offering  the  above-mentioned /a^ee/i«, 
instead  of  taking  the  ullums,  &c.  on  their  peregrinations, 
merely  perform  the  circuit  of  their  allawas  three  times, 
bring  them  in,  and  lay  them  aside  {thunda  kurtay ;  lit.  cool 
them). 

The  next  day  (tenth  of  Mohurrum  or  eleventh  kliun) 
is  the  Shnhadut-ka-roz  (day  of  martyrdom). 

On  it,  from  nine  a.m.  to  three  p.m.,  generally  about  nine 
or  ten  o'clock  in  the  forenoon,  all  the  ullums,  &c.  from 
every  ashoor-khana  are  carried  with  the  same  pomp  and 
state  as  on  the  preceding  night,  save  without  lights,  to 
the  Kurhulla  ka  mydan  (or  plain  of  Kurbulla),  i.  e.  a 
plain  near  the  sea  or  any  river  or  tank,  whither  they  are 
annually  in  the  habit  of  carrying  them. 

On  taking  out  the  ullums,  &c.  from  the  different 
ashoor-khanas,  they  first  kindle  the  fire  in  their  respective 
allawas,  go  round  them  three  times,  and  with  the  ullums 


220  MOHURRUM  FESTIVAL.  Chap.  XV. 

facing  the  Qibla  perform  fateeha.  After  that  they  put 
into  a  little  earthern  pot  a  half  or  a  whole  pice,  with  some 
milk  and  shurbut,  and  having  adapted  a  cover  to  it,  place 
it  at  the  bottom  of  the  allawa,  and  fill  it  up  with  earth, 
forming  a  little  mound  over  it,  and  having  stuck  up  a 
branch  of  the  pomegranate  tree  on  it  proceed  to  the  plain 
of  Kurbulla.*  The  following  year,  when  the  same  spot  is 
dug,  the  pot  formerly  buried  is  found  ;  and  the  women,  by 
giving  something  to  the  moojaunr  (proprietor)  of  the 
ashoor-khana,  obtain  the  pice  which  was  put  into  it.  Hav- 
ing bored  a  hole  or  attached  a  ring  to  it,  they  suspend  one 
of  these  coins  to  the  necks  of  each  of  their  children,  with 
the  view  of  warding  off  evil  spirits. 

Some  people,  after  the  allaiva  is  closed,  pour  a  pot  of 
shurbut  over  it,  and  place  on  it  the  vessel  wliich  contained 
it,  inverted. 

Some  burn  a  light  on  it  every  night,  for  three  or  for 
forty  days.-f 

Some,  chiefly  shopkeepers,  to  fulfil  vows  wliich  they  have 
made,  throw  at  the  iillums,  &c.,  as  they  pass  their  shops,  or 
on  the  plain  of  KurbuUa,  handfuls  of  nuqol,  rayooreeaw, 
or  cowries ;  and  women,  esteeming  such  cowries  or  shells 
sacred,  eagerly  pick  them  up,  and  threading  each  one  sepa- 
rately, suspend  one  round  the  necks  of  their  children,  in 
order  that  they  may  be  preserved  from  the  attacks  of  the 
devil. 

In  the  progress  of  the  ullums,  &c.  towards  the  plain, 
whenever  they  meet  with  an  ashoor-khana,  they  offer  fateeha 
at  it,  and  proceed. 

•  For  further  particulars  of  this  imposing  spectacle,  vide  ]\Irs.  ]\I. 
H.  Ali's  description,  vol.  i.  p.  81. 

fin  imitation  of  visiting  the  grave  of  the  deceased  on  tliose  days 
after  death.     Vide  chapter  39  and  40, 


Skct.3.  plain  of  KURBULLA.  223 

Some  vow  that  should  they  recover  from  any  particular 
disease  with  which  they  may  be  afflicted,  they  will,  in  front 
of  the  ullumox  tahoot,  go  rolling  on  the  ground,  all  (or  part 
of)  the  Avay  to  the  plain  of  Kurbulla.  Should  such  wishes 
be  accomplished,  they  tie  on  a  loong  which  covers  the  pelvis, 
the  rest  of  the  body  being  naked,  and  roll  themselves  on 
the  ground.  Women  perceiving  them  thus  rolling,*  throw 
water  on  them  to  cool  them ;  while  their  friends  precede, 
clearing  the  way  through  the  crowd,  and  removing  any 
stone,  bone,  thorn,  or  other  obstacle  on  the  road,  to  prevent 
tlieir  sustaining  any  injury. 

At  the  plain  of  Kurbulla  an  immense  concourse  of  people 
assemble ;  rich  and  poor,  great  and  small,  of  all  classes  and 
denominations.  The  crowd  is  so  great,  that  it  is  difficult 
to  pass  through  it.  In  some  parts,  shopkeepers  of  every 
description  erect  booths;  and  turn  which  way  you  will, 
you  see  nothing  but  shops  full  of  fruits,  sweatmeats,  pan- 
sooparee,  coffee,  sook''hmook''h,  all  sorts  of  play-things,  majoon, 
bhung,  &c. ;  and  here  and  there  are  to  be  seen  tumblers, 
jugglers,  wrestlers,  bear  and  monkey-dancers,  &c.,  whirli- 
gigs and  swings  (in  which  their  owners  allow  people  to 
swing,  on  paying  some  jjice) ;  and  spectators  sitting  under 
awnings,  or  in  tents  and  raootees,  enjoy  the  sight.  There 
are  also  abdar-khanas,  where  water  and  shurbut,  are  dis- 
pensed ;  and  water-carriers  going  about  with  leathern  bags 
full  of  water,  ringing  their  cups ;  and  either  by  taking  a 
few  cowries  or  gratis  (in  which  case  they  call  out  sibbel, 
sibbel,  i.e.  gratis,  gratis)  they  give  the  people  water  to  drink. 

Having  placed  the  taboots,  ullums,  &c.  near  the  water- 
edge,  and  given  fateeha  in  the  name  of  the  Hoosnein  and 


*  Probably  in  the  middle  of  a  sultry  day,  under  a  burning  sun,  on 
a  heated,  dusty,  or  sandy  road  ! 


224  MOHURRUM  FESTIVAL.  Chap.  XV. 

the  martyrs  over  rote,^  shtirhut^f  choo7iggay,\  boottee, 
k''hichree,\\  polaoo  sweetmeats,  they  distribute  part  of  it 
on  the  spot  and  bring  the  rest  home  as  a  sacred  thing. 
Those  who  can  procure  even  the  snmllest  morsel  of  this 
food,  consider  themselves  very  fortunate ;  and  partake  of 
it  with  great  satisfaction. 

After  the  fateeha,  having  taken  off  all  the  tinsel  about 
the  taboot  and  removed  the  ullums  out  from  the  interior, 
they  take  the  two  models  of  the  tombs  that  were  in  it,  and 
dip  them  in  the  water.  Some  bring  home  the  taboot  un- 
injured, wliile  others  throw  them  into  the  water.  In  which 
latter  case,  shovdd  one  express  a  wish  to  liave  any  part  of 
the  paper  net-work,  &c.  no  objection  is  made.  ^ 

The  taboots  that  are  brought  home  unmutilated  are  set 
up  as  they  were  before,  for  the  three  days**  following. 
After  that,  having  offered  fateeha,  they  take  off  the  net- 
work paper,  &c.  and  keep  it  for  future  use. 

From  the  ulhims  they  also  take  off  the  dhuttee,  flowers, 
ornaments,  &c.,  which  they  put  into  puttaras,  dip  them 
naked  in  the  water  two  or  three  times,  and  wash  them. 
Men  and  boys,  Hindoos  as  well  as  Moosulmans,  eagerly  run 

•  Rote,  sweetened  wheaten  cakes  besmeared  with  siindul. 

t  Shurbut,  made  of  goor  (raw  sugar)  and  water,  and  prepared  in  a 
new  red  pot. 

J  Choonggay,  or  fried  cakes  made  of  wheat  flour,  sugar  (or  gooi-) 
and  ghee. 

§  Boottee,  or  a  mixture  oi  tijar  (curdled  milk)  and  rice. 

II   K'^hiehree,  that  variety  prepared  with  meat. 

^  During  the  first  ten  days,  it  is  supposed  to  be  alive  (or  to  contain 
the  real  bodies  of  the  martyrs) ;  when  no  European  is  allowed  to 
touch  it;  but  now  the  corpses  being  removed  and  this  bier  of  no 
further  use,  may  be  kicked  about  and  any  thing  done  with  it. 

*•  Mohummudans  reckon  part  of  a  day  for  the  whole  ;  thus,  what 
they  mean  by  three  days,  is,  the  day  on  which  it  is  brought  home 
and  the  two  following.;  i.  e.  the  eleventh,  twelfth,  and  thirteenth 
Whim, 


Sect.  3.  PLAIN  OF  KURBULLA.  225 

into  the  water  after  them,  and  catch  the  drops  of  water  as 
they  fall;  and  conceiving  it  good  (possessed  of  peculiar 
■virtue),  drink  it,  and  apply  it  to  their  eyes.  After  washing 
them,  they  lay  them  in  puttaray,  (i.e.  rattan  boxes),  or  on 
trays;  and  having  covered  them  up  and  offered  fateeha* 
over  some  of  the  before-mentioned  food,  distribute  it,  carry- 
ing a  small  portion  home. 

The  booraqs  and  nal-sahihs  do  not  undergo  the  operation 
of  ducking.  They  are  taken  home  and  laid  aside;  the 
former  is  painted  afresh,  and  the  latter  annually  besmeared 
with  sundul. 

Waving  moorcWhuls  on  all,  burning  incense,  repeating 
murseea  and  alweeda,  they  return  to  their  respective  ashoor- 
khanas ;  and  there  having  set  them  down  and  made  lamen- 
tations over  them,  they  offer  fateeha,  eat,  and  distribute 
the  victuals  brought  home.  After  which  the  different 
people  retire  to  their  own  houses. 

The  booraqs  and  tahoots  have  only  a  thin  cloth  curtain 
thrown  over  them,  and  are  brought  home  as  the  ullums  to 
their  ashoor-khanas,  and  placed  near  the  latter. 

The  ullums^  &c.  which  were  not  taken  to  the  plain  of 
Kurbulla  are  this  forenoon  taken  out,  and  made  to  perform 
the  circuit  of  their  allawas  three  times,  bathed,  fateeha 
offered,  and  the  food  distributed. 

Those  who  have  become  fuqeers^  either  at  the  plain  of 
Kurbulla,  or  having  come  home,  bathe  themselves,  and  lay 
aside  their  mendicant's  garb,  &c. ;  and  those  who  had  worn 
sylee  and  gujra^  either  throw  them  away  into  the  water,  or 
wet  them  and  bring  them  home.  And  every  band  of  fu~ 
qeers^  previous    to    taking    off  their  fuqeei^s   dress,  have 


•  T\\e  fateeha  is  offered  either  before  or  after  the  bathing  of  the 
iillums. 


226  MOHURRUM  FESTIVAL.  Chap.  XV. 

fateeha  offered  in  the  name  of  the  Hoosnein  over  sweet- 
meats, send  some  of  it  to  each  sur-guroh,  and  distribute  the 
rest  among  themselves.  Sometimes  all  the  fuqeers  sit  in 
the  market-place  at  the  plain  of  Kurbulla,  conversing  toge- 
ther for  a  short  while,  and  reciting  funeral  eulogiums. 
Some  do  not  change  \\\q\x  fuqeer's  habit  till  after  tlie  third- 

On  that  day  (the  s1mhudut-ka-roz)^  in  every  house  they 
must  cook palaoo  or  kViichree,  curries,  meat,  &c.  and  having 
uttered /rt^ee^rt  over  them  in  the  name  of  Mowla  Allee  and 
the  Hoosnein,  they  eat,  distribute  among  their  friends,  and 
give  them  away  in  charity. 

From  that  day  (the  11th  k'him),  the  generality  of  people 
commence  eating  meat,  though  some  not  until  the  twelfth  or 
thirteenth. 

Some  people  on  the  shiihadut-Jca-roz,  in  the  afternoon, 
take  out  what  is  called  run  ka  taboof,  or  rzm  ka  dola,* 
which  consists  in  little  square  frame-works  made  of  thin 
pieces  of  bamboo,  somewhat  in  the  shape  of  tahoots,  and 
covered  with  white  cloth.  These  are  carried,  with  the 
same  pomp  and  state  as  the  tahoots  were,  to  the  plain  of 
Kurbulla ;  and  on  returning  thence  they  run  with  them, 
calling  out,  "  Deen !  Deen .'",  and  every  now  and  then 
halting  and  repeating  murseea,  beat  vehemently  on  their 
breasts ;  and  having  brought  them  home,  set  them  up  as 
they  were  before,  till  the  third  day  after,  when  they  are 
taken  to  pieces,  and  reserved  for  future  use. 

The  xeearut  f  of  the  ullums,  or  the  third-day  teeja^f  fol- 


♦  They  are  intended  to  represent  the  boxes  in  which  the  heads  of 
the  seventy-two  martyrs  were  carried  (vide  page  168),  and  sometimes 
are  composed  of  that  number,  as  in  Beng-al. 

t  Zeearut  (or  the  visiting);  that  is,  of  the  grave  of  deceased  persons 
on  the  third  day   after  their  demise;  which  is  also  called    Teeja, 

meaning 


Sect.  3.  ZEEARUT  OF  ULLUMS.  007 

lows.  On  the  12th  kliun,  they  again  sit  up  all  night  reciting 
murseea^  reading  the  Qoran  and  Mudh-e-Hosein.'^  Early 
next  morning  (the  13th  kliun),  they  prepare  polaoo  or 
Tc'hichree,  with  meat,  or  Whichra,  and  shurbiit,  &c.,  and 
having  offered /a^eeAa  in  the  name  of  the  Hoosnein^  they 
eat  and  distribute  them  in  charity.  That  night  they  place 
near  the  ullums  all  kinds  of  fruits,  flowers,  urgujja,  uttur, 
betel-leaves,  &c. ;  and  after  the  fateeJia,  distribute  these 
likewise. 

They  take  down  the  sheds  that  were  erected  in  front  of 
the  ashoor-khanas,  and  lay  by  the  ullums  in  boxes. 

Should  they  have  borrowed  the  dhuttee  clothes  from  any 
one,  they  go  and  return  the  same  to  them ;  but  if  they  be 
tukhtee  (i.  e.  covered  with  gold  and  silver-leaf  ornaments), 
bought  in  the  baisar,  they  reserve  them  for  future  use.  If 
any  one  at  that  time  desire  to  have  part  of  them,  they  grant 
it,  receiving  something  by  way  of  a  nuxur  in  return ;  or 
give  those  away,  which  people  had  brought  and  mounted 
on  them,  to  fulfil  vows.  Women  generally  take  these  and 
tie  them  round  the  necks,  or  upper  arms  of  their  children, 
to  prevent  the  shadows  (evil  influence)  of  Genii  and  Fairies 
from  falling  upon  them. 

Some  likewise  observe  the  tenth,  twelfth,  and  fortieth f 
day  of  mourning,  &c.,  nay,  some  even  the  intermediate 
days,  when  they  cook  various  kinds  of  food,  have  fateeha 
offered  over  them,  and  eat  and  distribute  them. 


meaning   "  the  third  day,"  when  oblations  are  offered.     For  further 
particulars,  vide  chap,  xxxix. 

•  Mudh-e-  Hosein,  or  eulogiums  on  Hosein. 

t  Chiefly  on  the  fortieth  day,  which  happens  on  the  twentieth  of  the 
following  month  Sufiir,  and  in  some  part  of  tlie  country  is  held  as  a 
festival  called  siir  0  tun,  or  head  and  body,  in  commemoration  of  the 
junction  of  the  head  and  body  of  Hosein. 

Q  2 


228  MOHURRUM  FESTIVAL.  Chap.  XV. 

Some  perform  the  fortieth  clay  teeja  (vide  note  p.  227 
and  chap,  xl.),  and  on  that  day  assemble  a  great  crowd  to 
repeat  murseea ;  and  if  they  please,  invite  the  assembly  by 
letter.  Whether  the  crowd  meet  during  the  day  or  night, 
they  come  in  parties  in  succession,  sit  in  the  assembly  for  a 
short  time,  and  recite  murseea.  The  auditors,  on  hearing 
the  melancholy  narrative,  make  grievous  bewailings. 

The  dimgul-kurnayivala,  i. e.  assembler  of  the  crowd, 
offers  to  the  inurseea-reciters  coffee,  betel-nuts,  sook''hniook''h, 
or  sweetmeats ;  and  those  who  can  afford  it  entertain  them 
with  dinner. 

From  that  day  till  the  following  year  there  is  an  end  of 
the  mohurrum  mourning. 

During  the  thirteen  festival  days  Moosulmans  never  do 
any  Avork,  perform  no  conjugal  duty,  and  neither  drink 
intoxicating  liquors,  nor  marry,  &c.  Should  any  one  hap- 
pen to  die,  they  are,  of  course,  obliged  to  perform  the 
funeral  rites ;  but,  with  this  exception,  they  do  no  w  ork  of 
any  description  whatever. 


Chap.  XVI.  TAYRA    TAYZEE.  039 


CHAPTER  XVI. 

Concerning  the  Tayra  tayzee,  or  the  first  thirteen  evil  days;  and  the 
Akhree  Char  SJioomba  Jcae  Eed,  or  feast,  held  on  the  last  Wednes- 
day of  the  second  month,  Suffiir. 

The  Tayra  tayzee  (or  the  first  tliirteen  days)  of  the  aus- 
picious* month  Sivffur  are  considered  extremely  unlucky, 
on  account  of  the  Prophefs  (the  blessing  !  &c.)  having  been 
seriously  indisposed  during  those  days,  and  it  was  on  the 
thirteenth  day  that  some  change  for  the  better  showed  itself 
in  his  malady. 

Should  a  marriage  take  place  about  this  time,  the  bride 
and  bridegroom  are  on  no  account  allowed  to  see  one 
another,  nor  is  any  good  work  undertaken  on  those  days. 

On  the  13th  tayxee-\  (i.e.  the  12th  day  of  the  month),  and 
some  on  the  13th  day  of  the  month,  all  bathe.  They  take 
some  maash,  unboiled  rice,  wheat,  and  til,  mix  them  together, 
and  put  them  on  a  tray,  and  deposit  a  small  cup  containing 
oil,  in  the  centre  of  the  dish  of  corn  :  sometimes,  in  addition, 
eggs  and  a  pice  or  two.  They  then  look  at  their  faces  in 
the  oil  three  different  times,  and  each  time  taking  up  a  few 
grains  of  corn  drop  them  into  it.     After  this,  these  articles 


*  Several,  not  all  of  the  months,  have  some  such  luiiiorary  title 
affixed  to  them;  thus,  1st.  Molmrrum  ool  Huram,  or  the  sacred 
month  Moliurrutn  ;  2d.  Suffur  ool  Moozufir,  or  the  victorious  month 
Saiffur  ;  7th.  Rvj'iib  ool- Moo)-iijilj,  or  the  honoured  month  Rvjuh  ;  8th. 
Shahan  ool-Moajin,  or  the  revered  month  Sliaban  ;  9th.  Rumznn  ool- 
Moobarik,  orthehlessed  month  Rumzan  ;  10th.  Shuival  ool-Mookur- 
I'um,  or  the  noble  month  Shuival. 

t  Calculated  from  the  evening,  on  which  the  moon  becomes  A'isible ; 
whence  called  Tayzee  (the  day  of  the  moon),  similar  to  what  klmn  was 
in  the  month  Mohurrum.  The  first  day  of  Suffur  not  beginning  till 
six  A.M.  the  dav  following. 


230  TAYRA  TAYZEE.  Chap.  XVI. 

are  given  away  in  alms  to  beggars  and  hulalkho7's.^  In- 
stead of  the  above,  some  prepare  thirteen  small  rotes  and 
dispense  them  in  charity. 

On  this  day  they  prepare  and  eat  k''hichree,  sheep's  kul- 
leejee  and  head,  and  despatch  some  to  their  relatives  and 
friends. 

Others  make  a  decoction  of  chunna  and  wheat,  and  add 
to  it  sugar,  sliced  k'^hopra,  and  poppy-seed;  and  having 
offered  fateeha  in  the  name  of  the  Prophet  (the  blessing ! 
&c.),  they  throw  a  small  quantity  on  the  top  of  the  house, 
and  eat  and  distribute  the  rest. 

There  is  no  proper  reason  for  observing  the  bathing,  &c. 
on  this  day :  it  is  entirely  a  new  custom,  introduced  by  the 
female  sex. 

The  last  Wednesday  of  this  month  is  termed  akhree  char 
shoomba,  i.e.  the  last  Wednesday.  It  was  on  this  day  that 
the  Prophet,  experiencing  some  degree  of  mitigation  in  the 
violence  of  his  distemper,  bathed,  but  never  after ;  having, 
on  the  12th  day  of  the  following  month  (vide  p.  233),  re- 
signed his  soul  to  God.  It  is  on  this  account  customary 
with  every  Moosulman,  early  on  the  morning  of  that  day, 
to  write,  or  cause  to  be  written,  the  seven  sulams,  with 
saffron-water,  ink,  or  rose-water,  on  a  mango,  peepul,  or 
plantain  leaf,  or  on  a  piece  of  paper,  viz.  1st.  Sulamoon 
qowlun  min  ribbir  ruheem ;  Peace  shall  be  the  word  spoken 
unto  the  righteous  by  a  merciful  Lord  {Qpran,  chap,  xxxvi. 
Sale,f  p.  306).  2d.  Sulamoon  alia  Noohin  jil  alumeen; 
Peace  be  on  Noah  among  all  creatures  (chap,  xxxvii.  p.  312). 
3d.  Sulamoon  alia  Ibraheem  ;  Peace  be  on  Abraham  (ib. 

*  Outcasts,  or  at  least  the  lowest  caste  of  people,  generally  sweepers 
or  employed  in  the  meanest  or  dirtiest  employments ;  so  called,  be- 
cause by  them  all  sorts  of  food  are  considered  lawful. 

t  Sale's  Koran,  edition  of  1825. 


Chap.  XVI.         SECOND  MONTH  SUFFUR.  231 

p.  314).  4th.  Sulamoon  alia  Moosa  ivo  Haroon ;  Peace 
be  on  Moses  and  Aaron  (ib.).  5th.  Sulamoon  alia  Eelee- 
aseen ;  Peace  be  on  Elias  (ib.).  6th.  Sulamoon  allykoom 
tibtoom  fiCudkhoolooha  khalideen;  Peace  be  on  you!  ye 
have  been  good  ;  wherefore,  enter  ye  into  Paradise ;  remain 
therein  for  ever  (chap,  xxxix,  p.  333).  7th.  Sulamoon  lieea 
hutta  mutla  il  fujr ;  It  is  peace — vnitil  the  rising-  of  the 
morn  (chap,  xcvii.  p.  497).  They  tlien  wash  off  the  writing 
with  water,*  and  drink  the  liquid  that  they  may  be  pre- 
served from  afflictions  and  enjoy  peace  and  happiness. 


•  This  would  at  first  sight  seem  strange,  tliat  the  writing  could  be 
so  easily  eifaced  ;  but  Mrs.  Ali  has  the  following  remark  (vol.  ii.  p.  69). 
"  The  ink  of  the  natives  is  not  durable ;  with  a  wet  spunge  may  be 
"  erased  the  labour  of  a  man's  life."  And  again  :  "  out  of  reverence 
"  for  God's  holy  name,"  (always  expressed  in  their  letters  and  every 
other  species  of  writing  by  a  character  at  the  top  of  the  first  page, 
which  is  an  ^,  or  i  for  AllaJi,  an  abreviation  for  Bu  Ism  Allah ; 
contr.  Bismillay  i.  e.  in  the  name  of  God),  "  wi'itten  paper  to  be 
"  destroyed  is  first  torn,  and  then  washed  in  water  before  the  \vhole 
"  is  scattered  abroad.  They  would  think  it  a  sinful  act  to  burn  a  piece 
"  of  paper  on  which  that  holy  name  has  been  inscribed  " 

As  even  Mrs.  Meer  confesses  her  ignorance  of  the  compositio.n  of 
Indian  ink,  by  observing  that  she  has  that  "yet  to  learn,"  I  hope  I 
shall  be  excused  for  inserting  here  an  excellent  receipt  for  preparing 
the  same  : — Take  of  lamp-black  twelve  pice  weight  (six  ounces) ;  gum 
arable  five  pice  weight  (two  and  a-half  ounces) ;  Heera  knshish 
(green  vitriol),  and  Mahphxil  {gdWxmis),  of  each  a  half  pice  weight  (two 
drams) ;  and  Bol-e-cliinia  (socotorine  aloes),  a-third  of  a  pice  weight 
(eighty  grains).  Boil  a  handful  of  Neem-\e^,\es  (]\Ielia  azadirachta, 
Lin.)  in  any  quantity  (say,  one  seer)  of  water.  When  boiling,  throw 
into  it  the  lamp-black  (Icajul)  tied  up  in  a  bit  of  cloth.  After  a  little 
while,  the  oil  which  the  lamp-black  may  have  contained  will  be  found 
floating  on  the  surface;  then  take  it  out  and  throw  away  the  water. 
Pound  and  sift  well  the  other  four  ingredients,  put  them  into  a  copper 
vessel  or  cup,  with  the  lamp-black,  and  with  a  pestle  made  of  the  wood 
of  the  iVt'CTH-tree,  mounted  at  the  end  to  about  an  inch  with  copper, 
mix  them  all  together.  Make  an  infusion  of  Becjaymr  (Dukh.),  and 
Ekseekurra  or  Soween-kurra  (Tel.)  four  pice  weight  (two  ounces). 
Infuse  for  two  days  in  boiling  water,  two  pounds.  Triturate  the  pow- 
ders with  a  sufficient  quantity  of  the  infusion  every  day  for  forty  days  ; 

(or 


TAYRA  TAYZEE.  Chai>.  XVI. 

The  writing  of  such  amulets  is  the  province  of  Moiolu- 
weean  and  preceptors,  who  from  regard  to  God  write  them 
gratis. 

On  the  above  account,  it  is  highly  proper  on  this  day  to 
bathe,  wear  new  clothes,  use  uttur,  prepare  goolgoolay, 
offer  fateeha  over  them  in  the  name  of  the  Prophet,  eat  and 
distribute  them,  to  enjoy  walks  in  gardens,  and  say  prayers. 
Some  of  the  lower  orders  of  the  people  have,  for  their 
pleasure  and  amusement,  either  in  gardens  or  their  own 
houses,  dancing-girls  to  dance  and  sing  to  them,  and  a 
numerous  throng  regale  themselves  on  such  occasions  with 
snynd''hee  and  other  intoxicating  beverages. 

On  this  day,  also,  tutors  grant  eedees  (p.  49)  to  the 
scholars ;  i.  e.  they  write  a  verse  on  illuminated  or  coloured 
paper,  and  insert  at  the  bottom  of  it  tlie  name  of  the  pupil; 
and  giving  it  to  the  child,  desire  the  latter  to  take  and  read 
the  same  to  its  parents.  The  child  accordingly  does  so,  not 
only  to  the  parents  but  other  relatives,  who  on  hearing  it 
give  the  scholar  a  rupee  or  two,  according  to  their  means, 
to  carry  to  the  schoolmaster. 

(or  five  or  six  days ;  the  longer  however,  the  better ;)  till  all  is  dis- 
solved. Then  form  lozenges,  drj'  them  in  the  sun,  and  preserve  for  use. 

A  more  common  process  and  simpler  method  for  preparing  it,  is 
thus  detailed  in  Ainslie's  "  Materia  Medica  of  Hindoostan:" — "Take 
"  of  lamp-black  and  gum-arabic,  equal  quantities,  and  pound  them 
"  together  into  a  very  fine  powder.  Moisten  it  with  the  juice  of  the 
"  pulp  of  the  kuttalay  (small  aloe),  and  rub  well  at  intervals  for  two 
"  days  together ;  after  which,  form  it  into  little  cakes,  put  them  on 
"  plantain-leaves  and  dry  in  the  sun.''  When  required  for  use,  dis- 
solve in  water. 

A  late  publication  gives  another  receipt  for  what  it  states  to  be  the 
Persian  mode  of  making  ink,  and  that  "  the  finest  and  most  durable 
"  in  the  world."  It  is  as  follows: — "  Take  of  lamp-black  and  (green) 
"  vitriol,  equal  parts  :  the  weight  of  both  of  fine  galls ;  the  weight  of 
"  all  three  of  pure  gum-arabic :  pulverise  and  triturate  them  on  a 
"  marble  slab  for  five  or  six  minutes,  mixing  water  till  it  be  of  a 
"  proper  consistency  to  write  with.'" 


Chap.  XVII.  BARAWUFAT.  233 


CHAPTER  XVII. 

Concerning  Bam  IFufat,  or  the  Death  of  the  Prophet  on  the  twelfth 
day  of  the  third  month  Rulbee-ool-aivul. 

The  Ruhhee-ooUawul  month  is  likewise  denominated  hara- 
wiifdt^*  because  on  tlie  twelfth  day  of  the  month  his  high 
excellency  the  Prophet,  Mohummud  MoostufFa  (on  whom 
be  !  &c.)  departed  this  life. 

On  this  account,  on  that  day,  the  following  fateeha  is 
observed  by  all  Moosulmans  in  every  country,  whether 
Arabian  or  foreign.  It  is  a  duty  incumbent  on  all  of  them 
to  perform,  for  its  virtues  are  superior  to  that  of  the  mohur- 
rum  and  all  other  fateehas.  It  is  therefore  but  right  that 
sipahees  should  have  leave  on  this  occasion  for  a  couple  of 
days,  to  enable  them  to  celebrate  the  sundul  on  the  11th, 
and  the  oors  on  the  12th. 

Where  there  are  learned  and  scientific  men,  they,  either 
in  musjids  or  in  their  own  houses,  constantly  rehearse, 
during  the  first  twelve  days  of  the  month,  the  praises, 
eulogies,  and  excellencies  of  Mohummud  MoostufFa  (the 
peace  !  &c.)  as  contained  in  the  sacred  Huddees,  in  Arabic 
or  Persian,  and  explain  it  in  Hindee  to  the  vulgar. 

Some  assemble  daily  in  the  morning  or  evening,  either 
at  their  own  houses  or  in  the  mosques,  and  read  the  sacred 
Qoran ;  and  having  cooked  polaoo  or  kliichree,  with  nan 
and  quleea  or  sheerbirrinj,  and  arranged  every  one's  por- 
tion separately  on  the  dusturkhwan,  burning  benjamin, 
they  offer  fateeha  before  and  after  dinner  in  the   name 


*  From  bara,  twelve  ;  and  wufat,  death. 


S54  BARA-WUFAT.  Chax-.  XVII. 

of  the  Prophet  (the  peace  !  &c.),  and  transfer  the  beneficial 
influences  of  the  sacred  Qoran  to  their  souls.* 

Some  people  keep  a  qudiim-e-russool-\-  (Footstep  of  the 
Prophet),  or  the  impression  of  a  foot  on  stone  in  their 
houses,  placed  in  a  box  and  covered  with  a  mahtahee  or 
tugtee  covering ;  and  this,  they  say,  is  the  impression  of 
the  foot  of  the  Prophet  (the  peace  !   &c.). 

On  this  day  such  places  are  elegantly  decorated.  Having 
covered  the  chest  with  moqeish  and  zurbaft,  tliey  place  the 
qudum-e-mooharik  (blessed  foot)  on  it,  or  deposit  it  in  a 
taboot,  and  place  all  round  it  beautiful  moorcJi'huls  or 
chow7i-urs ;  and  as  at  the  Mohurrum  festival,  so  now,  they 
illuminate  the  house,  have  music,  burn  frankinsense,  wave 
moorcKhuls  over  it.  Five  or  six  persons,  in  the  manner  of 
a  song  or  murseea,  repeat  the  mowlood,  durood,  Qpran,  his 
mowjeezay  (or  miracles),  and  wufat  7iama  (or  the  history 
of  his  death) ;  the  latter  in  Hindoostanee,  in  order  that  the 
populace  may  comprehend  it,  and  feel  for  him  sympathy 
and  sorrow. 

•  Moosulmans  conceive  men  to  have  three  souls  or  spirits  ;  one  the 
Rooh-e-SiJlcc  (lower)  alias  Rooh-e-Jarce  (the  travelling-  spirit),  Avhose 
seat  during  life  and  death  is  the  brain  or  head  ;  2d.  Rooh-e-moqeen  (the 
resident  spirit),  which  inhabits  the  grave  after  death  ;  and  3d.  Rooh- 
c-oohvee  (the  lofty  spirit),  which  dwells  aloft  in  the  heavens. 

t  The  history  of  the  blessed  foot  is  said  to  be  as  follows.  As  the 
Prophet  (the  peace !  &c.)  after  the  battle  of  Ohud  (one  of  the  forty  or 
fifty  battles  in  which  the  Prophet  had  been  personally  engaged)  was 
one  day  ascending  a  hill,  in  a  rage,  by  the  heat  of  his  passion  the 
mountain  softened  into  the  consistence  of  wax,  and  retained,  some  say 
eighteen,  others  forty  impressions  of  his  feet.  When  the  angel  Gabriel 
(peace  be  unto  him  I)  brought  the  divine  revelation  that  it  did  not 
become  him  to  get  angry,  the  Pi-ophet  (the  peace !  &c.)  inquired 
what  was  the  cause  of  this  rebuke  ?  Gabriel  replied,  "  Look  behind 
"  you  for  a  moment  and  behold."  His  excellency,  when  he  per- 
ceived the  impressions  of  his  feet  on  the  stones,  became  greatly  asto- 
nished, and  his  wrath  immediately  ceased.  Some  people  have  these 
very  impressions,  while  others  make  artificial  ones  to  imitate  them. 
— Note  of  the  Authoi-. 


Chap,  XVII.  THIRD  MONTH  RUBBEE-OOL-AWUL.       035 

In  short,  on  the  eleventh  and  twelfth,  splendid  processions 
take  place,  similar  to  the  Mohurrutn  shubgusht  {vide 
p.  220). 

On  the  eleventh,  in  the  evening,  some  people  a  little 
before  sun-set,  perform  the  Prophet's  (the  peace  !  &c.) 
sundul ;  i.  e.  they  place  one  or  more  cups  containing 
urgiijja  (Gloss.)  on  one  or  two  booraqs,  or  on  a  tray,  or 
in  a  tahoot^  called  maynhdee  or  niusjid  (p.  102),  and  cover 
it  with  a  p'hool  kay  chuddur  (or  flower-sheet).  Along  with 
this  they  carry  ten  or  twelve  trays  of  mulleeda  with  a 
canopy  held  over  them,  accompanied  by  huja^  tdsd,  &c. 
fireworks,  flambeaux,  repeating  durood  and  mowlood  in 
Hindoostanee  or  Persian,  and  burning  frankincense  pro- 
ceed from  some  celebrated  place  to  the  house  where  the 
qudum  is.  On  their  arrival  there,  having  offered  ya^ee/ia, 
each  one  dips  his  finger  into  the  sundul  or  urgujja^  and 
applies  a  little  of  it  to  the  foot :  they  then  spread  the 
flower-sheet  on  the  qudum  and  distribute  the  mulleeda 
amongst  all  present. 

The  reason  why  they  carry  the  sundul  on  a  booraq  is, 
that  it  was  the  Prophefs  steed.  The  booraq  should  not  be 
taken  out  at  the  Mohurrum  as  is  usually  done;  it  would  be 
more  proper  to  take  him  out  on  this  occasion,  that  the  com- 
mon people  may  know  that  it  was  on  such  an  animal  Mohum- 
mud  Moostuffa  (the  peace  !  &c.)  ascended  into  heaven  ;  but 
agreeably  to  the  Shurra,  doing  such  things,  and  keeping 
such  models,  as  well  as  keeping  other  pictures  in  the 
house,  are  unlawful.  The  booraq  is  left  near  the  qudum 
until  the  morning  of  the  thirteenth.  In  general,  the  land- 
lord of  the  qudum  likewise  makes  a  booraq  and  carries  out 
sundul  on  it,  and  all  vowers  also  have  them  made  and 
bring  them  as  offerings  to  the  qudum. 

On  the  twelfth,  or  day  of  Ours,  they  have  grand  illumi- 


BARA-WUFAT.  Chap.  XVIT- 

nations,  and  sit  up  all  night  reading  mowlood,  durood, 
Huddees,  Qpran  khwanee ;  ana  having  prepared  polaoo,  &c. 
distribute  them  to  all. 

The  women,  each  agreeably  to  her  means,  carry  some 
ghee,  sugar,  goor,  sweetmeats,  ood,  and  a  cJmrragee  to  the 
qudumi  and  burning  frankincense,  have  fateeha  offered 
there,  give  a  little  of  the  sweets  to  the  landlord,  pour  the 
ghee  into  the  lamp,*  and  bring  the  rest  home. 

At  the  place  where  the  foot  is,  they  burn  benjamin  and 
benjamin-pastiles  daily,    for   the  first  twelve  days  of  the 

month. 

For  the  Prophet's  (the  peace  !  &c.)  fateeha  they  usually 
prepare  sheerhhrinj,  as  he  was  particularly  fond  of  that  dish, 
and  at  times  called  it  syed-ool-taam  (the  prince  of  foods). 

Some  people,  during  the  first  twelve  days  or  any  day  in 
the  month,  fill  two  or  more  koondon  (large  earthern  pots) 
with  sheerbirrinj  and  pooreean,  which  ceremony  is  called 

poor  (full). 

Some  keep  by  them  an  asar-e-shurreef  (i.  e.  the  sacred 
emblem),  alias  asar-e-moobarik  (the  blessed  token),  which 
they  say  is  a  hair  either  of  the  Prophet's  beard  or  mus- 
tachios.  This  is  preserved  in  a  silver  tube,  imbedded  in 
nheer,  and  its  dignity  is  supposed  to  be  even  greater  than 
that  of  the  sacred  foot. 

At  the  place  where  the  hair  is  they  likewise  offer  fateeha, 
repeat  durood,  have  illuminations,  music,  &c.  Most  of 
these  hairs,  however,  are  impositions  and  counterfeits. 


•  Which  is  a  large  one  ;  and  when  full,  after  the  donors  have  taken 
their  departure,  it  is  in  a  great  measure  emptied  into  a  vessel,  for  the 
reception  of  a  fresh  supply,  and  the  decanted  (/hee  is  reserved  for 
culinary  purposes. 


Chap.  XVIII.  PEER-E-DUSTUGEER.  237 


CHAPTER    XVIII. 

Concerning  his  excellency,  Peei'  e  Dustugeer  Sahib's  Geeariveen*  on 
the  eleventh  day  of  the  fourth  month  Ruhbee-oos-Saneey  and  the 
putting  on  of  the  Bnyree,  Toivq,  or  Buddhee. 

His  high  excellency  Peer-e-Dustugeer  (may  God  sanc- 
tify his  beloved  sepulchre !)  has  no  less  than  ninety-nine 
names ;  but  the  principal,  and  those  best  known,  are  the 
following :  Peeran-e-Peer ;  Gotvs-ool-Axutn ;  Gows-oos- 
Sumdanee;  Miihhooh-e-Soohhanee ;  Meeran  Mo-hy-ood- 
Deen ;  Syed  ahd-ool-qadir-Jeelanee  Hussunee-ool-Ho- 
seinee. 

He  is  esteemed  the  chief  among  wullees,  and  is  a  great 
performer  of  miracles.  The  disciples  and  followers  of  his 
household  are  very  numerous.  To  them  at  various  times 
he  appears  whilst  they  are  asleep,  and  gives  lessons.  The 
author  speaks  from  personal  experience ;  for  to  him  at 
times  of  need,  when  he  was  oppressed  in  mind  concerning 
things  which  he  desired,  he  used  constantly  to  repeat  his 
ninety-nine  names,  and  vow  before  the  Holy  God,  implor- 
ing his  assistance  by  the  soul  of  Peer-e-Dustugeer ;  and 
through  the  mercy  of  the  Almighty,  his  excellency  Gows- 
ool-Azum  presented  himself  to  him  in  his  sleep,  relieved 
him  of  the  perplexities  which  distressed  him,  and  vouch- 
safed his  behests.  Let  those  of  my  persuasion  not  conceive 
these  assertions  absurd  or  false,  or  that  I  affirm  them  with 
a  view  to  raise  the  dignity  of  my  peer,  or  to  aggrandize 
myself;  for  should  it  prove  true,  may  God's  curses  descend 
upon  those  who  disbelieve  it,  and  may  their  religion  and 
livelihood  be  annihilated  ! 

*  Geeanveen,  or  the  eleventh. 


338  PEER-E-DUSTUGEER.  Chap.  XVITI. 

The  soonnees  consider  Peer-e-Dustugeer,  a  great  perso- 
nage, and  in  their  hearts  believe  in  him ;  whereas  some  of 
the  sheehas,  through  ignorance,  slander  him,  by  asserting, 
that  in  the  days  of  king  Haroon-oor-Rusheed,  this  peer, 
Mahboob-e-Soobhanee  (may  God!  &c.)  occasioned  the  death 
of  his  excellency  Eemam  Jaffur  Sadiq  (may  God!  &c.)  by 
causing  him  to  swallow  melted  lead.  This  proceeds  from 
pure  malice,  and  is  impossible  ;  for  the  space  of  time  which 
had  elapsed  between  the  days  of  his  excellency  Eemam  Jaffur 
Sadiq  and  that  of  his  excellency  Muhboob-e-Soobhanee, 
was  no  less  a  period  than  two  hundred  and  fifty  years. 

The  sacred  tomb  of  Peeran-e-Peer  (the  saint  of  saints) 
is  at  Bagdad. 

On  the  tenth  of  this  month  they  perform  his  sufidul,  on 
the  eleventh  his  churagan  (lamps)  alias  oors  (oblations). 
That  is,  on  the  evening  of  the  tenth,  they  carry  out  a  large 
green  flag,  having  impressions  of  the  hand  made  on  it  with 
sunduly  and  with  it  they  carry  sundul,  muleeda,  sugar, 
flowers,  benjamin,  accompanied  with  numerous  flambeaux 
and  music,  and  having  perambulated  the  town  in  great 
pomp  and  state,  proceed  to  the  place  appointed,  and  there 
set  it  up.  Then,  having  offered /a/eeAa  in  the  name  of  Peer- 
e-Dustugeer,  they  apply  the  flowers  and  sundul  to  the 
flag,  and  distribute  the  muleeda,  &c.  to  the  people. 

On  the  eleventh  day  they  cook  polaoo,  &c.,  read  Mow- 
lood,  Durood,  and  Khutum-e-Qoran,*  offer  fateeha,  and 
distribute  the  victuals,  and  sit  up  all  night,  having  illu- 
mination, and  reading  the  Mowlood,  Durood,  Qoran,  and 
repeating  the  ninety-nine  names  of  his  excellency  Peer-e- 
Dustugeer. 

When  the  cholera  or  any  plague  is  raging,  they  take  out 

•  Klmtum-e-Qoran,  or  the  finishing  the  reading  of  the  whole  Qoran. 
It  is  done  in  two  ways.     Vide  chap,  xxxix. 


ChaJ'.  XVIII.      4TH  MONTH  RUBBEE-OOS-SANEE.       239 

in  the  above-mentioned  manner,  in  the  name  of  his  holiness 
Peeran-e-Peer,  a  fhunda  (flag)  and  walk  about  with  it 
through  every  street  and  lane,  halting  every  now  and  then, 
when  the  azan  is  proclaimed.  At  this  time  Hindoos  as 
well  as  Moosulmans,  according  to  their  means,  make  them 
presents  of  something  or  other,  which  they  deposit  on  the 
ood-dan.  Sometimes  they  also  offer  fateeha  over  sweet- 
meats or  sugar.  After  perambulating  the  city  they  bring 
it  back  and  set  it  up  in  its  original  place.  In  this  way 
they  walk  about  with  it,  either  one,  or  three,  or  five  suc- 
cessive Thursdays  in  the  month.  Many  make  small 
fhundas  in  the  name  of  his  holiness,  and  having  offered 
fateeha  over  them  in  his  name,  set  them  up  in  their  houses 
or  over  the  doors  of  their  houses,  and  that  with  the  view  of 
obtaining  security  from  misfortunes.  In  general,  by  having 
recourse  to  this  means,  through  the  blessing  of  his  holiness, 
the  virulence  of  such  plague  is  arrested. 

Some  people  vow  to  this  saint,  that  should  they  be  bles- 
sed with  a  son  or  daughter,  they  will  make  him  or  her  his 
slave  ;  and  should  their  wishes  be  accomplished,  on  the  tenth 
or  the  eleventh  of  this  month  they  take  a  large  silver  hulqa 
(ring),  alias  Bayree  (lit.  a  fetter,  but  here  meant  for  a  ring 
worn  round  the  ankle),  on  which  they  annually  pass  a  small 
ring.  They  dress  some  malleeda,  place  on  it  eleven  small 
lamps  made  of  flour-paste,  and  light  them  with  ghee  and  red 
cotton  wicks;  and  burning  wood-aloes  or  benjamin,  offer 
fateeha  and  put  them  on  ;  if  a  bayree^  on  the  right  ankle  ; 
if  a  towq  (collar),  around  the  neck  of  the  child.  Some, 
instead  of  these,  have  a  silver  or  leathern  Buddhee  (belt) 
made,  and  put  on,  The  generality  only  prepare  a  small 
quantity  of  polaoo  merely  for  the  fateeha ;  while  a  few 
have  abundance  of  polaoo  cooked,  invite  their  relatives  and 
friends,  and  entertain  them  (as  also  feedfuqeers)  with  it. 


240  PEER-E-DUSTUGEER.  Chap.  XVITI. 

The  fateeha  is  termed  geearween  (or  the  11th)  on 
account  of  its  being  the  day  that  Gows-ool-Azum  departed 
this  life.  Some,  however,  say  that  he  died  (lit.  marched, 
i.e.  to  the  other  world)  on  the  17th  of  that  month.  But  as 
for  eleven  days  in  every  month,  he  was  himself  in  the  habit 
of  offering /f/^ee/ia  in  the  name  of  the  Prophet  (the  peace ! 
&c.),  and  usually  abstained  from  eleven  things,  the  former 
day  has  been  preferred  as  the  one  on  which  to  offer  fateeha 
in  his  name. 

Some  people  on  any  day  during  the  month,  others  on  the 
11th  of  every  month,  have  fateeha  offered  in  the  name  of 
his  excellency  Peeran-e-Peer  over  polaoo,  or  merely  over 
some  (more  or  less)  sweets. 

Some  have  a  maywhdee  in  the  shape  of  a  tahoot  (vide  p. 
102),  made  with  green  paper,  or  of  wood  painted  green, 
with  some  silver  about  it ;  and  on  the  oors-day,  or  on  any 
day  of  that  month,  suspend  to  it  flowers,  sayhras,  and  fruits 
moist  and  dry,  light  lamps,  and  set  it  up. 

Many  have  the  maynhdee  carried  about  in  pomp  and 
state,  accompanied  with  music,  &c.,  and  after  having  peram- 
bulated the  town,  bring  it  home  again  and  set  it  up.  Some 
people  collect,  in  the  name  of  Peeran-e-Peer,  what  is  called 
gulla;*  that  is,  they  take  a  tumbaloo  or  mutkee^  besmear  it 
outside  with  sundul,  tie  up  its  movith  with  a  piece  of  cloth, 
in  the  centre  of  which  they  make  a  small  rent,  place  it  in 
some  clean  spot,  and  deposit  into  it,  through  the  opening  in 
the  cloth,  a  pice  or  two  daily,  or  a  handful  of  cowries  or 
pice  daily,  or  four  or  eight  annas,  or  one  or  two  rupees, 
every  week,  fortnight,  or  month,  according  to  their  means; 
and  that  from  one  end  of  the  year  to  the  other.  And  on 
the  oo?'s-day,  or  on  any  day  in  that  month,  they  take  out 

*  Literally,  grain  or  corn,  but  here  signifying  money. 


XIX.  ZINDA  SIIAH  MUDAR,  241 

all  the  Qulla  and  sum  up  the  amount,  and  with  it  perform 
his  holiness's  geearween.  Some,  adding  more  money  to 
what  has  been  collected,  give  sumptuous  entertainments. 

His  excellency ""s  hhanja  (sister"'s  son)  was  Syed  Ahmud 
Kubeer  Rufaee;  from  whom  has  descended  the  class  of 
religious  mendicants  called  fuqeer-e-rufaee  or  goorzmar : 
for  an  account  of  whom  vide  Chap,  xxviii,  which  treats  of 
the  different  classes  o^fuqeers. 


CHAPTER  XIX. 

Concerning-  Zinda  Shah  3Iuda?''s  Chiiragan,  and  Buddhee  ;  Dlnimmul 
koodana,  and  Gacc  lootana,  observed  on  the  seventeenth  day  of  the 
fifth  month,  Jummadee-ool-Aivul. 

His  excellency  Shah  Buddee-ood-Deen,  alias  Zinda  Shah 
Mudar  of  Syria  (may  the  holy  God  sanctify  his  sepidchre  !) 
was  a  great  wullee  (saint)  and  a  performer  of  miracles.  He 
lived  to  a  great  age;  nay,  some  consider  him  ever  alive, 
though  apparently  dead,  wherefore  he  is  called  Zinda  (i.e. 
the  living)  Shah  Mudar.  He  was  partial  to  black  clothes, 
and  neither  married  nor  ever  had  sexual  intercourse.  He 
travelled  through  various  countries ;  and  on  reaching  Hin- 
doostan  admired  the  situation  of  Muk-k'hunpoor,*  and  took 
up  his  abode  there,  where  his  blessed  tomb  now  is.-p 


•  A  town  about  forty  miles  from  Cawnpore. 

t  His  shrine  is  visited  annually  by  nearly  a  million  of  people,  men, 
women,  and  children.  A  riiayla  (fair)  is  the  consequence  of  this  an- 
nual pilgrimage,  which  continues  seventeen  days  in  succession,  and 
brings  together,  from  many  miles  distant,  the  men  of  business,  the 
weak-minded,  and  the  faithful  devotees  of  every  class  in  the  upper 
provinces.     "  \A'omen  can  never,  with  safety  to  themselves,  enter  the 

11  "  mausoleum 


g42  ZTNDA  SHAH  MUDAR.  Chap. 

As  in  the  preceding  case  of  Peer-e-Dustugeer,  so  in  this, 
they  vow ;  and  making  flower  or  leathern  gold  and  silver 
huddhees,  put  them  round  the  necks  of  their  children. 

It  was  on  the  17th  of  this  month  that  he  died.  Some 
on  that  day,  others  on  the  16th,  prepare  sootreean,  polaoo, 
or  mulleeda,  and  having  placed  thereon  seventeen  lamps, 
offer  fateeha  over  them,  and  put  the  huddhee  on  the 
child. 

Some  perform  d''hummul  koodana  ;  that  is,  they  kindle  a 
laro-e  heap  of  charcoal,  and  having  sent  for  the  tuhqatee  or 
Shah  Mudarfuqeers  (ch.  xxviii.  sec.  2.),  offer  them  a  present. 
The  latter  perform /a^ee/iff,  sprinkle  szmrf?//  on  the  fire,  and 
the  chief  of  the  band  first  jumps  into  it,  calling  out  "d?,<m 
Mudar  f'^  when  the  rest  of  them  follow  him,  and  calling 
out  ^' dum  Miidar !  dum  Mudar  T  tread  out  the  fire.  After 
that,  they  have  the  feet  of  these  fnqeers  washed  with  milk 
and  simdul,  and  on  the  examination  of  the  (probable)  injury 
find  that  not  a  hair  has  been  singed,  and  that  they  are  all 
as  they  were  at  first.  They  then  throw  garlands  of  flowers 
arounfl  their  necks,  offer  them  shurhut  to  drink,  and  having 
o-iven  to  each  some  polaoo  or  sootreean  alias  chukoleean 
and  mnleeda,  with  some  ready  money,  a  handkerchief  or. 
Ioo72g,  grant  them  their  leave,  i.e.  to  depart. 

Gaee  lootana-  Some  having  vowed  a  black  cow,  a  few 
on  the  17th,  either  at  their  own  houses  or  at  any  of  the 
astanas  (p.  172),  make  a  zooha  (sacrifice)  of  it  in  the  name 


"  mausoleum  containing  his  ashes ;  they  are  immediately  seized  with 
"  violent  pains,  as  if  their  whole  body  was  immersed  in  flames  of  fire." 
Vide  Mrs.  Meer's  Observations,  vol.  ii.  p.  321. 

•  Dum  Mudar,  or  "  by  the  breath  of  Mudar,"  having  the  same  su- 
perstitious faith  in  this  charm  as  the  Persians,  who  believe  it  to  secure 
them  against  the  bite  of  snakes,  and  the  sting  of  scorpions ;  and  the 
courage  with  which  those  M'ho  are  supposed  to  possess  it  encounter 
those  reptiles,  is  remarkable. 


XX.  17th  day  of  the  5th  MONTH.  043 

of    Shah  Buddee-ood-Deen,    and  distribute   it  in  charity 
among  fiiqeers. 

In  some  places  they  set  up  an  ullum  in  the  name  of  Zinda 
Shah  Mudar,  and  the  place  is  called  Mudar  ka  astana. 
Here  they  generally  erect  a  black  flag  (fhunda),  and  on 
the  17th  perform  his  oors ;  on  the  16th  (the  day  preceding, 
agreeably  to  custom)  his  sundul ;  and  in  a  similar  manner 
they  carry  this  flag,  with  the  same  pomp  and  state  as  they 
did  that  of  Peer-e-Dustugeer.  Both  nights  they  sit  up 
reading  and  recounting  his  mudah  (eulogiums),  moonaqih 
(virtues),  celebrate  his  praises.  At  the  oors,  as  at  all  oorses, 
they  have  splendid  illuminations  and  perform  nocturnal 
vigils.  The  above  ullum  is  left  all  the  year  round  in  its 
original  situation,  and  never  removed  as  those  of  the  mo- 
hurrum  are. 


CHAPTER  XX. 

Concerning  Qadir  TFullee  Sahib's  Oors,  observed  on  the  11th  day  of 
the  sixth  month  Jummadee-ool-Akhir  (or  Akhir  Muheena). 

The  sacred  shrine  of  Qadir  WuUee  Sahib «"  is  at  Nagoor 
near  Nagputun  (Negapatam) ;  the  Mohummudan  inhabi- 
tants of  which  place  are  chiefly  of  the  shafaee^  sect,  such 


•  It  Avould  seem  by  an  account  given  by  Monsieur  Garcin  de  Tassy 
on  the  authority  of  Jawan,  in  his  work  entitled  "  Bnra  Masa,''  that 
this  saint  is  likewise  named  Khwaja  Moyeen  ood  deen  Chishtee ;  and 
hence  the  month  itself  is  sometimes  called  by  that  name.  "  Memoires 
sur  des particularites  de  la  religion  Musulmane  dans  Vlnde^''  p.  63. 

t  There  are  four  principal  qowm  (sects)  of  the  Mohummudan 
faith,  called  after  their  respective  founders  ;  viz. 

j^  2  1-  tlii^iJifie 


244  QADTT!  WULLEE'S  OORS.  Chap. 

as  luhhays,'^  mapullays  (Moplaysf)  &c. ;  and  these  people 
highly  revere  this  great  personage. 

At  that  place  is  held  on  the  ninth,  his  sunfJul ;  and  on 
the  tenth  liis  oors  ;  both,  in  the  manner  above  described 
(p.  238).  Such  as  preparing  maleeda,  cooking  polaoo, 
reading  moivtood,  &c.,  sitting  up  all  night,  making  illumi- 
nations ;  and  that  in  a  splendid  style.  Probably  upwards 
of  ten  thousand  rupees  are  expended  on  this  occasion. 

On  the  eleventh  they  break  the  klieer  kee  liundee  (the 
rice-and-milk  pot) ;  that  is,  on  seeing  the  new  moon,  or  on  the 
second  or  fourth  day  of  it,  a  sir-gurroh  of  any  of  the  silsillas, 
or  else  a  fuqeer,  generally  one  of  the  Mullmig  tribe,  sits 
on  a  bedding:}:  spread  on  the  ground  in  a  closet ;  and,  without 
either  eating,  drinking,  sleeping,  or  obeying  the  calls  of 
nature,  he  engages  himself  the  whole  time  in  the  con- 
templation of  the  Deity.  He  does  not  go  out  of  it,  nor 
speak  to  any  one,  until  the  11th,  when  the  moojawirs  cook 
kVieer  in  a  large  pot,  and  placing  it  on  the  head  of  one 
among  them,  convey  it  in  great  pomp  and  state,  attended 


1 .  Hiimifee     ^ic.^'  or  Hanijites,  from  their  founder,  Aboo  Huneefa, 

ehiefly  found  in  Turkey  and  Usbec  Tartary ;  but  comprising-  persons 
from  among  all  the  four  sects,  Syed,  Sheikh,  Mogol,  and  Putthan. 

2.  Shafaee    juUi  or  Shafeites,  from  their  founder,  Aboo  Abdoollah 

Shafeeut,  met  with  principally  at  Nagore  (Coromandel  Coast) ;  com- 
prising the  Nuwa-aytays  and  Lubbays  (both  Sheikhs). 

3.  Malukee  j3to  or  Malekites,  from  their  founder,  Malek  Ebn 
Ans,  most  prevalent  in  Barbary  and  other  parts  of  Africa. 

4.  Humbulee    .LiJ>-  or  Hanbalites,  from  their  founder  Ebn  Hanbal, 

chiefly  found  at  Bagdad,  in  Arabia;  generally  very  devout. 

Of  the  two  last  of  these,  none  are  to  be  met  with  in  Hindoostan  ; 
but  they  are  numerous  in  Arabia. 

•  A  class  of  people  who  go  about  selling  beads,  precious  stones,  &c. 

t  This  class  of  people  are  chiefly  to  be  met  with  on  the  Malabar 
coast.  +  i'  C'  A  mattrass  or  quilt. 


XX.  llTH  DAY  OF  THE  Gth  MONTH,  245 

by  Baja  Bujunticr,  to  the  above-mentioned  faqeer.  The 
latter  offers  fateeha  over  it  and  tastes  a  little  of  it ;  then 
getting  up,  leaves  his  closet  and  goes  and  joins  his  own 
class  of  fuqeers  ;  while  the  moojawirs  take  the  F/teer-pot, 
with  the  same  pomp  and  state  as  before  to  the  sea-beach, 
the  spot  where  they  are  annually  wont  to  carry  it,  and  thei'e 
dash  it  to  pieces.  Then  all  the  people,  falling  one  upon 
another,  scramble  for  some  of  the  Jiheer  :  nay,  many  regard 
even  a  piece  of  the  broken  pot,  as  v/ell  as  the  sand  of  the 
spot,  sacred  relics.  In  the  act  of  scrambling  they  take  up 
so  much  sand,  as  to  leave  an  excavation  of  a  cubit  or  a  cubit 
and  a-half  in  depth  ;  but,  strange  as  it  may  appear,  amidst 
all  this  bustle  and  confusion  not  an  individual  is  ever  hurt. 

A  few  days  previous  to  the  oors^  various  tribes  oi  fuqeers 
from  a  distance  as  well  as  from  the  vicinity,  resort  to  the 
place  and  sit  in  assembly  together  {choivk  byt'h-tay*)^  but 
the  different  bands  apart  from  one  anothei'.  In  each  there 
is  a  sir-gurroh  or  leader.  If  any  one  of  the  fuqeers  have 
been  guilty  of  an  improper  act  unworthy  of  his  calling,  he 
is  punished  on  this  occasicrn  agreeably  to  the  decision  of  the 
sir-gurroh,  by  being  loaded  with  numerous  beddings  pro- 
cured from  all  the  fuqeers  present,  or  in  some  other  way ; 
he  is  further  made  to  express  contrition  for  his  fault,  to  beg 
for  mercy,  and  to  give  a  written  bond  to  that  effect.  He  is 
then  restored  to  his  former  tribe  ;  or,  in  presence  of  the 
jumma-oollah,  his  tusma  is  cut  into  two,  and  he  is  excom- 
municated from  their  gurroh.  In  the  latter  case,  he  is 
considered  unworthy  thereafter  to  sit  in  the  assembly  of 
fuqeers. 

They  act  also  in  this  way  at  other  noted  oorses ;  such  as 

•  Choivk  bytli-na  is  the  technical  term  applied  to  the  assembly  of 
fuqeers,  and  it  signities  sitting  together  in  a  circle,  though  the  terra 
chowk  literally  means  a  square. 


246  QADIR  WULLEE'S  OORS  Chap. 

that  of  Tuhur-e-Alum,  Baiva-hoodun  (^aXias  Hyat-Qtihin- 
dur)  and  Bawa-Fuqur-ood-Deen,  &c. 

When  afuqeer,  or  one  of  their  peers  has  never  been  to 
an  oors,  he  is  esteemed  imperfect. 

At  some  ooi'ses,  fuqeers  accept  of  money  from  moojawirs 
by  way  of  present  (^nuzmirs),  and,  distributing  it  amongst 
them,  take  their  departure  home. 

Moosulman  ship-captains  and  sailors  are  in  the  habit  of 
making  vows  and  oblations  in  the  name  of  his  excellency 
Qadir  WuUee  Sahib  ;  e.  g.  when  they  meet  with  any  misfor- 
tune at  sea,  they  vow,  that  should  the  vessel  reach  the  de- 
sired haven  in  peace  and  safety  with  their  property  and 
cargo,  they  will  spend  a  certain  sum  of  money  in  offering 
fateeha  to  him. 

On  first  beholding  the  new  moon  of  that  month,  they 
erect  a  flag  (or  gom*,  as  it  is  called)  in  his  name,  about  five 
or  six  cubits  long. 

In  other  parts  of  the  country  also,  as  at  Nagore,  those 
Moosulmans  who  venerate  this  saint  set  up  a  gom,  and 
annually  offer  fateeha  in  his  name  ;  or  some  (each  accord- 
ing to  his  means,)  merely  offer  fateeha  in  his  name  over  a 
little  maleeda. 

As  to  his  miracles,  they  are  innumerable ;  suffice  it  to 
relate  two  or  three  noted  ones  as  specimens. 

1st.  A  certain  person's  ship  sprang  a-leak  at  sea,  and  the 
vessel  was  nigh  sinking,  when  the  nakhodaf  (captain) 
vowed  with  a  sincere  heart,  that  should  Qadir  Wullee  Sahib 
vouchsafe  to  stop  the  leak,  he  would  offx^r  up,  in  his  excel- 
lency's name,  the  profits  of  the  cargo,  and  likewise  a  couple 

•  G07-11  or  centipeded  flag,  because  made  somewhat  in  the  shape  of 
a  centipede. 

t  Nakhoda,  from  nuo,  vessel,  and  khoda,  god  ;  the  lord  or  master 
of  the  vessel. 


XX.  11th  day  of  the  6th  jNIONTH.  047 

of  small  models  of  vessels  formed  of  gold  and  silver.  At 
that  moment  the  saint  was  engaged  with  the  barber,  in  the 
operation  of  shaving,  and  instantly  became  acquainted  with 
the  predicament  in  which  the  captain  stood.  Out  of  kind- 
ness he  threw  away  the  looking-glass  he  held  in  his  hand,* 
which  by  some  wise  dispensation  of  Providence  flew  off*  to 
the  vessel,  and  adhering  to  the  aperture  of  the  ship  stopped 
the  leak.  On  the  vessel's  reaching  its  destination  in  safety, 
the  commander,  agreeably  to  promise,  brought  his  offering 
of  gold  and  two  little  vessels,  one  of  gold,  the  other  of 
silver,  and  presented  them  to  him.  The  saint  directed  the 
captain  to  restore  to  the  barber  his  looking-glass  ;  on  which 
the  skipper,  in  astonishment,  inquired  what  looking-glass  he 
meant;  and  received  in  answer,  that  it  was  the  one  adhering 
to  the  aperture  at  the  bottom  of  his  ship  where  the  water 
had  entered.  On  inspection,  it  was  found  firmly  attached 
to  the  vessel ;  and  was  accordingly  removed  and  produced. 
2d.  On  one  occasion,  as  he  was  washing  his  face  near  the 
edge  of  a  tank,  having  at  the  time  a  small  boil  on  one  of 
his  liands,  he  observed  a  woman  with  unusually  large 
breasts.  He  imagined  they  were  large  boils  (or  abscesses-j*) ; 
and  feeling  compassion  for  her,  said  to  himself,  if  the  pain 
that  I  experience  from  so  small  a  boil  be  so  intolerable, 
what  excruciating  agony  must  that  poor  womaii  not  en- 
dure !  He  supplicated  heaven,  saying  :  "  Grant,  O  God  ! 
"  that  this  woman's  boils  may  be  far  removed  from  lier ;" 
and,  it  is  said,  her  breasts  instantly  withered  away.     The 


•  It  is  customary  witli  natives,  while  the  harber  shaves,  for  the 
individual  A'sho  undergoes  the  operation  to  look  at  himself  in  a  small 
looking-glass  which  he  holds  before  him. 

t  This  saint  is  said  to  have  passed  his  life  in  deserts,  and  never  seen 
a  woman  before  ;  whereas,  at  Nagore,  the  women  go  about  with  the 
upper  half  of  their  bodies  completely  exposed. 


248  QADIR  WULLEE'S  OORS.  Chap.  XX. 

woman,  in  consequence,  became  sadly  grieved,  and  related  to 
her  neighbours  that  afuqeer  had  seen  her,  and  by  mum- 
bling something  to  himself  had  caused  her  breasts  to  dry 
up.  They  repaired  to  his  holiness,  and  stated,  that  at  his 
desire  the  woman^s  breasts  had  disappeared ;  to  which  he 
replied,  that  he  had  supposed  them  to  be  immense  boils, 
and  hoped  that  since  they  were  breasts,  the  Almighty 
would  restore  them  to  their  original  condition.  On  his 
saying  this,  her  breasts  re-appeared. 

3d.  Near  the  sacred  tomb  of  this  saint  is  a  grove  of 
cocoanut-trees.  The  custom-house  officer  observed  to  the 
owner,  that  the  revenue  which  it  yielded  was  considerable, 
and  that  therefore  it  was  but  just  that  he  should  pay  a  tax 
for  it.  The  proprietor  replied,  that  the  garden  belonged  to 
a  great  wullee  and  had  never  been  taxed  before,  and  why 
should  it  now .''  The  other  said,  it  did  not  signify  to  whom 
it  belonged ;  the  duty  must  be  paid  :  adding,  that  cocoanuts 
had  no  horns  that  he  should  be  afraid  of  them.  No  sooner 
had  he  uttered  these  words,  than  horns  sprouted  out  of  a 
couple  of  them  !  From  this  circumstance  the  duty  on  these 
trees  has  been  dispensed  with  To  this  day  are  the  two- 
horned  cocoanuts  suspended  near  the  head  of  his  blessed 
shrine. 

God  knows  whether  these  things  be  true  or  not.  I  have 
only  stated  what  I  have  heard.  The  lie  be  on  the  neck 
(head)  of  the  inventor  of  it ! 


Sect.  1.        RUJUB'S  KUNDOREE :  7th  MONTH.  049 


CHAPTER  XXI. 

Ooncernin^  1.  Rtijub  Sdldrs  Kundoree ;  2.  Syed  Julldl-ood-Deen''s 
(of  Bokhara)  Koondon ;  3.  His  holiness  Mohummnd  Moostuffa's 
(the  peace !  &c.)  Miraj  (or  Ascension),  observed  in  the  seventh 
month  Rujub. 

Sect.  1. — Rujuh  Solar's  Kundoree. 

This  takes  place  on  any  Thursday  or  Friday  in  the 
month  Rujub,  agreeably  to  a  vow  previously  made,  in  the 
name  of  Rujub-Salar,  alias  Salar-Musuood  Gazee,  whose 
miracles  are  well  known,  and  whom  people  esteem  a  great 
wullee.     His  sepulchre  is  at  Bhuranch.* 

The  ceremony  of  kundoree  is  performed  as  follows.  First 
of  all  a  hole  which  was  dug  at  the  first  kundoree,  either 
within  doors  or  out,  for  the  purpose  of  washing  the  hands 
over  it,  and  of  throwing  therein  any  refuse,  such  as  bones, 
rinds  and  stones  of  fi'uits,  the  parts  of  vegetables  not 
eaten,  &c.,  and  that  has  been  covered  up,  is  opened  after 
offering  the  kundoree  ka  fateeha  ;  and  the  vow  being  con- 
cluded, it  is  closed,  after  this  fateeha  has  been  again  of- 
fered. This  hole  is  termed  an  allawa: — which  many  people 
dispense  with  altogether.  It  is  the  superstitious  part  of  the 
female  sex  alone,  who,  supposing  it  inauspicious  for  the  sky 
to  behold  any  part  of  this  food,  dig  allawas,  and  bury  the 
refuse  in  them. 

With  the  exception  of  fish  and  eggs,  they  prepare  all 
sorts  of  rice,  bread,  curries,  vegetables,  also  wheat-flour 
horses  boiled  in  syrup,  and  take  fruits,  radishes,  onions, 
leeks,  mint,  chutnee,  cheese,  vinegar,  &c.,  and  arrange 
them  on  plates  and  in  cups  on  the  dusturkhwan,  each  one's 

*  A  town  about  thirty  miles  north-east  of  Lucknow 


JULLAL  OOD-DEEN'S  KOONDOiV.    Chap.  XXI. 

portion  separately  by  itself.     Then  burning  incense,  they 
offer  fateeha,  eat,  and  distribute  them. 

Some  make  little  horses  of  wheat-flour  and  boil  them  in 
syrup  made  of  soft  sugar  or  goor  (Jaggree),  sometimes  add- 
ing milk,  and  a  plate  or  two  of  chunnag  kay  dal,  soaked  in 
syrup  of  goor,  as  if  intended  for  the  horses ;  and  having 
offered  fateeha,  eat  and  distribute  them  within  doors ;  the 
generality  of  people  partaking  first  of  a  little  of  the  cimnna, 
and  then  of  the  other  victuals. 

Some  occasionally  prepare  what  they  call  k'  hoolay-g'^horay 
(loose  horses),  so  called  because  the  eating  of  them  is  not 
confined  within  doors  as  the  former ;  but  fateeha  having 
been  offered,  they  are  distributed  and  sent  abroad. 

The  reason  for  observing  this  fateeha  is  as  follows.  Sick 
people,  especially  those  affected  with  disorders  of  the  legs, 
vow  that  should  they,  through  the  favour  of  his  excellency 
Salar  Musuood  Gaxee,  recover,  they  will  prepare  k'hoolay- 
g'lioray^  have  fateeha  offered  in  his  name,  and  distribute 
them. 

Sect.  2. — Syed  Jnllai-ood-Deen's  Koondon. 

Some  people,  on  any  Thursday  or  Friday  of  that  month, 
place  either  in  conjunction  with  the  above-mentioned  kun- 
doree,  or  separately,  two  or  four  (or  more)  large  or  small 
koondon,*  containing  meetha-polaoo,  or  kliara-polaoo,  or 
sheerhh'rinj,  almonds,  dates,  &c.  The  generality  of  people 
fill  them  brimful,  nay,  as  high  as  possible,  with  duhee, 
sugar,  and  boiled  rice;  and  having  offered  fateeha  in  the 
name  of  Syed  Jullal-ood-Deen  (of  Bokhara),  some  eat 
them  out  of  the  koondon,^  while  others  serve  them  up  in 
plates,  eat,  and  distribute  them. 


*  Koondon,  or  earthen  pots  used  for  kneading  dough  in. 
t  Eight  or  ten  dipping  their  hands  in  at  the  same  time. 


Sect  2, 3.  MOHUMMUD'S  ASCENSION.  351 

Some  people,  especially  sheeahs,  perform  koondon  in  the 
name  of  Mowla  Allee. 

The  observance  of  such  rites  is  not  enjoined  in  books ; 
they  are  only  current  in  Hindoostan.* 

Sect.  3. — Mohummud's  Miraj  (or  Ascension). 

On  the  15th  or  16th  (most  of  the  learned  say  on  the 
27th)  of  Rujub,  the  angel  Gabriel  conveyed  his  holi- 
ness the  Prophet  Mohummud  Moostuffa  (the  peace ! 
&c.)  mounted  on  the  booraq  (vide  p.  186)  to  the  Al- 
mighty. People  regarding  that  as  an  important  night, 
commemorate  it  by  sitting  up  all  night,  reading  the  nume- 
rous narratives  written  concerning  it,  and  next  day  (the 
27th)  keep  fast.  I  may,  however,  remark,  that  the  custom 
is  peculiar  to  the  learned,  pious,  and  devout ;  the  vulgar 
neither  observe  nor  know  any  thing  about  it. 

The  account  of  it  is  contained  in  the  huddees  (or  tra- 
ditions regarding  Mohummud).  The  particulars  may  be 
learnt  by  consulting  a  work  entitled  3Iarijin-nubooa,  as 
well  as  others  well  known. 


CHAPTER  XXII. 

Concerning  the  Shnhan  feast ;  viz.  Shub-e-Burat,  held  on  the  14th ; 
and  its  arfa,  on  the   13th  day  of  the  eighth  month,  Shaban. 

The  word  burat,  agreeably  to  the  interpretation  in  the 
Qoran  and  dictionaries,  signifies  a  register.  It  is  the  book 
of  record,  in  which  are  registered  annually  all  the  actions  of 

•  The  above  ceremony  would  appear  to  be  also  called  Hazaret) 
according  to  professor  Garcin  de  Tassy,  on  the  authority  of  the  Bara 
Masa,  by  Jawan,  page  59. 


252  SHUB-E-BURAT  FEAST.  Chap. 

men,  which  they  are  to  perform  during  the  ensuing  year ; 
and  it  is  said  to  be  on  the  fifteenth  night  of  this  month,  that 
the  true  and  holy  God  annually  records  them  in  the  book. 
Owing  to  this  circumstance,  the  feast  in  commemoration  of 
the  event  has  obtained  the  name  of  Shuh-e-Burat,  or  the 
night  of  the  record. 

In  the  Khuzana-Juwahir-Jullaleea,  by  Mowlana  Fuz- 
zul-Oollah,  son  of  Zeea-ool-Abasee,  the  hurat  is  thus 
noticed,  viz.  That  Almighty  God  has  in  the  Qoran  given 
four  names  to  this  night.  He  has  called  it — 1st.  Btirat,  or 
the  night  of  record;  2d.  Lylut-ool-moobarik,  or  the  blessed 
night ;  3d.  Ruhmut,  or  the  night  of  mercy ;  4th.  Farayqa, 
or  the  night  of  discernment. 

The  ceremony  of  its  arfa^  is  observed  by  some,  and  is 
as  follows.  On  the  13th  of  the  month,  either  during 
the  day,  or  in  the  evening,-}-  they  prepare  in  the  name  of 
deceased  ancestors^  and  relatives,  polaoo,  and  curries,  or 
hulwa  and  bread,  or  only  some  meetha  polaoo ;  and  putting 
some  of  it  on  separate  plates  in  each  one's  name,  they  offer 
fateeha,  first  in  the  name  of  the  Prophet  over  one  dish,  then 
over  the  others  in  the  names  of  the  respective  individuals. 
That  being  done,  they  put  the  rice,  &c.  on  a  large  platter, 
and  having  offered  fateeha  over  it  in  the  name  of  all  those 
collectively  to  whom  they  are  under  obligations,  or  from 
whom  they  hope  for  favours,  they  dispatch  a  portion  of  the 
food  to  the  houses  of  all  their  relatives  and  friends. 


•  The  arfa  of  feasts  are  always  observed  on  the  day  previous  to 
the  feast  itself.  The  following  two  only  have  them,  viz.  the  Shabati 
feast,  alias  Shuh-e-Burat,  and  the  Buqr-Eed. 

t  Which  is  the  evening  of  the  14th  of  the  month  according  to  the 
Mohuramudans. 

J  i.  e.  of  as  many  as  they  can  remember ;  for  they  keep  no  written 
register  of  them. 


XXII.  14th  day  OF  THE  8tii  MONTH.  253 

The  14th  is  the  feast  clay.  Those  who  have  not  obsei'ved 
the  arfa  prepare,  either  during  the  day  or  at  night,*  certain 
delicious  viands,  and  offer  fateeha  over  them  in  the  name 
of  the  Prophet  (the  peace !  &c.)  and  their  deceased  an- 
cestors, and  amuse  themselves  in  letting  off'  fire-works. 

Boys  generally,  for  two  or  three  days  previous  to  the 
feast,  go  about  playing  on  small  tumkeean  and  tasay. 

Those  who  have  performed  ai'fa  prepare  on  this  day  sheer- 
birrinj  or  meetha  polaoo,  and  o^ev  fateeha  over  it  in  the  name 
of  his  holiness  Moh  urn  mud  Moostuffa  (the  peace!  &c.)."f* 

Some,  in  the  name  of  their  children,  when  they  have  a 
family,  make,  if  they  be  boys,  elephants,  if  girls,  paootees,X 
of  clay,  ornamented  or  plain,  either  large  or  small,  and 
light  lamps  on  them.  In  front  of  these  on  trays  they  place 
choorway,  k'hopray,  dates,  almonds  sliced,  and  sugar,  with 
all  kinds  of  fruits,  and  offer  fateeha  over  them  in  the  name 
of  the  Prophet  (the  peace  !  &c.). 

Some  also  offer  fateeha  over  the  elephants  in  the  name  of 
Moortooza  Allee,  and  over  the  paootees  in  the  name  of 
Beebee  Fateema.     This  last  is  also  a  species  of  vow. 

In  front  of  the  elephants  and  paootees  they  erect  a  scaf- 
folding with  sugar-cane  or  wood,  and  make  illuminations 
by  lighting  lamps  on  them :  they  have  also  fire-works,  such 
as  blue-lights,  matches,  and  flower-pots,  &c. 

The  female  relatives,  after  the  conclusion  of  the  fateeha, 
drop  into  the  lamp  a  rupee  or  half-rupee  piece.  The  fol- 
lowing morning  the  choorway,  fruits,  &c.  are  sent  from  the 
person  who  performed  the  vow,  by  the  hands  of  the  boys 
and  girls,  to  the  near  relatives;  who,  on  receiving  them, 


•  i.  e.  the  nig-ht  of  the  15th  of  the  Mohummudan  month. 
t  Learned  men  never  ofi'er  fateeha  over  food  ;  probably  because  the 
Propliet  never  did. 

X  Paootee,  a  kind  of  lamp. 


254  SHUB-E-BURAT  FEAST.  Chap.  XXII. 

put  into  their  hands  a  rupee,  a  half,  or  a  quarter  rupee 
piece,  as  a  present.  With  this  money,  as  well  as  with  that 
put  into  the  lamps  the  preceding  night,  they  prepare  chuko- 
leean  (alias  sootreean)^  and  distribute  them  among  their 
friends ;  after  which  they  place  the  elephants  and  paootees 
over  the  doors  of  their  houses  or  on  the  walls  of  their  com- 
pound. 

The  sitting  up  all  that  night,  repeating  one  hundred 
rukat  prayers,  reading  tlie  sacred  Qoran  and  durood,  fast- 
ing next  day,  are  all  commands  of  the  Prophet.  The  arfa 
is  hidaiit-e-hoosna ;  *  but  all  the  otlier  ceremonies  are  inno- 
vations, and  are  superfluous  and  extravagant. 

On  the  night  of  the  15th  many  spend  large  sums  of 
money  in  all  kinds  of  fire- work s,f  and  frequently  have 
sham  battles,  by  standing  opposed  to  each  other,  and  letting 
off  fire-work  s  one  upon  another.  This  sport  generally  ter- 
minates seriously ;  for  the  clothes  of  many  catch  fire,  some 
even  lose  their  lives  on  these  occasions,  and  numbers  are 
wounded. 

At  this  feast,  likewise,  schoolmasters,  by  distributing 
eedeean  (p.  49)  among  their  scholars,  exact  presents  of 
money  from  the  childrens'  parents,  in  the  manner  de- 
scribed under  the  head  of  akhree  char  shoomha  (p.  232). 


•  That  is,  it  may  either  be  observed  or  not.  Its  observance  is  not 
meritorious,  and  vice  versd. 

t  There  are  more  fire-works  let  off  at  this  feast  than  at  any  other, 
and  presents  to  one  another  on  this  day  invariably  consist  of  fire-works. 
Vide  p.  37. 


Sect.  1.  RUMZAN  FAST:  Dth  MONTH.  255 


CHAPTER    XXIII. 

Concerning  1st.  The  Rumznn  ka  Eoza  (or  Fust) ;  2d.  The  Turawceh 
Prayers;  3d.  ^y-tai/-kafhyehna;  Aih..  Lylut-ool-qudur''s  Shuh-hay- 
daree,  observed  in  the  ninth  month,  Rumzan. 

Sect.  1. — The  Ruinzan  Fast.'^ 
The  appointed  time  for  breaking  fast  (suhur  or  suhur- 
gahee,  as  this  meal  is  termed  during  the  Mohummudan 
Lent)  is  from  2  to  4  a.  m.,  beginning  with  the  morning 
that  succeeds  the  evening  when  the  Rumxan  new  moon 
becomes  visible.  From  the  above  period  until  sun-set  it  is 
unlawful  to  eat,  drink,  or  have  connubial  intercourse.f 

In  this  manner  they  fast  every  day  during  this  month, 
and  continue  day  and  night  engaged  in  the  contemplation 
of  the  Deity  .:^ 

Tl!e  blessings  attendant  on  the  observance  of  this  fast, 
with  further  particulars  respecting  it,  will  be  found  in 
Chap.  xii.  sect.  3.  p.  5Q. 


*  It  was  in  the  sacred  month,  Rumzan,  that  the  sacred  Qoo'an 
descended  from  heaven.  It  is  the  divine  command,  that  both  the 
commencing  and  the  breaking  of  fast  daily  should  be  preceded  by  tlie 
performance  of  neeut,  or  vowing  to  that  effect. 

t  In  the  evening,  before  the  Mup-ib  (page  55)  prayer  season  they 
breakfast ;    this  meal  is  termed  Iftar. 

X  "  There  are  some  few  who  are  exempt  from  the  actual  necessity 
"  of  fasting  during  Rumzmi ;  the  sick,  the  aged,  women  giving  nou- 
"  rishment  to  infants,  and  those  in  expectation  of  adding  to  the  mem- 
"  bers  of  the  family,  and  very  young  children  :  these  are  all  com- 
"  manded  not  to  fast.  There  is  a  latitude  granted  to  travellers  also  ; 
"  but  many  a  weary  pilgrim,  whose  heart  is  bent  heavenward,  will  be 
"  found  taking  his  rank  among  the  Rozadars  of  the  time,  without 
"  deeming  he  has  any  merit  in  refraining  from  the  privileges  his  code 
"  has  conferred  upon  him.  Such  men  will  fast  whilst  their  strength 
"  permits  them  to  pursue  their  way."— Mrs.  Meer's  Observations, 
vol.  i.  page  190, 


256  TURAWEEH  PRAYERS.  Chap.XXIII. 

Sect.  2. — The  Turaweeh  Prayers. 

These  consist  of  twenty  rukat  prayers,  which  it  is  the 
Prophet's  command  (to  his  followers)  to  read  aloud  in  the 
company  of  others,  with  the  eemam,  after  the  time  of  the 
aysha  (p.  55)  prayer,  and  when  three  rukats  of  the  wajih- 
ool-wittur  prayers  (p.  78)  are  still  unrepeated.  After  the 
former  being  concluded,  the  latter  are  to  be  read. 

For  the  purpose  of  reading  the  turaweeh  prayers  it  is 
necessary  to  employ  an  eeman  or  hajiz,  as  they  finish  them 
in  a  few  days.  When  the  whole  Qoran  has  been  read 
through,  the  turaweeh  prayers  are  discontinued.  The 
hafiz,  or  he  who  has  officiated  in  reading  the  turaweeh,  is, 
after  the  conclusion  of  the  Qoran,  rewarded  with  money 
or  clothes,  as  may  have  been  previously  settled. 

Some,  after  the  Qoran  has  been  once  read  through,  con- 
tinue repeating  the  turaweeh  prayers  and  reading  the  chap- 
ters of  the  Qorati,  commencing  from  the  one  entitled 
Alum-e-turkyf  or  Feel  (Elephant,  i.  e.  chap.  105.),  or  from 
any  succeeding  chapter  to  the  end  of  the  book,  over  and 
over,  until  the  day  before  the  last  of  the  month. 

If  there  be  no  hajiz,  it  is  necessary  to  repeat  the  tura- 
weeh for  thirty  days.  At  the  end  of  every  fourth  rukat, 
the  eemam  with  uplifted  hands  offers  supplications  to 
heaven,  and  all  the  congregation  respond  Amen !  and 
Amen ! 

The  sheeas  do  not  read  these  prayers,  nor  even  enter  the 
mosque ;  and  for  this  reason :  that  after  every  four  rukats 
the  congregation,  as  well  as  the  priest,  repeat  eulogiums  in 
the  name  of  the  four  companions,  which  they  cannot  bear 
to  hear. 

Every  Friday*  the  congregation  assemble  in  the  mosque, 

*  The  Mohummudan  sabbath. 


Skct.  2, 3.  9tii  MONTH  RUMZ AN.  257 

and  the  qaxee,  khutecb,  or  even  the  motva%un,  stands  in 
front  of  them.  When  the  mowazun  is  present,  he  first  of 
all  sounds  the  azax\  (or  summons  to  prayer,  p.  75)  they 
then  repeat  any  thing  that  they  may  remember  or  are  in 
the  habit  of  doing  ;  after  which,  the  khuteeh  (priest)  reads 
the  khootba  (sermon),  which  contains  praises  and  eulogiums, 
admonition,  and  advice;  but  on  the  last  Friday  of  the 
month,  they  give  such  a  solemn  and  pathetic  discourse  on 
the  Rumxan  separation  called  ulweeda,  and  on  the  excel- 
lencies of  the  night,  first  in  Arabic,  and  then  expound  it 
in  Hindee  or  Persian,  that  many  of  the  respectable  and 
learned  are  seriously  affected  by  it,  even  to  tears. 

The  generality  of  Sheeas  observe  the  night  of  his  ex- 
cellency Allee;  (may  God  reward  him!),  and  that  in  a 
grand  style,  either  on  the  21st  or  20th  of  this  month. 
They  form  a  zureeh  (tomb)  in  the  shape  of  a  tahoot, 
and  take  it  out.  Beating  upon  their  breasts,  they 
perambulate  the  streets  and  bring  it  home ;  and  having 
cooked  various  kinds  of  food,  they  offer fateeha  in  the  name 
of  his  excellency  Allee,  and  eat  and  distribute  them.  The 
reason  for  observing  it  on  these  particular  days  is,  that  his 
excellency  Allee  departed  this  life  on  one  of  them  (which 
is  uncertain). 

The  Soonnees  likewise,  without  taking  out  the  zureeh, 
according  to  their  means,  cook  victuals  and  offer  fateeha 
over  them. 

Sect.  S. — Jy-tay-kaf  byfhna  (or  to  be  engaged  in  constant 
prayer  in  the  mosque). 

Most  people  during  the  whole  month,  some  for  fifteen 
days,  while  others  merely  on  the  last  day  or  during  three 
days  and  three  nights,  remain  in  a  corner  of  the  mosque 
enclosed  by  a  curtain  or  skreen,  never  go  out  except  to 
obey    the  calls   of  nature,  or  for   the   legal    purifications 


258  LYLUT-OOL-QUDUR.  Chap.  XXIIJ. 

nms:oo  and  gosool.  They  never  converse  with  any  one  on 
worldly  matters,  and  never  cease  reading  the  Qoran  or 
praising  the  Almighty.  It  is  highly  meritorious  to  read  it 
in  a  loud  and  audible  voice.  By  such  actions  many  have 
become  men  of  excellence  and  penetration,  and  whose 
words  are  powerful  as  a  sharp  sword.*  In  the  case  of 
those  professional  men  whose  pressing  avocations  afford 
no  leisure,  the  observance  of  Ay-tay-kaf  for  a  day  and  a 
night  is  sufficient. 

The  rite  of  ay-tay-kaf  hyl^hna  hfurx-keefaeeu^  by  which 
term,  in  fact,  many  denominate  it ;  that  is,  if  one  indi- 
vidual of  a  town  perform  it  for  the  whole  population,  or  a 
single  person  out  of  an  assembly,  this  is  equivalent  to  all 
having  observed  it.  In  the  same  way  as  at  rumzan,  when 
one  man  out  of  a  town  sits  gosha  nusheen  {i.  e.  in  a  corner 
or  retired  place,  engaged  in  the  contemplation  of  the  Deity), 
it  is  the  same  as  if  all  the  inhabitants  did  so ;  e.  g.  if, 
when  one  makes  a  sulam  to  an  assembly,  any  member  of 
the  company  rise  and  return  it,  every  one's  "neck"  is 
thereby  equally  relieved  from  the  obligation. 

Sect.  4. — The  Lylut-ool-qudur  {night  of  power). 

This  has  been  decided  by  learned  men,  both  in  Arabia 
and  UJjitm,  to  be,  agreeably  to  the  Qoran,  the  twenty- 
seventh  night  of  the  month  Rumzan. 

On  this  date  they  sit  up  all  night,  burning  frankincense- 
pastiles,  repeating  miflen,f  reciting  the  praises  of  the  Al- 
mighty, reading  the  Qoran,  and  proclaiming  the  azanl 
(vide  p.  77). 

On  those  who  remain  awake  all  that  night,  the  angels 


•  Whose  blessings  or  curses  take  effect. 

t  PI.  of  7iujil — particular  prayers.     Vide  p.  7S,  and  Glossary. 
I  They  proclaim  the  azan  (or  summons  to  prayer),  every  now  and 
then  during  the  night. 


Sect.  4.  9th  IVfONTH  RUMZAN.  359 

from  heaven  continue  showering  clown  every  hour  the  peace 
and  blessing  of  God,  even  until  sunrise  next  morning. 
The  excellencies  of  that  night  are  innumerable.* 

Among  the  people  of  the  faith  (Moosulmans)  there  are 
two  things,  which  are  not  known  to  any  but  prophets  ;  viz. 
1st.  Lylut-ool-qudur,  a  night  on  which  the  whole  vegetable 
creation  bow  in  humble  adoration  to  the  Almighty,  and  the 
waters  of  the  ocean  become  sweet ;  and  that,  all  in  an  instant 
of  time.  2d.  Ism-e-axzitn  (the  great  attribute).  It  is  an 
attribute  possessed  of  such  virtues,  that  a  person  endowed 
with  a  knowledge  of  it  can  effect  whatever  he  pleases.  He 
can  kill  the  living  and  raise  the  dead  to  life;  and  he  can 
instantly  transport  himself  wherever  he  pleases. 

The  Gyr  Muhdee  (p.  14)  erect,  each  in  his  own  district 
of  the  town,  a  Jummaut-khana  (meeting-house),  where  on 
the  night  of  Lylut-ool-qudiir  they  assemble,  read  dogana 
(two  rukat)  prayers  in  the  name  of  Muhdee,  after  which 
they  call  out  three  times  these  words :  "  Allah-illah-unna 
Mohummud  Nuheena  a  I  Qpran  wul  Muhdee  amunna  wo 
sidqunna  ,•"  i.  e.  "  God  is  almighty,  Mohummud  is  our  pro- 
phet, and  the  Qoraw  and  Muhdee  are  just  and  true;""  and 
conclude  by  saying,  "  Eemam  Muhdee  has  come  and  is 
gone ;  whoever  disbelieves  this  is  an  infidel."  On  hearing 
which  the  soonnees  become  so  enraged,  that  they  first  get 
boys  to  pelt  them  with  stones  as  if  in  sport,  and  then  attack 
them  with  swords.  The  adversaries,  on  the  other  hand, 
considering  it  martyrdom  to  die  on  such  a  night,  stand  up 
in  self-defence  at  the  risk   of  their  lives.     For  the  above 


*  What  is  included  in  this  section  under  the  head  of  Lyhit-ool 
qudur^s  Shuh-baydaree,  would  seem  to  have  been  confounded  by  Mrs. 
Meer  with  Shub-e-Burat,  treated  of  in  the  preceding-  chapter,  and 
observed  in  the  preceding  month. — Vide  Mrs.  M.  H.  All's  Obs. 
vol.  i.  p.  303. 


2(J0  GYR-MUHDEE.  Chap.  XXIII. 

reason  this  inveterate  hatred  continues  to  exist  between 
these  two  classes  of  people  to  this  very  clay,  and  numbers 
of  lives  are  in  consequence  annually  sacrificed.  The  author 
has  himself  been  present  at  two  or  three  of  these  bloody 
battles,  but  has  never  seen  the  Gyr  Muhdees  come  off 
conquerors.  He  has  also  remarked,  in  confirmation  of  a 
common  report,  that  their  dead  invariably  fall  on  their 
faces.  When  people  bring  this  circumstance  to  their  notice, 
saying,  that  their  falling  in  that  position  arises  from  their 
unbelief,  they  reply,  "  Not  so :  our  corpses  are  in  the  act 
"  of  sijdah  (or  prostration  in  devotion),"  The  real  origin 
of  their  enmity  is  this  :  The  Soonnees  and  Sheeas  expect 
the  coming  of  Eemam  IVIuhdee,*  while  the  Gyr  Muhdees 
consider  Syed  Mohummud  of  Jeoo72pooree  ( Jeypoor  ?)  to 
have  been  Muhdee,  and  assert  that  he  has  been  on  earth, 
and  is  departed,  and  will  never  return  ;  and  they  venerate 
Muhdee  as  highly  as  they  do  the  Prophet  (the  peace !  &c.), 
and  say,  whoever  denies  him  is  undoubtedly  destined  for 
hell.  On  that  account  they  are  called  by  others  Gyr 
Muhdee  (without  3Iuhdee),  while  they  name  themselves 
real  Muhdee-walay,  or  Daeeray-walay  ,--f-  and  denominate 
others  by  the  appellations  kafir  (infidel)  or  Dustugeer- 
walay :  by  the  latter,  because  they  themselves  place  no 
faith  in  Peer-e-Dustugeer  (p  237).  The  generality  of 
Gyr  Muhdees  (Note,  p.  14),  are  of  the  Putfhan  tribe ; 
but  their  number  is  so  small  in  comparison  to  the  Soo- 
nees  and  Sheeas,  that  this  adage  is  quite  applicable  to 
them :  "  as  salt  in  wheat  flour."  j 

•  Eemam  Muhdee,  the  twelfth  and  last  Eemam,  INlolmmmud  sur- 
named  Muhdee;  i.e.  the  director  and  leader,  whom  the  Persians  be- 
lieve to  be  still  alive,  and  who,  according  to  their  belief,  will  appear 
again  with  Elias  the  prophet  on  the  second  coming  of  Jesus  Christ. 

t  The  name  of  the  circular  wall  which  they  erect  on  this  occasion. 

X  Alluding  to  the  small  quantity  of  salt  which  is  mixed  with  a  large 

proportion 


XXTV.  RUMZAN  FEAST,  10th  iNfONTU.  261 


CHAPTER  XXIV. 

Concerning-  Eed-ool-Jitr,  or  Rumzan  kee  Ecd,  held  on  the  1st  day  of 
the  tenth  month,  SJmwal. 

The  Eed-ool-Jitr  (or  feasts  of  alms),  called  also  the  feast 
of  Rum%an,  is  observed  on  the  first  day  of  the  month 
Shuwal.^  This  month  is  likewise  termed  Doodh-ka-3Iu- 
heena,  Khalee  Muheena^  and  Eed-kay-Muheena,  or  the 
feast  month.  It  is  called  Doodh-ka-Muheena  (the  milk 
month)  by  the  lower  orders,  from  the  circumstance  of  their 
preparing  sayweean  (vermicelli)  boiled  in  milk  on  this  occa- 
sion ;  and  Khalee  Muheena  (or  the  vacant  month)  for  this 
reason,  that  it  is  the  only  month  in  which  no  feast  takes 
place. -f- 

On  this  day,  before  the  feast-prayers,  all  Moosulmans,  of 
both  sexes  and  all  ages,  bathe,  apply  soorma  to  their  eyes, 
wear  new  clothes,  and  perfume  themselves.  But  previous 
to  going  to  the  eed-gah\  to  prayers,  it  is  first  necessary  to 
distribute  the  sudqa^  alias  Jih'  (p.  57)  in  alms  amongst 
fuqeers  or  the  poor.  It  consists  of  two  seers  and  a  half  of 
wheat,  dates,  grapes,  or  any  grain  commonly  used  for  food 


proportion  of  flour  in  preparing  the  vvheaten  cakes,  whit-h  constitutes 
the  chief  food  of  the  Putfltans. 

*  This  feast  forms  the  conclusion  of  the  fast  kept  during-  the  pre- 
ceding month. 

t  The  one  just  detailed  being-  considered  as  belonging  to  the  pre- 
ceding month  Rumzan,  hence  denominated  the  Rumzan  kee  eed  or  the 
Rumzan  feast,  it  being  the  breaking  up  of  the  Mohummudan  Lent, 
and  consequently  attached  to  it. 

+  Eed-gah,  a  place  of  feast;  or  Niimaz-gah,  a  place  of  prayer; 
from  Eed,  feast ;  numaz,  prayer  ;  and  gah,  a  place. 

§  'S'mc?5'«,  alms,  propitiatory  offerings.     Vide  Glossary. 


262  RUMZAN  FEAST.  Chap. 

in  the  country,  or  the  value  in  coin :  they  may  then  go  to 
prayers. 

In  general  the  people  conduct  the  qa%ee  from  his  house 
to  the  numaz-gah^  and  bring  him  back  again  in  great 
pomp  and  state,  accompanied  by  haja  hujimtur ;  and  the 
people  of  every  quarter  of  the  town  also  assemble  and  pro- 
ceed thither,  and  return  home  in  the  same  manner.  On 
their  return,  their  mothers,  sisters,  &c.  take  some  water 
coloured  red  or  yellow,  and  while  still  outside  of  the  door 
wave  it  over  their  heads  and  throw  it  away  ;  in  order  that, 
should  any  malignant  eye  have  fallen  upon  them,  or  should 
they  have  trampled  upon  any  thing  unpropitious,  the  effect 
may  be  averted.  This  ceremony,  however,  many  dispense 
with.  While  proceeding  from  their  houses  to  the  eed-goh, 
they  repeat,  or  should  repeat,  softly  all  the  way  the  tukbeer 
(or  creed)  viz.  allah-ho-akbur,  allah-ho-akbur,  la-illah-ha 
Illaylah,  allah-ho-akbur,  allah-ho-akbur,  wid  lillahhoo  ul 
humd;  (p.  81)  i.  e.  "  God  is  great,  God  is  great,  there  is 
"  no  other  God  save  the  one  true  God  ;  God  is  great,  God 
"  is  great,  and  praise  be  to  God."" 

Should  those  who  keep  the  fast  neglect  to  give  the Jittra, 
their  fast,  turaiceeh,  ay-tay-kaf,  and  prayers,  will  be  kept 
suspended  in  the  air  midway  between  earth  and  heaven. 

The  khuteeb  (priest),  after  repeating  two  rukat  prayers, 
alias  shookreea,  ascends  to  the  second  or  middle  step*  of  the 


•  The  Soonnees  have  three,  the  Sheeas  four  steps  to  their  mimbur  or 
pulpit,  in  the  centre  of  the  wall  which  constitutes  the  Eed-gah,  or  a 
place  of  assembly.  It  is  said,  that  the  Prophet  used  to  stand  on  the 
uppermost  step;  his  successor,  Aba  Bukur,  on  the  second;  and  Oomr, 
his  successor,  on  the  third  or  lowermost;  but  Oosman  his  successor, 
remarking  that  at  this  rate  they  would  reach  the  bottom  of  the  earth, 
discontinued  the  practice  of  descending  one  step  at  each  succession, 
and  fixed  upon  the  second,  or  middle  step,  as  the  established  one  for 
standing  upon,  in  reading  the  khootba  or  sermon. 


XXIV.  10th  month  SIIUVVAL.  0(J3 

mimbur,  and  the  congregation  being  seated,  lie  reads  the 
khootha ;  i.  e.  offers  glory  to  God,  praises  the  Prophets, 
and  passes  eulogiums  on  his  companions.  He  then  descends 
to  the  lowermost  step,  recounts  the  many  virtues  of  the 
king,  and  offers  up  supplications  on  behalf  of  him.  Tlie 
king  is  he  whose  coin  is  current  in  the  realm,  and  in  whose 
name  prayers  are  offered  up  after  the  khootha  is  read  at 
the  mosques  and  at  feasts.* 

Should  a  nuW'Wah  (nabob),  as  the  king's  representative, 
be  present,  he  makes  the  khuteeh,  at  the  time  of  reading  the 
khootha,  a  present  of  a  khilaut ;  or  some  opulent  native  of 
the  town,  or  the  liberal-minded  among  soobah-dais-f  and 
jtimadarsl  spread  a  piece  of  muslin  over  him  as  a  present. 
Some  throw  gold  and  silver  flowers  over  the  qazee's  head, 
and  which  his  servants  or  relatives  pick  up  for  him. 

After  that,  the  khuteeh  again  ascends  to  the  middle  step 
and  offers  moonajat ;  i.e.  supplicates  heaven  for  the  pros- 
perity of  their  religion  and  for  the  remission  of  the  sins  of 
all  Moosulmans,  for  the  safety  of  pilgrims  and  travellers, 
for  the  recovery  of  the  sick,  for  increase  of  rain,  for  abun- 
dance of  corn,  for  preservation  from  misfortunes,  for  free- 
dom from  debt.  He  then  descends  from  the  pulpit,  sits  on 
a  jae-numaz  (p.  78,  119),  and  offers  up  supplications  in 
behalf  of  all  people ;  the  congregation  at  the  end  of  each 
sentence  (or  prayer)  say  ameen  (amen).  On  the  conclusion 
of  the  moonajat,  the  whole  congregation  rising  up,  call  out 
the  word  "  deen''''  (religion),  and  fire  off'  guns  and  muskets. 

•  At  pi-esent  (1832)  it  is  in  the  name  of  the  king-  of  Dehli ;  but  in 
the  author's  opinion  erroneously,  as  it  should  be  in  the  name  of  the 
Honourable  East-India  Company. 

t  SoobaJi-dar  (holder  of  provinces  ;)  but  now  applied  to  the  first 
rank  in  the  native  army  of  the  Honourable  East-India  Company. 

X  Jumadar  (properly  Zumcendar  or  land-holder),  to  the  second 
rank. 


264  RUMZAN  FEAST.  Chap. 

Then  friends  mutually  embracing,  and  strangers  shaking 
hands,  congratulate  one  another  by  wishing  each  other 
"  good  health"  on  the  occasion  of  the  feast ;  and,  repeating 
the  durood  (or  blessing),  they  perform  dustbosee,  or  shake 
(lit.  kiss)  hands  with  the  qazee. 

At  such  times  there  is  a  large  concourse  of  fuqeers  and 
beggars  assembled,  who  crave  charity ;  when,  those  who  can 
afford  it,  dispense  among  them  cowries,  pice,  or'quarter,  half, 
or  rupee  pieces.  Should  people  at  that  time  not  have  had 
an  opportunity  of  meeting  with  any  of  their  relatives  or 
friends,  or  with  any  men  of  rank,  they  proceed  to  their 
houses,  to  pay  them  visits,  when  the  latter  offer  the  visitors 
pan-sooparee,  and  sometimes  also  apply  sundul  to  their 
necks  and  uttur  to  their  clothes,  and  even  entertain  them 
with  something  in  the  way  of  food. 

The  same  ceremonies  are  observed  at  the  buqr-eed  (vide 
p.  266). 

The  above  prayers  are  to  be  read  between  7  or  8  a.  m. 
and  noon,  and  not  to  be  deferred  till  after  that  time. 

On  this  day,  previous  to  going  to  hear  the  khootba  read, 
they  prepare  sayweeaw,  antl  cook  it  with  ghee,  milk,  sugar, 
almonds,  dates,  dried  cocoa-nuts  sliced,  poppy-seed,  chee- 
rowiijee  and  moonuqa ;  and  having  offered  fateeha  over  it 
in  the  name  of  the  Prophet  (the  peace !  &c.),  they,  either 
then,  or  after  their  return  from  hearing  the  khootba,  send  off 
a  portion  of  it  to  all  their  friends,  distribute  some  among 
the  poor,  and  partake  of  it  themselves. 

Some  people  send  to  their  relatives  and  friends  more  or 
less,  according  to  their  means,  of  the  different  ingredients 
of  which  it  is  composed,  uncooked. 

At  this  feast,  also,  schoolmasters  (as  related  before,  p.  49) 
distribute  eedeean  (holiday  gifts)  among  their  scholars  on 
the  day  preceding,  and  receive  presents. 


XXV.  BUNDA  NUWAZ,  11th  MONTH.  2G^ 


CHAPTER  XXV. 

Concerning'  Btmda  Nrnvaz's  Churagnn  (or  lamps,  i.  e.  illuminations), 
observed  on  the  1 6th  day  of  the  eleventh  mouth,  Zecqaeda ;  also 
called  Bunda-nuwaz'^  month. 

His  holiness  Bunda  Nuwaz,  surnamed  Gaysoo  duraz,  or 
"  the  long-ringletted,"  (may  God  sanctify  his  sepulchre  !) 
was  a  great  wullee.  He  observed  in  one  of  his  religious 
reveries,  that  in  the  event  of  people  being  unable,  for  sub- 
stantial reasons,  to  undertake  the  pilgrimage  to  Mecca, 
their  visiting  his  mausoleum,  once  in  their  lives,  would  be 
attended  with  the  same  benefit  as  performing  the  pilgrimage. 
His  blessed  shrine  is  at  Gool-burgah*  (Calburgah).  There, 
on  the  16th  of  the  month,  in  the  day-time,  they  perform  his 
sundul,  and  on  the  night  following  the  17th  day  {i.e.  the 
18th  night  of  the  Mohummudans),  they  observe  his  oors 
with  the  same  splendour  and  state  as  that  of  his  excellency 
Qachr  Wullee  is  observed  at  Nagore-Nagputtun  (p.  24^)  ; 
nay,  if  any  thing,  with  greater  splendour. 

In  other  countries,  however,  it  is  on  the  15th  and 
16th  that  they  have  illuminations  in  his  name,  cook 
maleeda  or  polaoo,  offer  fateeha  over  them,  send  some  to 
their  relatives,  partake  themselves  of  it,  and  distribute  to 
others. 

On  the  night  of  the  16th,  {i.  e.  the  17th  night  of 
the  Moosulmans,)  some  people  pour  ghee  into  sixteen 
lamps  previously  prepared  of  silver  or  paste,  and  having 
therein  lighted  wicks,  place  them  on  maleeda  and  offer 
fateeha  over  them,  as  described  at  p.  238. 


•  Gool-burgah,  or  a  place  of  roses;  i'rom goolburg,  rose-petals,  and 
fffik,  a  place. 


2G6  BUQR-EKD;  OR  SACRIFICE.  CiiAr. 


CHAPTER  XXVI. 

Concerning'  the  Buqr-eed  (qoorbanee,  or  sacrifice) ;  alias  Ecd-ool-zoha  ; 
its  Arfa  and  Eed  (or  feast),  held  on  the  9th  day  of  the  twelfth 
month,  Buqr-eed. 

On  the  day  or  evening  of  the  9th  of  the  month  Zil- 
Imjja  or  Buqr-eed,  they  cook  polaoo,  hiilwa,  and  chitpa- 
teean,  and  perform  arfa,  in  the  same  way  as  the  shaban, 
alias  shuh-e-hurat  arfa,  was  observed  and  described  at 
p.  252 ;  such  as  offering  fateeha  in  the  names  of  de- 
ceased ancestors ;  and  on  that  day  some  even  keeping  fast ; 
a  fast  called  nuhur,  which  continues  for  one  and  a  quarter 
watch  (i  e.  till  within  a  quarter  of  ten  a.m.). 

On  the  morning  of  the  10th  they  proceed  to  the  eed-gah 
to  prayers,  repeating  the  tukbeer  aloud  all  the  way  from 
their  houses  to  the  eed-gah,  in  the  same  manner  as  they 
did  at  the  Eed-e-Rumzan  (or  Eed-ool-Jitr,  p.  261).* 

Among  the  opulent,  each  person,  after  prayers,  sacrifices 
a  sheep-}-  (carried  thither  on  purpose)  in  the  name  of  God  ; 
or  seven  individuals,  men  women  and  children  conjointly, 
sacrifice  a  cow  or  a  camel,!  (p.  67)  for  those  who  offer 
such  sacrifices  will  be  carried  by  tliese  animals  as  quickly  as 


•  Kings,  princes,  or  Nmv-wahs  proceed  to  the  Eedgah  in  great  pomp 
and  state.  A  very  interesting  and  accurate  account  of  processions  on 
these  occasions  is  given  by  Mrs.  M.  H.  AH,  vol.  i.  p.  263. 

t  This  feast  is  held  in  commemoration  of  Abraham's  intending  to 
sacrifice  his  son  Ismaeel,  agreeably  to  the  Mohummudans,  and  not 
Is-haq  (Isaac). 

X  The  reason  for  sacrificing  the  camel,  &c.  (according  to  Mrs. 
Meer),  is  that  such  animals  will  be  in  readiness  to  assist  those  who 
offer  them,  on  their  passage  over  the  Pookirat,  to  eternity.  Vol.  i. 
p.  140. 


XX\n.  9th  day  of  the  12Tn  MONTH.  267 

a  horse  goes,  or  as  lightning,  over  the  Pool-sirat.*  This 
does  not  include  poor  people,  because  they  are  not  Sahib-e- 
nissab  (p.  58). 

Other  particulars  relative  to  the  sacrifice,  having  already 
been  detailed  under  the  head  of  Pilgrimage  (p.  60),  Tttr- 
weea  (p.  65),  and  Qoorbanee  (p.  67),  I  have  here  treated 
the  subject  concisely. 

Moreover,  after  e\ery  fur z  prayer,  from  the  morning  of 
Arfa  (the  9th)  until  the  season  of  the  iissiir  (or  afternoon- 
prayer,  p.  55)  on  the  13th  of  the  month,  they  are  to  repeat 
once  the  iukbeerf-e-tushreek  (p.  69). 

After  prayers  they  prepare  kubab  of  the  meat  sacrificed 
as  above,  and  rotee ;  and  each  one  at  his  own  house  having 
had  fateeha  offered  over  them,  in  the  name  of  his  holiness 
Ibraheem  and  Ismaeel,  and  having  distributed  them  to 
people,  they  breakfast. 

Some  fast  till  after  the  khootba,  when  having  prepared 
seekli-rotee,\  they  oifer  fateeha  over  it,  and  eat. 

Many  cook  various  delicious  dainties  on  the  occasion  and 
distribute  them. 

Some,  who  possess  the  means,  send  to  each  relative  or 
friend,  according  to  their  rank,  one,  two,  or  more  sheep  ; 
while  others  again  send  one  or  two  fore  or  hind  quarters,  or 
distribute  only  some  portions  of  it. 

The  flesh  of  the  animal  so  sacrificed  is  divided  into  three 
portions ;  one  is  for  the  use  of  the  sacrificer  himself;  a 
second  is  given  in  alms  to  the  poor  and  indigent ;  the  third 
is  bestowed  among  relatives  and  friends  (p.  67). 

As  at  the  Eed-e-Rumzan  (p.  264),  so  at  this,  school- 

•  Pool-sirat,  the  bridge  over  the  eternal  fire,  across  which  the  Moo- 
sulmans  believe  they  must  pass  into  j)aradise.  t  Page  262. 

X  Seekli  properly  means  a  skewer  ;  but  here  signifies  meat  trussed 
on  skewers  broiled,  and  served  up  with  roteo  or  bread. 


268  BUQR-EED;  OR  SACRIFICE.  Chap. 

masters  distribute  eedeeau  (p.  49)  among  their  scholars, 
and  procure  in  return  eedeeana  (holiday  presents). 

Among  Moosulmans,  the  eed-ool-fitr  and  eed-ool-Zoha 
(or  Buqr-eed)  are  two  grand  eeds  (festivals).  On  these 
occasions,  both  the  learned  and  illiterate  resort  to  the  eed- 
gah,  considering  them  real  feasts.  Independently  of  these, 
however,  there  are  others ;  such  as  the  Ashoora,  Akhree- 
char-shoomba,  Shub-e-burat,  &c.  which  properly  are  not 
feasts,  but  are  observed  as  such  ;  consequently,  with  the 
exception  of  the  two  former,  all  that  has  been  related,  as 
occurring  in  the  other  months  of  the  year,  are  nothing  more 
than  fateeha  offered  in  the  names  of  eminent  saints,  and 
cannot  be  comprehended  under  the  denomination  of  eeds 
or  feasts. 

In  many  towns  and  villages  there  are  the  shrines  {chillas 
or  astanas,  as  they  are  called)  of  celebrated  saints  ;  where 
the  inhabitants  of  the  place,  annually,  in  different  months 
of  the  year,  perform,  according  to  their  convenience,  sundul, 
oors,  and  fateeha,  in  their  names.  For  example,  at  Hydra- 
bad,  in  the  name  of  his  holiness  Mowla  Allee,  they  perform 
his  sundul  on  the  16th,  and  his  churagan  (or  oors)  on  the 
17th  of  the  month  Ritjub,  and  that  on  a  hill  named  after 
him,  about  five  miles  to  the  north-east  of  the  cantonment 
of  Secunderabad  and  about  three  or  four  coss  (six  or  eight 
miles)  from  the  city  of  Hydrabad.  The  noise  and  bustle, 
which  take  place  there  on  that  occasion,  can  only  be  con- 
ceived by  an  eye-witness.  It  continues  during  the  above 
two  days  in  all  its  grandeur,  but  people  are  busily  occupied 
about  it,*   a  day  or  two  before  and  after.     Nay,  there  is 


•  Erecting  booths  wliere  all  sorts  of  things,  eatables,  drinkables, 
&c.  are  sold,  decorating  houses  (some  of  the  latter  with  European 
articles  of  furniture),  from  the  terraces,  windows,  and  verandahs  of 
which,  a  line  view  is  obtained  on  the  festival  days,  of  the  scene  below, 

where 


XXVII.  vows  AND  OBLATIONS.  2G9 

more  fun  and  sport    going  on   at    this  than    even   at  the 
ashoora.* 

On  the  18th  clay  of  this  month  another  feast  is  cele- 
brated, and  that  solely  by  the  Sheeahs  or  Emameinsy 
called  Gudeer  jl^i^  (alluded  to  at  p.  10).  It  is  described 
in  the  Bara  Masa  as  being  a  great  solemnity,  which  tlie 
soul  rejoices  to  reflect  upon,  the  happy  mention  of  which,  is 
listened  to  with  delight.  All  use  but  one  language  (the 
author  observes)  in  extolling  the  excellencies  of  this  feast, 
which  is  in  commemoration  of  the  express  declaration,  made 
on  that  day  by  Mohummud,  agreeably  to  the  command  of 
God,  that  AUee,  the  commander  of  the  faithful  and  the 
king  of  saints,  was  to  be  his  successor.  This  message  was 
delivered  at  a  place  called  Gudeer  Khoom^  a  halting  station 
for  karwans  (caravans),  where  there  are  a  number  of  con- 
stantly running  streams,  situated  half-way  between  Mecca 
and  Medina.  It  is  from  the  name  of  this  place,  that  the 
feast  has  derived  its  appellation.  It  is  moreover  said,  that 
whoever  observes  this  feast  will  be  entitled  to  place  his 
foot  in  the  kingdom  of  heaven. 


CHAPTER  XXVII. 

Concerning-  Nuzur-o-Nynz,  or  Vows  and  Oblations. 

There  are  various  kinds  and   descriptions  of  vows  and 
oblations,  or  dedications. 

Men  and  women,  Sheeahs  and  Soonnees,  to  the  extent 


where  an  innumerable  crowd  of  men,  women,  children,  elephants 
beautifully  caparisoned,  horses,  &c.  passing  and  repassing,  present  a 
motley  appearance.  •  i.e.  Mohurrum,  q.  v.  p.  172. 


270  NUZUR-O-NYAZ;  Chap. 

of  each  one's  belief  in  these  tilings,  vow,  that  when  what 
they  desire  shall  come  to  pass,  they  will,  in  the  name  of 
God,  the  Prophet,  his  companions,  or  some  ivullee,  present 
offerings  and  oblations.  For  instance,  if  any  should  recover 
from  sickness,  or  find  a  lost  sheep,  or  obtain  employment 
(service),  or  be  blessed  with  offspring,  or  if  his  foe  be  ruined 
or  killed,  or  if  his  master  be  pleased  with  him,  or  if  he 
obtain  promotion,  then  in  the  name  of  each  of  these,  there 
are  certain  forms  observed,  and  particular  victuals  cooked. 
Of  this  I  shall  select  a  few  examples. 

Nu%ur-Oollah  (an  offering  unto  God).  This  consists  in 
preparing  polaoo,  qoorma,  and  rotee,  and  distributing  them 
among  friends  and  the  poor,  and  giving  any  sort  of  grain,  a 
sacrificed  sheep,  clothes,  or  ready-money  in  alms  to  the 
indigent. 

Some  women  prepare  dood'h-payrayf  or  pindeean,  with 
sugar,  milk,  and  rice,  or  wheat  flour ;  others  also  mulleeda 
and  goolgoollay,  offer  fateeha  over  them,  and   distribute 

them  to  all. 

It  is  not  essentially  necessary  that  fateeha  should  be 
offered  in  the  name  of  God ;  it  is  sufficient  to  say,  at  the 
time  of  making  the  vow,  that  the  oblation  is  in  the  name  of 
God.  It  is  merely  the  vulgar  who  have  such  faitli  in  it, 
that  they  never  dispense  with  the  custom,  or  eat  the  food, 
without  first  having  offered  fateeha  over  it.  The  above 
pindeean  are  called  oollah-ruhum  kay  pindeeax),  or  only 
ruhum.^ 

Some  fry  flour  in  ghee,  add  to  it  sugar,  fruits,  kViopra, 
dates,  sliced  almonds,  and  chironjee,f  and  offer  fateeha 
over  them.     This  is  called  asan  (easy). 


*  i.  e.  The  merciful  God's  Pindeean  ;  or  "  the  merciful." 
t  Nut  of  the  chironjia  sapida,  Roxb.  also  called  Pyal. 


XXVII.  vows  AND  OBLATIONS.  ^71 

Many  women  prepare  ruhum  (vide  above)  goolgoollay, 
mulleeda,  and  observe  rutjugga  (nocturnal  vigils),  sitting 
vip  all  night,  playing  on  the  d'hol  and  singing. 

Some  women,  at  weddings,  or  at  any  other  time,  after 
their  wishes  have  been  realized,  prepare  pindeean,  in  the 
name  of  Peer  Shittab.  The  manner  of  doing  this  is  as 
follows.  A  sohagin  (married)  woman,  or  a  widow,  is 
bathed,  dressed  neatly,  and  supplied  with  red  twisted 
thread,  on  which  are  formed  nine,  eleven,  or  nineteen  knots. 
She  is  then  dispatched  to  all  their  relatives  and  friends  for 
the  purpose  of  begging.  On  her  arrival  at  the  doors  of  the 
different  houses,  she  calls  out,  "  I  am  come  to  untie  the 
"  knots  of  Peer  Shittab."  Then  the  people  of  the  house 
throw  into  her  lap  half  a  seer  or  a  seer  of  unboiled  rice ; 
whereupon  she  unravels  one  of  the  knots.  When  all  the 
knots  have  been  thus  undone,  and  she  has  begged  at  the 
several  houses  corresponding  to  the  number  of  knots,  and 
returned  home,  the  mistress  of  the  house,  with  the  rice  thus 
obtained,  prepares  pindeean,  and  transmits  one  to  every 
house  where  the  woman  had  begged. 

Or,  in  the  name  of  Peer-millaoo,  they  prepare  rotee  of 
wheat,  or  dress  maat-kay-hhajee,*  and  place  along  with 
them  ^oor,  sugar,  ghee,  or  til  (gingilie)  oil,-f-  offer  fateeha 
over  them,  eat,  and  distribute  them  within  doors,  but  never 
carry  them  abroad.  Some  dig  an  allawa  (p.  173),  in  a 
corner  of  the  room,  over  which  they  wash  their  hands ;  | 
and  having  thrown  the  food,  together  with  the  remnants  of 
the  meal,  into  it,  they  fill  it  up  with  earth. 


•  Amaranthus  tristis,  Lin. 

t  Ol.  Sesam.  orientale,  Lin. 

X  The  Indian  mode  of  washing  hands  differs  from  the  European  : 
they  do  not  dip  their  hands  into  the  water,  but,  while  an  attendant 
pours  water  out  of  an  ewer,  wash  the  hands  over  the  basin. 


272  NUZUR-0-x\YAZ  ;  Chap. 

Or,  they  fill  Peer  Deedar's  koonday,*  with  duhee  and 
boiled  rice. 

Or,  in  the  name  of  Kat  Bmva  Sahib,  they  prepare  a 
curry  of  a  cock  and  rotee,  offer  fateeha  over  them,  and 
distribute. 

Some  women  preserve  choontees  -|-  (p.  32),  from  one  to 
five  in  number,  on  their  children's  heads,  and  consecrate 
them  in  the  name  of  some  celebrated  wullee,  saying,  "  I 
"  dedicate  this  to  so  and  so ;  and  when  the  child  has  at- 
"  tained  such  an  age  (specifying  it),  I  shall  prepare  polaoo, 
"  &c.,  offer  fateeha,  and  have  the  choontees  shaved  by  the 
"  barber.'' 

Again,  some  in  the  Dukk'hin  (or  south,  erroneously 
written  Deccan),  after  their  wishes  have  been  fulfilled, 
float  juhaz  (mimic  ships),  as  has  already  been  described 
under  the  head  of  huldee,  in  the  third  section  of  the  chapter 
treating  on  "  Marriage." 

Or,  they  merely  take  one,  two,  or  three  lamps  made  of 
paste  or  earth,  light  them  with  thread-wicks  in  ghee,  put 
them  on  an  earthen  or  brass  plate,  with  cowries  in  them, 
more  or  less  according  to  their  means,  and  carry  them  to 
the  sea-beach,  or  to  the  margin  of  any  river,  spring,  or 
well,  offer  fateeha  over  them,  and  leave  them  there.  In 
carrying  them  thither,  shopkeepers  as  well  as  travellers  put 
cowries  and  pice  into  them.  After  the  fateeha,  children 
scramble  for  the  cowries  and  pice ;  but  the  brazen  dish  is 
brought  home  by  the  owner. 

There  are  some  people  who,  every  Thursday  in  the  year, 
put  a  few  flowers  and  some  sugar  in  a  dona,X  and  launch  it 

*  An  earthen  vessel,  somewhat  in  the  shape  of  a  flower-pot. 
t  Choontee,  the  plait  or  tie  of  hair  behind  the  head. 
X  Dona,  a  leaf  folded  up    so   as  to  hold  a  parcel  of  6fYt'/- leaves, 
flowers,  food,  or  any  other  thing. 


XXVII.  vows  AND  OBLATIONS.  273 

on  the  water,  in  the  name  of  Khoaja-khizur,  and  at  times 
throw  a  number  of  kowries  into  the  water. 

I  understand  that,  in  Bengal,  it  is  usual,  on  any  Thurs- 
day (but  among  the  rich  generally  on  the  last  one)  of  the 
Beng^alee  month  Bhadon,  for  both  men  and  women  to  fast 
all  day  in  the  name  of  Khoaja-khizur ;  and  that  having 
made  one  or  tyvo  jiihax,  alias  hayra,  or  mohur-pnnk''hec,  or 
luchka,  of  split  bamboo  frame-work,  covered  witli  coloured 
paper,  ornamented  with  tinsel,  beautifully  formed,  and  ele- 
gantly lighted  up  with  kiiwn  tviil*  and  decorated  with 
flowers,  they  burn  incense,  and  carry  sheerhirrinj  or  duleea^ 
and  7'oteean,  or  fowl-curries  with  7'oteeau,  or  sweetmeats, 
sometimes  to  the  amount  of  twenty  rupees'  worth ;  and 
playing  on  tasa-murfa,  baja-bujunfur,  mcqaray,  letting  off 
fire-works  in  great  pomp  and  state,  accompanied  by  friends 
and  relatives,  convey  them  on  men''s  shoulders,  as  they 
do  tnhoots  (p.  182),  to  the  brink  of  the  river,  where  they  fix 
them  on  floating  rafts,  made  by  trussing  the  trunks  of 
plantain-trees  on  bamboo  skewers.  They  also  take  a  couple 
of  plates,  one  containing  the  food  of  oblation,  the  other  the 
paste  or  silver  lamps,  lit  up  -wiXhghee  and  thread  (as  a  wick), 
and  having  had  fateeha  offered  over  them  by  the  moolla  in 
the  name  of  Khoaja-khizur,  they  give  to  the  moolla  his  fee 
of  a  rupee  or  two  for  performing  the  fateeha  ,•  and  having 
put  the  above  two  plates,  with  some  cash,  as  an  offering, 
into  it  they  set  it  adrift  on  the  water.  Afterwards,  grown-up 
persons  as  well  as  boys  jump  into  the  water,  swim  for,  and 
plunder  it. 

Some  take  the  hayras  to  the  middle  of  the  river,  and 


*  Kmvn-uml,\\i.  the  lotus,  but  here  referring  to  a  sort  of  a  shade 
made  v.'ith  mica  and  coloured  paper,  intended  to  represent  the  lotus, 
within  M-liich  they  burn  wax  candles. 

x 


274  NUZUR-O-NYAZ,  Chap. 

there  set  them  adrift ;  but,  previously  to  so  doing,  set  afloat 
on  the  stream  hundreds  of  earthen-plates,  one  after  another, 
containing  lamps.  A  few  of  the  more  wealthy  construct 
the  above  rafts  on  a  scale  sufficiently  large  to  allow  hundreds 
of  people  to  stand  on  one  of  them ;  and  fixing  numbers  of 
mohur-'punkliees^  &c.  on  it,  with  a  great  deal  of  illumina- 
tion, letting  off  fire-works,  burning  blue-lights,  and  firing 
off"  matchlocks,  they  float  down  with  the  tide  in  the  middle 
of  the  river.  The  whole  presents  a  fine  spectacle,  and  the 
crowd  of  spectators  enjoy  its  splendour  in  a  most  agreeable 
manner  from  the  shores.  After  which,  the  vowers  bring 
the  food  home,  entertain  their  friends  and  relatives  with  it, 
and  distribute  some  of  it  among  the  people  of  the  house. 

The  poor  place  on  two  earthen  plates,  U\o  goochee^  betel- 
leaves,  with  ^\e  soopareef  in  each,  a  little  7>ee^fl/ee  sheertiee^ 
folded  up  in  plantain  §  leaves,  and  two  lamps  with  c/hee, 
together  with  five,  nine,  or  twenty-one  kotvries,  or  as  many 
gundas\\  of  them,  and  take  along  with  these  an  empty  Iota, 
and  proceed  in  the  evening  to  the  banks  of  the  river ;  and 
there,  having  lighted  up  the  lamps,  they  get  the  fateeha 
offered  in  the  name  of  Khoaja-khizur  by  the  moolla  (to 
whom  they  give  the  koivries),  and  float  the  plates  on  the 
water,  which  the  children  immediately  plunder.  People 
behold  the  fun,  enjoy  a  laugh,  and  are  dehghted.  At  last 
the  person  who  has  made  the  vow  fills  the  lota  with  water 
and  brine-s  it  home,  and  with  a  mouthful  of  that  water 
breaks  fast,  takes  his  meal,  and  goes  to  sleep. 

After  the  same  fashion  they  perform  other  vows:  such  as, 


•  A  goocliee  is  a  bundle,  of  a  hundred  betel-leaves. 

t  Sooparee,  areca-nuts,  or  betel-nuts. 

J   Peetalee  sheernee.  cakes  aijaggree  or  raw  sugar. 

§  Musa  paradisiaca,  T.iu  ||  Four  of  any  thing-  is  ^  gunda.. 


XXVTT.  VOWS  AND  OBLATIONS.  275 

Lunggiir,  detailed  under  the  head  of  Mohurrum,  p.  217 

Gendgiihwara 220 

Door,  Baoolee,  Bolaq     do. 

Bmjree 239 

Buddliee  242 

Kundoree     249 

Glioray    250 

Koonday  • do. 

And  in  the  same  manner,  in  the  name  of  renowned  indi- 
viduals, they  put  on  their  children  nu^h-nees,  htmslees, 
tozvqs,  ssunjeers,  and  torras. 

It  is  a  general  custom  that  when  about  to  undertake  a 
journey,  or  when  a  misfortune  befalls  a  person,  they  tie  up 
a  jiice,  a  quarter,  half  or  one  rupee  piece,  or  a  cKhuUa,^  in 
a  bit  of  cloth  dyed  yellow  with  turmeric,  in  the  name  of 
Emam  Zamin,  and  wear  it  tied  on  to  the  left  upper  arm. 
On  reaching  their  destination  in  safety,  or  in  getting  rid  of 
their  affliction,  they  take  it  off;  and  with  its  value,  or 
adding  something  to  it,  they  purchase  sheernee,  or  prepare 
maleeda  or  some  sort  of  polaoo,  and  offer  fateeha  in  the 
name  of  his  holiness.^j* 

Learned  men,  exclusive  of  the  nuxur-oollah,  nyn%-e-rus~ 
sool^  fateeha  e  hu%rut-shah\  and  peer-e-dustugeer,  perform 


*   Ch^hulla,  a  thin  wii-y  metallic  ring:. 

-|-  "  When  any  one  is  going'  on  a  journey,  the  friends  send  bands  of 
"  silk  or  riband,  in  the  folds  of  which  are  secured  silver  or  gold  coins. 
"  These  are  to  bo  tied  on  the  arm  of  the  person  projecting  the  journey, 
"  and  such  offerings  are  called  Emam  zaminee,  or  the  Emaiyi's  pro- 
"  tection.  Should  the  traveller  be  distressed  on  his  journey,  he  ma}', 
"  without  blame,  make  use  of  any  such  deposits  tied  on  his  arm,  but 
"  only  in  emergencies.  None  such  occurring,  he  is  expected,  when 
"  his  journey  is  accomplished  in  safety,  to  divide  all  these  offerings  of 
"  his  friends  amongst  righteous  people.  The  Sycds  may  accept  these 
"  gifts,  such  being  considered  holy,  (paak).'''' — Mrs.  Meer,  vol.  i. 
p.  253.  X  Huzriit  Ska//,  a  name  of  Mowla  AUee. 

T  2 


276  NUZUR-0-NYAZ,  Chap. 

two  or  four  other  vows  and  oblations;  such  as  tosha,'^  in 
the  name  of  Shah-Ahmud-Abd-ool-Huq  of  Rad'holee.  They 
prepare  hulwa  with  equal  weights  oi ghee,  sugar,  and  flour ; 
the  more  devout  preparing  and  eating  it  themselves,  on  no 
account  ever  giving  any  of  it  to  smokers  or  to  women. 

In  the  name  of  Su-munnee,  alias  Shah  Shurf  Boo  Allee 
Qulundur,  and  Shah  Shurf  ood  Deen  Yeh-eea  Moonayree, 
and  Ahmud  Khan,  and  Moobariz  Khan,  they  prepare  a 
dish  of  food,  of  one  maund\  of  qoorma  made  of  meat,  one 
maimdofdiihee,  one  maund  of  wheaten  mimday  or  rootecan 
(i.  e.  leavened  or  unleavened  bread),  oWer  fa teeha  over  them, 
and  distribute  them  among  men  and  women. 

They  also  perform  the  tosha  of  the  ashah-e-kuhuf  ;\ 
dressing:  meat  or  rofeeon  with  duhee.  Seven  brothers, 
called  Aleekha,  Muksulimta,  Tub-yu-nus,  Kushfootut, 
Udurqut,  Yunus,  and  Yuanus,  were  very  cordial  friends 
together,  and  the  most  virtuous  among  the  children  of 
Israel ;  and  they  had  also  an  affectionate  dog,  named  Qut- 
meera.  In  the  name  of  these  seven,  diey  take  out  seven 
plates  full  of  the  above  food,  offer  fateelia  over,  then  eat, 
and  distribute  them.  They  have  likewise  a  separate  dish 
for  the  dog,  which  is  not  placed  with  the  others,  but  given 
to  some  dog  to  eat. 

The  Sheeahs  prepare  hazree  (breakfast)  in  the  name  of 
his  holiness  'Abbas  Allee  Ullum-burdar,  Hosein's  step-bro- 


•  Tosha,  provision,  particularly,  of  a  traveller,  or  that  which  is 
carried  with  the  funeral  of  a  deceased  person,  to  support  him  duriii<> 
his  journey  to  the  other  world.      Jlaticnm. 

t  A  imui  or  maund,  equal  to  forty  seers  or  eighty  lbs. 

X  Ashnh-e  kuhitf,  or  the  companions  of  the  cave;  i.e.  the  seven 
sleepers.  This  is  founded  on  u  legend  of  seven  young-  Christians  of 
Ephesus,  who  fled,  as  they  say,  from  the  persecution  of  the  emperor 
Decius,  and  slept  in  a  cave,  accompanied  only  by  their  do<j,  for  three 
hundred  and  nine  years.  Mohummud  has  adopted  this  stoiy  in  the 
eighteenth  chapter  of  the  Quran. 


XXVII.  vows  AND  OBLATIONS.  077 

ther ;  i.  e.  they  cook  polaoo,  rotee,  curries,  &c.  and  distri- 
bute them ;  but  among  none  save  Sheeahs.  In  fact,  after 
the  fateeha,  they  even  revile  the  companions  before  they 
partake  of  the  food. 

The  generality  of  their  women  vow  and  make  poorun  in 
the  name  of  Eemam  Jaffur  Sadiq  (may  God  be  pleased 
with  him  !).  That  is,  they  dress  pooreean,  offer  fateeha^ 
eat,  and  distribute  it  to  all. 

Some  women  make  the  kundoree  of  her  ladyship,  Beebee 
Fateemat-ooz  Zohura.  That  is,  they  prepare  various  kinds 
of  food  in  a  private*  place,  of  which  respectable  and  vir- 
tuous ladies  are  alone  entitled  to  partake :  no  one  else  is 
allowed  a  share.  Men  are  not  even  permitted  to  look  at  it, 
and  the  fateeha  is  offered  over  it,  under  cover  of  a  curtain. 

Sometimes  they  prepare  beehee  ka  sanuk,  alias  beebee  ka 
basun,  (p.  108). 

Some  women  prepare,  in  the  name  of  Shah  Dawul,  roteean 
with  Juwar,f  bajray,\  or  any  other  kind  of  grain,  maleeda, 
maat  kay  bhajee,  and  place  goor  along  with  them,  and  offer 
fateeha.  Some  prepare  them  with  their  own  money,  with 
more  or  less  grain  procured  by  begging.  The  man  or 
woman  who  is  sent  to  beg,  goes  to  the  houses  either  of  their 
relatives  or  of  strangers,  and  calls  out  shah-dawul.  The 
landlord,  on  hearing  the  sound,  gives  him  a  seer  or  half  a 
seer  of  any  kind  of  grain.  Some  sacrifice  a  sheep  in  his 
name,  cook  polaoo  and  quleea,  eat  and  distribute. 

Some,  when  any  difficulty  or  misfortune  befalls  them,  set 
out  on  their  travels  with  their  wives  and  families,  all  dressed 
in  blue;  and   subsist   (lit.    fill  their   bellies)   by  begging. 

•  In  secret,  because  being  her  ladyship's  food,  it  is  not  proper  that 
every  one,  especially  men,  should  see  it. 

t  Juivar,  or  L;reat  iiiillct  (Molcus  saccliaratus.   Lin.). 

X  Bujray,  (liolcus  spicatius,  Lin.  Panicuni  spinatuni,  Roxi).). 


278  NUZUR-O-NYAZ,  Chap. 

When  their  difficulties  have  been  removed  they  return 
home,  and  make  vows  according  to  their  means. 

Some  irreligious  women  prepare  kurrahee*  (or  goolgool- 
lay),  in  the  name  of  Sheikh  Suddoo,  and  by  artifice,  (for  if 
known  that  it  is  Sheikh  Suddoo' s  fateeha,  no  one  would 
perform  it)  contrive  to  get  the  person  who  offers  fateehas  to 
do  it  over  this  food.  This  ceremony  is  denominated  meean 
kee  (or  Sheikh  Suddoof  kee)  kurrohee. 

Moreover,  some  impious  women  fix  ujjon  a  day,  and 
dressing  themselves  in  men's  clothes,  have  a  meeting  at 
night,  which  is  called  bythiik.  In  this  assembly  they  have 
flowers,  pan,  uttur,  sundul,  and  sheernee.  Domneeans  or 
other  women  play  on  the  'puk''hawnj  or  dlioluk,  and  sing. 
Then  this  wicked  woman,  on  whose  head  Sheikh  Suddoo  is, 
becoming  as  if  intoxicated,  continues  whu'ling  her  head 
round ;  and  foolish  women  who  wish  any  particular  thing 
to  happen,  apply  to  her,  to  direct  them  how  to  suc- 
ceed in  accomplishing  it.  For  instance,  a  woman  says 
"  Meean,  I  go  sudqeeX  (or  I  offer  my  life  for  you ;)  that  I 
"  may  have  a  child."  Then  the  revolving  woman,  if  she 
pleases,  gives  her  a  beera,§  some  of  her  own  oogal,\\  or  some 
sheernee,  which  she,  with  profound  faith,  actually  eats. 
However,  God  is  Lord  of  all,  and  it  depends  upon  his  will 
and  pleasure  whether  the  woman  shall  be  with  child  or  not. 
But  if  perchance  she  should  bring  forth  a  child,  the  belief 
of  these  unfortunate  creatures  in  these  things  is  wonderfully 
confirmed,  and  they  turn  real  infidels.  Should  she  not  have 
a  child,  she  concludes  Meeaw  is  angry  with  her,  and  re- 


•  Kurrahee,  or  irying-pan.  t  Vide  Plate. 

X  Siidqee  jana,  to  become  a  sacrifice  for  the  welfare,  &c.  of  another. 

§  Beera.     Vide  Glossary,  ^mm  Ay?  it't">'«. 

II  Oogal,  that  which  is  spit  out  after  chewiiig  bcklAQ'di. 


XXVII.  vows  AND  OBLATIONS.  279 

peats  the  ceremony  with  redoubled  credulity.  The  case  is 
similar  in  other  affairs. 

Sensible  and  learned  people  have  no  faith  in  Sheikh  S'ud- 
doo,  but  consider  him  in  the  light  of  a  devil.  His  tomb,  or 
rather  the  spot  marked  out  where  he  disappeared,  is  at 
Amrohee,  where  there  is  always  a  great  deal  of  noise  and 
bustle.* 

Besides  these  there  are  other  objects  of  superstition  ;  such 
as  malignant  spirits,  fairies,  Ntirseea,f  Mata,f  &c.  in  which 
many  believe.    May  God  blacken  the  faces]:  of  such  people. 

Some,  to  obtain  the  accomplishment  of  their  wishes,  peti- 
tion his  majesty  Seekundur  (Alexander  tlie  Great),  vowing 
that  should  their  desire  be  gratified  they  will  offer  up 
horses  in  his  name.  Accordingly,  when  their  wishes  are 
realized,  tliey  cause  small  burnt  earthen-horses  with  riders 
on  them  to  be  made,  and  having  had  fateeha  offered  in  his 
highness's  name,  they  convey  them  in  great  pomp  and  state 
to  the  spot  fixed  on  for  his  astana,  and  place  them  there ; 
and  at  such  places  hundreds  of  such  horses  lie  in  heaps. 

Some,  after  making  small  horses,  place  them  in  front  of 
their  houses,  or  set  them  up  over  their  doors. 

Many,  among  Hindoos  as    well  as    Moosulmans,   have 

♦  "  The  ignorant  part  of  the  population  of  Hindoostaii,"  Mrs.  M. 
H.  Ali  observes,  "hold  a  superstitious  belief  in  the  occasional  visi- 
"  tations  of  the  spirit  of  Sheikh  Suddoo.  It  is  very  common  to  hear 
"  the  vulgar  people  say,  if  any  one  of  their  friends  is  afflicted  with 
"  melancholy,  hypochondria,  &c. :  '  Ay,  it  is  the  spirit  of  Sheikh 
"  Suddoo  has  possessed  him.'  In  such  cases  the  spirit  is  dislodged 
"  from  the  afflicted  person  by  sweetmeats,  to  be  distributed  among 
"  the  poor ;  to  which  is  added,  if  possible,  the  sacrifice  of  a  black 
"  goat."  For  further  particulars  of  the  history  of  Sheikh  Suddoo, 
vide  Mrs.  M.  II.  All's  "  Observations  on  the  Mussulmans  of  India," 
vol.  ii.  p.  324. 

t  Hindoo  deities. 

X  That  is,  send  them  to  hell ;  for  the  moment  thev  get  tliere,  their 
faces  are  supposed  to  get  black  by  being  scorched  iu  the  iirc. 


280  NUZUR-O-NYAZ.  Chap. 

great  veneration  for  the  above  celebrated  character ;  and  I 
have  observed,  in  some  places,  Hindoos  offer  horses  in  the 
above  way  in  the  name  of  some  of  their  deities  ;  consequently 
it  cannot  be  discovered  without  enquiry  whether  such  places 
are  astanas  or  idol  temples. 

Independently  of  these,  there  are  innumerable  other  saints, 
at  whose  shrines  oblations  are  offered  ;  and  that  usually  at 
their  oorses ;  at  many  of  them  by  Hindoos  as  well  as  Moosul- 
mans.  I  shall  name  a  few  of  those  most  generally  known,  e.g. 

Sooltan  Sarwar,  at  Baloutch,  four  coss  from  IVfoultan. 

Shah  Shums-ood-Deen-Dariai,  at  Depaldal  in  Lahore. 

Qoottoob  Sahib,  or  Qoottoob-ood-Deen,  near  Dehli. 

Sheikh  Buha-ood-Deen,  Zakaria  (or  Zukhmee;  vide 
Mooltan  Ham.  Gaz.)  at  Cotcaror  in  Moultan. 

Furreed-ood-Deen  (surnamed  Shukurgunj),  at  Ghana- 
wal  near  Moultan. 

Shah  Nizzam-ood-Deen  Owleea,  at  Dehli. 

Kubeer  punthee,  or  Nanuk  punthee,  at  Ruttunpore  in 
Oude. 

Baba  Lai,  at  Dhianpoor  in  Lahore. 

Shah  Dola,  at  Sealkote  in  Lahore. 

Syed  Shah  Zouhour,  at  Allahabad. 

Sheikh  Mohummud  Ali  Hazin  Gillanee,  at  Benares  in 
Allahabad. 

Hosein  Abdaul,  or  Baba  Wullee,  in  a  valley  called  Ho- 
sein  Abdaul,  in  Lahore. 

Peer  Julal,  near  Lucknow,  in  Oude. 

Syed  Zein  ool  Abay  Deen,  at  Rowza,  in  Aurangabad. 

Shah  Arzanee,  at  Patna,  in  Bahar. 

Shah  Lohaunee,  at  Monghir,  in  Bahar. 

Nekmundun,  at  Bhowanipoor,  in  Bengal. 

Asoph-ood-Dowlah,  at  Lucknow,  in  Oude. 

Shah  Selim  Chishtee,  at  Futtipoor  Sikra,  in  Agra. 


XXVIII.        TUREEQUT,  (PATH  TO  HEAVEN.)  281 

Hafiz,  at  Shiraz,  in  Persia. 
Mowluwee  Meer  Askaree,  at  Juanpoor. 
Kureem-ood-Deen. 
Zain  Shah,  &c. 

In  the  Duk'hun: 
Huzrut    Baba    Fuqr-ood-Deen    Gunj-ool-Israr,    at   Pil- 

goonda,  in  Mysore. 
Chundur  Buddun,  and  Mohy  Yeear,  at  Cuddry  Caticul, 

in  Canara. 
Tubur-e-Allum,  or  Nuthur  Wullee,  at  Trichinopoly. 
Syed  Abd-ool-Qadir,  at  Oodgeer. 
Hajee  Ruhmut  Oollah,  at  llumtabad. 
Baba  Boodun,  or  Hyat-ool-Buhur,  on   Baba  Boodun's 

Mountains,  (S.E.  of  Nuggur  or  Bednore),  in  Beejapoor. 
Malik  Ryhan  Sahib,  at  (Burra)  Serah,  in  Mysore. 
Sheikh  Furreed,  at  Gooty  in  the  ceded  districts. 
Seekundur  Padshah,  at  Madura,  in  S.  Carnatic. 
Karwa  Owleea  at  Tripetty  in  the  Carnatic. 
Hydur  Wullee,  at  Muroodga. 
Tippoo  Padshah,  at  Arcot,  in  the  Carnatic,  &c.  &c. 


CHAPTER  XXVIII. 

Concerning'  Tureequt,  or  the  Path  {i.  e.  to  Heaven).  It  comprises 
three  sections ;  viz.  1st.  The  hecoming  a  Moorecd  (disciple) ;  -d. 
The  manner  of  makinf^f  a  Fuqccr  (devotee),  and  the  investiture  of 
the  Kheelajut  (deputyship) ;  3d.  The  austerities  requisite  to  be 
practised  in  order  to  become  a  JVnllee  (saint). 

Sect.  1.   The  becoming  a  Mooreed,  or  Disciple. 

The  custom  of  making  Mooreeds  had  its  origin  with  our 
ancestors.  The  becoming  one  is  also  termed  TuUjeen  or 
Byat.     For  this  purpose,  there  are  sages  or  Mushaekhs, 


282  MAKING  A  MOOREED,         Chap.  XXVIII. 

who  are  great  votaries,  virtuous,  sensible  and  learned,  and 
whose  office  it  is  to  do  it. 

When  a  man  or  woman  wishes  to  become  a  Mooreed,  he 
goes  to  one  of  the  sages  belonging  to  the  household  of  the 
particular  peer  (saint),  in  whose  silsilla  (family  descent) 
he  himself  has  established  his  belief,  or  invites  him  and 
other  friends  and  I'elations  to  his  own  house,  and  there, 
should  Providence  have  blessed  him  with  the  means,  he 
entertains  them  with  jjolaoo,  &c. 

Either  before  or  after  dinner,  in  the  presence  of  the 
assembly,  or  in  a  closet,  the  Moorshud,  after  performing 
wuzoo,  with  his  face  turned  towards  the  East,  seats  the  can- 
didate for  the  moor eedship  before  him,  with  his  face  tov.ards 
him,*  or,  as  with  some,  facing  any  way.  Then  he  takes 
hold  of  the  right  hand  of  the  Mooreed  with  his  (their 
thumbs  touching  one  another,  some\that  after  the  manner 
of  shaking  hands),  and  keeps  them  together.  If  it  be  a 
female,  and  one  in  the  habit  of  going  about  openly,  she 
takes  hold  of  one  extremity  of  a  handkerchief  or  piitka^ 
and  he  the  other,  while  he  is  making  her  a  moreed ;  but  if 
she  be  one  who  is  veiled  from  public  observation,  she  sits 
concealed  behind  a  skreen  or  curtain  (and  that  because  the 
peer  is  one  of  the  excluded,  that  is  not  a  relative,  although 
he  be  a  Moorshud^,  and  she  thus  lays  hold  of  the  hand- 
kerchief or  putka  as  above,  and  becomes  a  disciple.  They 
deposit  near  them,  for  the  Moorshud,  according  to  their 
means,  a  suit  of  clothes,  a  khiluut,  some  ready-money, 
d''han-kay  klieeleeaw,  butasha,  sheernee,  sundiil,  ornaments 
or  garlands  made  of  flowers,  and  lighted  benjamin-pastiles. 

First  of  all  he  directs  the  discij^le  to  repeat  the  Usiugfar 
(or  deprecation),  and  the  five  kulmay  (or  creeds),  besides 

*  So  that  the  disciple  may  look  towards  the  \\*est  or  the  qibla. 


Sfif  T.  1.  OR  DISCIPLE 

some  other  supplications ;  after  which  the  3Iooreed  says  to 
his  peer,  "  Whatever  sins  I  have  intentionally,  or  unin- 
"  tentionally  committed,  I  do  now,  this  instant,  repent  of, 
"  and  I  promise  sincerely,  before  my  peer,  and  in  the 
"  presence  of  God  and  his  Messenger,  never  to  commit 
"  them  again."  Then  the  Moorshud  sums  up  to  him  the 
names  of  all  his  peers  contained  in  the  SJmjra,*  which  goes 
back  as  far  as  the  time  of  the  Prophet  (the  peace  !  &c.); 
and  enquires,  "  Do  you  consent  to  acknowledge  these 
"  peers  f 

Some  'peers,  naming  merely  their  own  Moorshud,  ask, 
"  As  I  have  accepted  him,  do  you  accept  me  as  your 
"  moorshud  f  The  disciple  replies,  in  either  case,  "  I 
"  do.""  When  he  has  repeated  all  their  names,  he  lets  go 
the  disciple's  hand,  takes  a  cup  of  shurhut,  offers  certain 
supplications  over  it,  and,  having  blown  upon  it,  and  taken 
two  or  three  mouthfuls  of  it  himself,  hands  it  to  his  dis- 
ciple, who  instantly  rises  from  his  seat,  and  drinks  the 
whole  off"  with  the  utmost  reverence.  Some  Moorshuds 
make  them  also  read  two  rukat  prayers  of  Shoohreea 
(thanksgiving).  After  this,  such  money,  &c.  as  was  in- 
tended for  the  Moorshud  is  presented  to  him.  The  can- 
didate, after  having  been  made  a  Mooreed,  makes  qudum- 
boseef  to  the  31oorshud  and  sulam  to  all  present,  who 
return  the  sulam,  adding,  "  Be  thou  blessed." 

Next  day  or  the  day  after,  the  Moorshud  furnishes  his 
disciple  with  a  copy  of  the  Shujra,  in  order  that  he  may 
remember  them. 

Some  foolish  and  ignorant  people  consider  these  Shujras 
as  most  sacred,  and  even  venerate  them  more  than  the  Qoran: 

•  Shujra  (vulgo.  Shijra).     A  list  of  saints  or  holy  predecessors,  in 
the  form  of  a  genealogical  ti'ee  given  to  disciples, 
t  Vide  Sulam,  Gloss. 


084  MAKING  A  FUQEER,         CiiAP.  XXVIIl. 

nay,  tliey  make  amulets  of  tliem,  and  wear  them  round 
their  arms  and  necks ;  and  when  they  die  are  buried  with 
these  placed  on  their  breasts. 

The  Moorshud  then  reveals  to  the  disciple,  in  a  whisper, 
(lit.  breast  to  breast,  hand  in  hand,  and  ear  to  ear),  all  the 
secret  mysteries  of  godliness. 

They  esteem  moorshiids  as  their  own  fathers,  and  people 
in  the  world  are  said  to  have  four  fathers  :  as  stated  before, 
when  treating  of  the  Qoran  kee  Huddeea,  p.  48. 

Sect.  2.  The  manner  of  making  a  Fuqeer  {Devotee^ ; 
the  consideration  of  the  four  Peers  (Saints,)  and  four- 
teen khan-waday  {Households),  from  which  Fuqcers  in 
general  have  descended;  together  with  other  varieties  of 
Fuqeei's,  as  also  of  Mushaekhs ;  and  the  investiture 
with  the  Kheelafut  {Deputyship). 

When  a  moorshud  is  about  to  make  any  one  a  fuqeer, 
either  in  his  own  silsilla  (race)  or  in  any  other  in  which  he 
has  the  authority  so  to  do,  the  candidate,  according  to  his 
means,  prepares  polaoo,  birreeanee,  or  qnleea,  and  7idn, 
and  gives  a  mayla."^  On  this  occasion  about  forty  or  fifty 
fuqeers,  more  or  less,  of  various  tribes,  together  Avith  their 
friends  and  beggars,  are  assembled  by  invitation,  and  the 
fuqeer  whose  office  it  is  to  bear  the  messages  of  invitation  is 
named  Iznee.  At  the  time  of  making  one  a  fuqeer  they 
have  flowers,  sundul,  sheernee,  ganja,  hhung,  sooklia,  goo- 
rakoo,  all  })rcsent.  The  moorshud  first  of  all  gets  the  can- 
didate's four  ahroos,  viz.  the  hair  of  his  beard,  of  his  mus- 
tachios,  of  his  eyebrows,  and  of  the  rest  of  the  body,  re- 
moved ;  or  instead  of  shaving   these,  tliey  clip  a  few  (lit. 


*  Mayla,  literally  sigiiilies  u  fair,  but  is  a  term  also  applied  to  enter- 
tainments given  iofuqecrs. 


Sect.  2.  OR  DEVOTEE.  285 

five  or  seven)  hairs  off  each  part  witli  a  pair  of  scissors. 
During  the  operation  of  shaving  off  the  hair  and  paring  tlie 
nails,  &c.  there  are  certain  sentences  of  the  Qoran,  or  sup- 
plications in  Arahic  Avhich  the  moorshud  repeats.  Then, 
after  having  had  i\\e  fiiqeer  bathed,  he  makes  him  stand  or 
sit  before  him,  and  repeat  the  dxeJinlma  y-eShiireeuf ;  vi^. 
1st.  Kulma-e-ty-ub  ;  2d  Knlma-e-shnhadut ;  3d.  Kulma- 
e-tiimjeed',  4th.  Kiilma-e-toic-heed ;  5th.  Kulma-e-rud-e- 
koofoor ;  and  the  common  tistugfar,  as  well  as  ten  other 
kulmay  (creeds)  current  amowg^  fuqeers. 

Having  then  imparted  to  him  such  admonition  and  advice 
as  he  deems  necessary,  he  repeats  again  the  names  of  all 
his  moorshuds  to  him  ;  and  asks,  "  Have  you  consented  to 
"  acknowledge  me  and  all  these  T''  The  other  replies,  "  I 
"  have.''  When  he  has  made  him  repeat  this  three  times, 
he,  either  with  his  own  hands  places  a  taj  (cap)  on  his 
head,  or  gets  another  to  do  it ;  he  then  ties  a  small  cloth 
tui'ban  of  eight  or  ten  cubits''  length  around  it,  puts  a  kufnee 
or  alfa,  tusbeeh-an,  kiintha,  and  sylee  round  his  neck,  a 
leather  tusma,  a  limgote,  or  loong^  and  kummurhund  about 
his  waist,  suspends  a  small  circular  piece  of  white  mother- 
of-pearl  called  da/ to  his  foot,  and  hands  to  him  a  clihurree- 
romal*  and  a  kuch-kole,  alias  kishtee,f  &c.  He  then  gives 
him  some  of  his  own  jhoofha  (contaminated)  shurbut  to 
drink.  On  putting  on  each  article,  he  repeats  certain  sen- 
tences of  the  Q&ran  or  some  Arabic  supplications.  When 
the  fuqeer  is  completely  decked  out  in  his  new  garb,  the 
2)eer  gives  him  a  new  name ;  such  as  Bismilla-shah,  Umr- 


•  Chlmrree-ro7nnl,  i.e  a  chliurrce  or  twif?  of  a  tree,  (p.  295)  with  a 
romal  or  handkerchief  wound  round  the  upper  end  of  it. 

t  A  beggar's  wallet,  which  consists  generally  of  the  shell  of  tlic 
double  sea  cocoa-nut,  (cocos  maldivica,  Willd;  Lodoicea  scchellaruni, 
Lab.) 


286  MAKING  A  FUQEER,         Chap.  XXVITI. 

oollali-shah,  Hussun-oollah-shah,  Lutteef-shah,  or  Goolzar- 
sliah,  &c.  In  short,  in  every  instance  they  have  the  word 
shah  (king)  affixed  to  their  names  ;  as  much  as  to  signify, 
that  he  is  lord  over  his  own  will  and  has  renounced  the 
world.  Then  all  the  fuqeers  call  out,  "he  is  made  !  he  is 
"  made  !""  and  the  man  ever  after  goes  under  his  new  name. 
Then  the  moorshud  makes  him  direct  his  face  towards  the 
qibla  and  perform  sijdah  (prostration)  to  God.  After  which, 
instead  of  uttering  the  usual  salutation  zis sulci m-oon-aly- 
koojn,  he,  adopting  the  fuqeers''  technical  mode  of  expres- 
sion, says  to  the  moorshud  and  all  the  members  of  the 
assembly,  "  Eshq-Allah,  wo  Moorshud-Allah,''''*  or,  "  Eshq- 
"  Allah  jumma  fooqra  Allah  ;"f  to  which  the  moorshud 
and  others,  instead  of  replying  "  wo-ally-Jwomoos-sulam,^' 
as  other  people  would  do,  answer,  "  sudara  eshq,  jummal 
"  Allah!'''X  These  various  ceremonies  observed  hy  fuqeers, 
such  as  reading  certain  sentences  of  the  Qoran,  wearing 
alfa,  kunfha,  &c.,  are  not  consonant  either  to  the  shurra, 
the  word  of  God,  or  the  traditional  sayings  of  the  Prophet. 
They  have  notwithstanding  gained  ground,  like  many  other 
customs  which  have  been  corrupted,  in  Hindoostan. 

At  the  conclusion  of  this  the  moorshud  gives  to  the 
fuqeer  the  following  precepts  ;  vix.  1st.  what  stands,  do  not 
touch ;  what  lies  down,  do  not  move ;  (meaning,  do  not 
steal).  2d.  Let  your  tongue  observe  truth ;  (or,  do  not  lie). 
3d.  Keep  your  limggotee  on  tight;  {i.e.  commit  no  adultery). 
4th.  Treasure  these  vip  in  your  mind,  child.  Beware. 
Exert  yourself ;  gain  your  livelihood  by  begging  or  work- 
ing, it  matters  not  which  ;  but  eat  things  lawful. 


*  To  the  elect  of  God,  and  the  spiritual  guide  to  God. 
t  To  the  favourites  of  God,  to  all  \.\\^  fuqeers  of  God. 
X  Be  always  beloved,  thou  beauty  of  God. 


Sect  2.  OR  DEVOTEE.  gg? 

Then  they  distribute  food  among  the  fuqeers,  giving 
each  such  share  as  he  is  entitled  to.^' 

When  all  this  is  done,  the  above  individual  is  constituted 
a  real  fuqeer ;  and  no  one  reproaches  him  thereafter,  for 
associating  with  fuqeers. 

It  is  a  rule  with  fuqeers,  whether  tliey  do  or  do  not  per- 
form prayers  at  the  appointed  seasons,  that  tliey  must  repeat 
something  or  other  on  their  beds,  and  make  sijdah  to  the 
deity.  This,  in  their  phraseology,  is  called  histurray  hay 
asknan  ruh-na  {i.  e.  being  friends  with  one's  bed).  When 
they  have  occasion  to  sulam  to  any  one,  they  say,  "  Allah 
"  Allah  hy  hurray,  haboo  !  khoosh  ru-Jio  f^  or  "  saeea 
"  Allee  ivo  niibbee  ha  nihay."\  In  like  manner,  Avhen 
people  of  the  world  salute  a /wgeer,  they  say,  '•'' bundngee 
"  hy  shah  sahib,''''  or  "  suUmi  hy  shah  sahib,''''  (i.  e.  I  salute 
you  master  sire  !);  because,  in  hecommg  fuqeers,  they  rise 
in  dignity. 

All  fuqeers  have  originated  from  char  jjeer  (or  four  spi- 
ritual guides)  ;  and  chowda  khan-waday  (or  fourteen  house- 
holds); and  the  following  is  the  connexion.  The  1st.  jieer 
was  Huzrut  Moortooza  Allee;  he  invested  with  the  kheelafut 
(deputy ship)  the  2d.  peer  Khoaja  Hussun  Busree  ;  he  con- 
stituted his  deputies,  the  3d.  peer  Khoaja  Hubeeb  Ajmee, 
and  the  4th.  peer  Abd-ool- Wahid  bin  Zyd  Koofee. 

From  the  third  peer  have  descended  nine  households,  vi%. 
1st.  Hubeebeeaw,  from  Hubeeb  Ajmee;  2d.  Tyfooreea^i, 
from    Baeezeed    Bostaniee,    surnamed    Tyfoor ;    3d.  Kur- 


•  Alluding-  to  the  custom  among  them  of  giving-  a  double  portion  to 
moorshuds,  khulee/as  and  Mukandar  (or  who  are  resident;  i.e.  not,  as 
most  are,  \.Ydi\e\\\r\^)  fuqeers  ;  and  to  all  the  rest,  one. 

t  Or  "  God,  God  is  great,  squire.     Be  happy." 

X  May  the  fa\our  (lit.  the  shadow)  of  Allee  and  of  the  Proi)het  be 
upon  you. 


288  ORIGIN  OF  FUQEERS.       Chap.  XXVIII. 

kheeaw,  from  Sheikh  Maroof  Kurkhee ;  4th.  Joneitleea??, 
from  Joneid  Bugdaclee.  To  these  the  Tuhqatee  fuqeers 
trace  their  origin. — 5th.  Suqteea?i,  from  Sirree  Suqtee  ;  6th. 
Gazrooneeaw,  from  Abo-ooUah-Huqeeqee,  alias  Himeef 
Gazroonee ;  7th.  Turtooseeaw,  from  Abdool  fiirrah  Tur- 
toosee.  The  Qadiree  fuqeers  descend  from  these.  8tli. 
Firdoseeaw,  from  Nujum-ood-Deen  Kubrec  Firdosee  ;  9th. 
Sohurwurdccaw,  from  Sheikli  Zeca-ood-Decn  Aboo  Niijeeb 
Sohurwurdee.  From  these  have  sprung  the  Sohiirwurdee 
fuqeers. 

From  the  fourth  peer  liave  sprung  five  lineages,  viz. 
10th.  Zydeea7i,  from  Abd-ool- Wahid  bin  Zyd ;  11th. 
Aeeazecaw,  from  Foozyl  bin  Aeeaz ;  12th.  Adhumeea??, 
from  Eebraheem  Adhum  Bulkhee;  13th.  Hoobyreea?^ 
from  Ameen-ood-Deen  Hoobyrut-ool-Busrec;  14th.  Chish- 
teeaw,  from  Sheikh  Aboo  Is'haq  Chishtee.  From  these 
have  descended  the  Chishfeean  fiqeers. 

Besides  these  there  are  a  few  other  families  among 
fuqeers ;  but  these  fourteen  are  the  principal  ones,  from 
which  the  rest  have  branched  off. 

The  origin  of  most  of  them  may  be  traced  to  his  holiness 
Allee-ool-Moortooza,  and  of  one  or  two  to  Aboo  liukur 
Siddeeq,  and  from  them  to  his  holiness  Mohummud  Moo.s- 
tuffa  (the  peace  !  &c.) 

The  following  are  a  few  oi  \)ciQ  fuqeers^  descendants  of 
the  above,  whom  we  meet  with  in  this  country  (Hin- 
doostan). 

1st.  Qadlreea,  alias  Baiiuwa,  sprung  from  Syed  Abd- 
ool-Qadir  Jillanee,  surnamcd  Peer-e-Dustugeer  (p.  S37), 
and  his  disciples  assuming  his  name  call  tiiemselves  Qadi- 
reea.  Tlieir  dress  is  white,  green,  or  coloiu'ed  v^itli  red 
ochre. 

2d.  Chishteea,  followers  of  Khoaja  Bunda  Nuwaz  (the 


Sect.  2.  IN  IIINDOOSTAN.  289 

long-ringletted,  p.  2G5).  These  fitqcers  are  extremely  par- 
tial to  vocal  music,  as  was  their  jjeer,  Khoaja,  who  in  one 
of  his  fits  of  religious  reverie  observed,  that  singing  was 
the  food  and  support  of  the  soul,  it  is  tlierefore  proper  that 
we  should  both  sing  and  listen  to  singing.  They  dress  as 
they  please. 

Sheeahs  generally  become  fuqeers  of  this  description. 
They  tie  the  dChuttee  (clothes,  p.  177,  227)  which  had  been 
fastened  to  the  eemamein(idlums)io  their  necks, upper  arms, 
or  cKhuttee  (p.  295)  with  great  faith,  and  preserve  kakools 
on  their  heads ;  i.  e.  shave  half  the  head  and  leave  long 
hair  on  the  other  half;  and  they  constantly  repeat  Allee's 
name,  and  esteem  him  equal  to  God  and  the  Prophet. 

3d.  Shootareea,  descendants  of  Shah  Abd-ooUah  Shootar- 
e-Nak ;  their  garb  is  similar  to  that  of  the  Qadlreea. 

The  Qadiree,  Chishiee,  and  Shootaree  fuqeers  are  also 
called  Bay-nuwa.  Moreover,  those  who  have  had  their 
four  abroos  (vide  p.  284)  shaved,  are  denominated  Moolhid- 
7iooma  (resembling  infidels*)  ;  while  those  who  do  not 
shave  them,  except  over  the  right  temple,  from  which  the 
moorshud  at  the  time  of  making  the  fuqeer  has  clipped  a 
few  hairs,  are  termed  Russool-nooma  (displaying  the  Mes- 
senger, i.  e.  the  Prophet). 

4th.  Tubqateea  or  3Iudareea.f  These  are  followers  of 
Zindu  Shah  Mudar  (p.  241).  They  generally  Avear  a 
pugree^  jama,  doputta,  all  black  ;  also  a  loo7ig,  and  a  black 
neckcloth ;  and  having  fastened  one  end  of  a  chain  to  one 


•  The  term  is  not  used  as  one  of  reproach,  but  merely  from  the 
circumstance  of  its  not  being-  conformable  to  the  precepts  of  the  Slnirra. 
Consequently,  they  who  act  contrary  to  it  are  considered  in  the  light 
of  infidels. 

t  This  class  of  wandering/zi^eer^,  according  to  Mrs.  M.  H.  Ali,  arc 
also  called  dvffalees,  from  the  small  hand-drum  they  carry  with  them. 

u 


290  TRIBES  OF  FUQEKRS        Chap.  XXVIIT. 

of  their  ankles,  they  stand  in  front  of  the  shops,  and  con- 
tinue throwing  out  and  drawing  towards  them  the  other 
end.  Or  they  go  about  the  baxars  quarrelling  and  fight- 
ing with  the  shopkeepers  for  alms ;  and  if  their  demands 
be  not  complied  with,  they  abuse  people  most  obscenely, 
imtil  they  prevail  on  them  to  grant  something. 

Some  among  them  rear  tigers,  bears,  or  monkeys,  and 
contrive  by  some  means  or  other  to  tame  them,  and  to  teach 
the  two  latter  species  of  animals  to  dance  and  perform  all 
sorts  of  antics;  tying  strings  to  their  necks,  they  walk 
about  the  bazars  and  houses  with  them,  displaying  their 
tricks  to  the  people,  who  on  seeing  them  reward  the  owners 
according  to  their  means. 

Some  among  them  are  also  jugglers.  For  instance,  they 
cvit  a  figure  of  a  man  or  an  animal  out  of  a  piece  of  paper, 
and  make  it  dance  without  any  visible  mechanical  means. 
Again,  placing  an  earthern  chafFmg  dish,  without  a  bottom 
to  it,  on  the  head,  they  kindle  a  fire  in  it,  and,  placing  an 
iron  kurrahee  on  it,  cook  jiooreean  ;  and  that  without  their 
hair  being  at  all  singed  by  the  fire.  Thus  they  perform 
various  juggling  tricks  of  legerdemain,  to  the  no  small 
astonishment  of  the  spectators. 

5th.  Mullung  fuqeers  are  descendants  of  his  highness 
Jummun  Juttee,  a  follower  of  Zindu  Shah  Mudar  (p.  241). 
Their  dress  is  the  same  as  that  of  the  Mohurrimi  Mullung 
fuqeers  (p.  195),  except  that  they  wear  the  hair  of  the  head 
very  full,  or  it  is  matted  and  formed  into  a  knot  behind. 
Sometimes  they  wind  some  sort  of  cloth  round  the  knob. 
Some  of  them  tie  round  their  waists  a  chain  or  thick  rope 
as  a  substitute  for  a  kordulla,^  and  wear  a  lunggotee  so 


*  Kordulla,  a  strings  tied  round  the  waist,  into  which  apiece  of  cloth 
is  tucked  in  before  and  behind,  constituting  a  dress  c^Wf^^ -a  lunggotee. 


Skct.  2.  IN  HTNDOOSTAN.  291 

slender  that  it  conceals  but  a  small  portion  of  what  it  is 
intended  to  cover.  They  resemble  much  the  gosaeen,* 
and  usually  wander  in  deserts  and  on  mountains,  and  visit 
the  shrines  of  all  reputed  saints.  Wherever  tliey  happen 
to  sit  down  they  burn  cVhonee^f  and  sometimes  rub  its 
ashes  over  their  bodies. 

6th.  Rufaee  or  Goorx-mar.  They  originate  from  Syed 
Ahmud  Kubeer,  whose  fuqeers  strike  the  point  of  the 
goorz  against  their  breasts,  or  into  their  eyes,  level  blows 
at  their  backs  with  the  sword,  thrust  a  spit  through  tlieir 
sides,  or  into  their  eyes  both  of  which  they  take  out  and 
put  in  again  ;  or  cut  out  their  tongues,  which  on  being 
replaced  in  the  mouth,  re-unite.  Nay,  they  even  sever  the 
head  from  the  body,  and  glue  them  together  again  with 
saliva,  and  the  body  becomes  re-animated,  and  stands  up, 
and  what  is  strange,  no  hemorrage  attends  all  this  cutting 
and  slicing  ;  or  should  there  be  any  it  is  very  trifling  ;  and 
in  that  case,  the  operator  is  considered  inexpert.  The 
wound  is  healed  by  the  application  of  a  little  spittle;  for  at 
the  time  of  becoming  fuqeers^  the  moorsJmd  takes  a  small 
quantity  of  his  own  spittle,  and  applying  it  to  their 
tongues,  says,  "  Wield  without  apprehension  the  goorx 
"  upon  yourself ;  and  if  cut,  apply  a  little  of  your  spittle 
"  to  the  wound  and  it  will  quickly  heal,  by  the  influence 
"  of  Syed  Ahmud  Kubeer."  They  obey  the  injunction 
accordingly. 

Sometimes  they  sear  their  tongues  with  a  I'ed-hot  iron, 
put  a  living  scorpion  into  their  mouths,  make  a  chain  red- 


•  A  particular  class  of  Hindoo  mendicants,  who  go  about  almost 
stark  naked. 

i  A  fire  lighted  hy  fuqeers,  over  which  they  sit  inhaling  the  smoke, 
either  by  way  of  penance  or  for  the  purpose  of  extorting  compliance 
with  their  demands. 

u2 


292  TRIBES  OF  FUQEERS       Chap.  XXVIII. 

hot,  and  pouring  oil  over  it  they  draw  their  hands  along  it, 
when  a  sudden  blaze  is  produced.  I  have  heard  it  said, 
that  they  even  cut  a  living  human  being  into  two,  and  unite 
the  parts  by  means  of  spittle.  They  also  eat  arsenic,  glass, 
and  poisons,  and  stand  rattling  the  ^oor^  at  the  shopkeepers' 
doors.  Should  the  latter  not  give  something  corresponding 
to  their  means,  or  make  any  delay  in  bestowing  it,  they 
beo-in  to  brandish  the  goorz.  Sometimes  these  fuqeevs. 
even  throw  away  the  'pice  they  thus  receive,  it  being  un- 
lawful to  take  money  by  extortion.* 


*  This  order  of  devotees  are  called  by  Mrs.  Meer  (vol.  ii.  315.) 
chilluhdars.  She  observes,  that  "the  presumed  powers  of  their 
"  founder  are  said  to  have  been  chiefly  instrumental  in  curing-  the 
"  sick  or  in  removing  temporal  afflictions;  but  his  eff'ectual  prayers 
"  in  behalf  of  people  in  difficulty,  they  say,  surpassed  those  of  any 
"  other  of  the  whole  tribes  of  devotees  that  have  at  any  age  existed. 

"  They  all  practise  one  plan,  whenever  called  upon  to  remove  the 
"  difficulties  of  any  person  who  places  sufficient  confidence  in  their 
"  ability.  On  such  occasions,  a  young  heifer,  two  years  old,  is  sup- 
"  plied  by  the  person  having  a  request  to  make,  after  which  a  fire  of 
"  charcoal  is  made  in  an  open  space  of  ground,  and  the  animal  sacri- 
"  ficed  according  to  Mussulman  form.  The  tender  pieces  of  meat  are 
"  selected,  spitted,  and  roasted  over  the  fire,  of  which,  when  cooked, 
"  all  present  are  requested  to  partake.  ^Miilst  the  meat  is  roasting, 
"  the  cJiillubdars  beat  time  with  a  small  tambourine  to  a  song  or 
"  dir"-e  expressive  of  their  love  and  respect  to  the  memory  of.  the 
"  departed  saint,  their  founder  and  patron,  and  a  hj-mn  of  praise  to 
"  the  Creator. 

"  The  feast  concluded,  while  the  fire  of  charcoal  retains  a  lively 
"  heat  these  devotees  commence  dancing,  still  beating  their  tam- 
"  bourines  and  calling  out  with  an  audible  voice,  '  There  is  but  one 
"  God!  Mahumud  is  the  Prophet  of  God!'  Then  they  sing  in  praise 
"  of  Ali,  the  descendants  of  the  Prophet,  and  lastly,  of  Syaad  Ahmud 
"  Kaabeer,  their  beloved  saint.  Each  then  puts  his  naked  foot  into 
"  the  fire  :  some  even  throw  themselves  upon  it,  their  associates 
<'  takino-  care  to  catch  them  before  they  are  well  down ;  others  jump 
"  into  the  fire  and  out  again  instantly;  lastly,  the  whole  assembly 
"  trample  and  kick  the  remaining  embers  about,  whilst  a  spark 
"  remains  to  be  quenched  by  this  means.  These  efforts,  it  is  pre- 
"  tended,  are  sufficient  to  remove  the  difficulties  of  the  persons  sup- 
"  plying  the  heifei-  and  the  charcoal. 

"  These 


Sect.  2.  IN  HINDOOSTAN.  393 

7th.  JjiUaleea,  i.  e.  followers  of  Syed  Jullal-ood-Deen 
Bokharee  (p.  250).  Their  dress  generally  consists  of  a 
sylee  of  (^pushmee,  or)  wool,  or  of  thread  of  various  colours, 
on  the  head;  a  gooloobuud,  loong,  or  lunggotee;  in  the  hand 
they  carry  a  sonta  (club) ;  on  the  right  upper  arm  they 
have  a  sear  made  by  the  application  of  actual  cautery;  for 
it  is  customary  among  the  household  of  this  tribe,  at  the 
time  of  making  them  fiiqeers,  to  form  a  match  of  cloth, 
light  it,  and  mark  them  on  the  arm  with  it.  These  fuqeers 
likewise  go  about  the  baxars  begging,  and  if  their  demands 
are  not  speedily  complied  with,  some  cauterize  themselves 
with  a  cloth-match ;  others,  dispensing  with  that,  raise  a 
noise  and  uproar. 

8th.  S'ohageea,  descended  from  Moosa  Sohag,  whose 
name  they  bear.  They  are  distinguished  by  being  dressed 
like  women,  but  generally  wear  a  cap,  together  Avith  c/wo- 
reean  and  other  female  ornaments  on  the  wrists ;  and  they 
accept  of  money  from  kunchneean  (dancing  girls)  and  Imn- 
gurharon  {bitngree-makevs) ,  as  nuzurs.  When  any  refuse 
them  alms,  they  break  their  burigreans  (glass  bracelets)  to 
pieces,  masticate,  and  swallow  them. 

These  J'uqeers  generally  play  upon  the  tumboora,  seetai; 
sarung,  been,  &c.  sing  and  even  dance,  in  presence  of  their 
moorshud  and  jumma    allah.*      Moreover,   should  other 

"  These  religious  mendicants  live  on  public  favour  and  contri- 
*'  bution ;  they  wear  clothes,  are  deemed  harmless,  never  ask  alms, 
"  but  are  always  willing  to  accept  them  ;  and  have  no  laws  of  celibacy, 
"  as  is  the  case  with  some  wandering  beggars  in  India,  who  are  naked 
"  except  the  \\Tapper.  Sometimes  they  settle,  making  fresh  con- 
"  verts;  but  many  wander  from  city  to  city,  always  finding  people 
"  disposed  to  administer  to  their  necessities.  They  are  distinguished 
"  from  other  sects,  by  each  individual  carrying  a  small  tambourine, 
*'  and  wearing  clothing  of  a  deep  buff  colour." 

•  In  all  assemblies  oi  fuqeers  there  is  one  moot'xhud,  and  tlic  icst 
ai"e  all  called  Jitmma  Allah  (God's  assembly). 


^94  TRIBES  OF  FUQEERS         Chap.  XXVIII. 

people  wish  to  hear  thein  sing,  they  perform  before  them  ; 
and  they  sometimes  sit  singing  of  their  own  accord.  These 
fuqeers  are  generally  great  musicians.  Nay,  they  say, 
that  their  music  hath  such  charms,  as  to  cause  the  rain  to 
fall  out  of  season,  to  soften  rocks  into  the  consistence  of 
wax ;  nay  more,  the  very  wild  beasts  in  jungles  become  so 
enamoured  of  their  music,  that  they  come,  surround  them, 
and  listen.* 

9th.  Nuqsh-himdeea  are  followers  of  Khoaja  Buha-ood, 
Deen  Nuqsh-bund.  They  are  characterized  by  carrying- 
each  a  lighted  shiima  (lamp)  in  their  hands,  and  going 
about  at  night,  singing  verses  containing  expressions  of 
honour  to  their  moorsknds,  glory  to  God,  and  eulogiums  on 
the  Prophet.  Shopkeepers,  &c.  drop  jj'ice  or  coivries  into 
their  lamps. 

Fuqeers  of  this  household  are  generally  eminent  j)rac- 
titioners  in  the  science  of  dawut,  reeaxut,  ivird,  ivuxaet, 
and  xikkir  ;  and  it  is  a  highly  respectable  tribe. 

People  in  general  who  are  desirous  of  having  their  wishes 
accomplished  unite  themselves  to  this  silsilla,  as  they  obtain 
their  object  more  successfully  in  this  than  in  any  other. 

10th.  Bawa  peearay  kay  fuqeeran.  Their  garb  consists 
of  a  Avhite  tahbund  or  loonggee.  The  body  dress  is  a  quilt 
made  of  hhugwee  (cloth  died  with  red-ochre),  on  which  are 
sewed,  at  the  distance  of  three  or  four  fingers  from  each 
other,  triangular  or  square  pieces  of  white  cloth  :  it  reaches 
down  to  the  feet  in  the  form  of  a  joohba.     On  their  heads 


•  From  this  it  will  be  seen  that  the  natives  of  India,  though  accord- 
ing to  our  ideas  so  utterly  deficient  in  musical  science  and  taste,  are 
not  at  all  behind  in  extravagant  admiration  of  its  effects.  The  above 
passage  will  remind  the  reader  of  the  fable  respecting  the  strains  of 
Orpheus,  and  the  famous  lines  of  Shakespear. 

INIusic  hath  charms  to  sooth  the  savage  breast. 
To  soften  rocks  and  rend  the  knotted  oak. 


Sect.  2.  IN  IlINDOOSTAN.  295 

they  wear  a  long  taj^  and  over  it  a  pliayta  (small  turban). 
They  carry  two  thin  sticks  as  clubs  in  their  hands.  When 
they  go  begging,  they  first  call  out  "  Allah-Jw-gunnee  f'^ 
then  offer  up  some  supplication,  and  crave  alms.  They  are 
generally  found  in  parties  of  two  and  three.  Sometimes 
they  first  offer  people  some  fruit,  and  then  receive  a 
present. 

In  this  country,  with  the  exception  of  the  above  varie- 
ties oifuqeers,  we  meet  with  few. 

Fuqeers  never  carry  about  with  them  any  other  instru- 
ments save  some  of  the  following;  viz.  a  cKhuttee,  alias 
cKhurree,-\  (a  s^vitch,  wand,  or  delicate  twig  of  the  brancii  of 
any  tree,)  sometimes  painted;  a  sonto,or  asa  (club  of  wood); 
a  zufur-tukeea,  %  called  a  byraga,  §  of  iron ;  a  posht-khar, 
that  is,  a  little  artificial  hand  with  a  handle  to  it,  made  of 
copper, brass,  gold,  or  silver,  with  whicli  to  scratch  the  body; 
a  heemacha,  or  bag  made  of  the  skin  of  a  lamb ;  a  kuchkole 
or  kishtee  (vide  p.  285) ;  a  mirwaha^  alias  hadkush,  termed 
punKha,  or  fan ;  a  goruk  dhunda,  ||  of  iron.  Some  carry  in 
their  hands  a  burcKhee  (spear  or  lance,  with  a  wooden 
stock) ;  a  sang  (spear  or  javelin  all  of  iron) ;  a  tulwar  (sword) ; 
a  paysh-qubz  (a  particular  kind  of  dagger)  ;  a  kutar  (dirk 
or  dagger) ;  a  cKhooree  (knife) ;  and  a  maroo  (a  couple  of 
antelope's  horns  joined  at  their  bases,  whicli  overlap  each 
other  in  contrary  directions). 

When  they  go  to  visit  any  one,  they  carry  one  or  two 


*  Allah  ho  gimnee,  "  God  is  independent" 

t  Chlmrree  romal ;  vide  note,  p.  285. 

X  Lit.  the  pillow  of  victory. 

§  A  small  crooked  stick  or  piece  of  iron,  which  the  hyragce  (devotee) 
places  under  his  armpit  to  lean  upon  as  he  sits. 

II  Resembling-  a  Chinese  puzzle,  consisting'  of  a  number  of  pins 
put  through  holes  in  a  board,  the  pins  ha\  ing  knobs  at  one  end,  and 
at  the  other,  rings,  through  which  a  long  compressed  ring  is  passed. 


.296  OF  FUQEERS.  Chap.  XXVIH. 

fruits  of  some  kind  or  other,  or  some  sweet-scented  flower  or 
leaf,  and  offering  them  recite  the  following  hemistich  : 
"  The  y^reen  leaf  is  the  de?'vi6''s  delight." 

Fuqeers  are  of  two  classes :  one  termed  hay-shurra  *  (with- 
out law)  ;  the  other  class  ba-shurraf  (with  law). 

The  generality  of  them  are  bay-shurra.,  and  great  de- 
bauchees. They  indulge  in  the  use  of  ganja,\  bhung,X 
afeeoon  (or  opium),  shurab  (or  wine),  boza,\  mudud,l  churs,\ 
sayndhee,^  taree,\\  narlellee,^  &c.  all  intoxicating,  and  con- 
ceive them  lawful.  They  do  not  fast,  pray,  or  govern  their 
passions,  agreeably  to  the  precepts  of  Mohummud. 

Tlie  other,  or  ba-shurra,  pray  and  fast ;  in  short  observe 
all  the  precepts  inculcated  in  the  Shwra  of  Mohummud. 

Among  the  above-mentioned  Fitqeers  or  Durwayshes** 
(for  these  terms  are  synonymous),  there  are  certain  varie- 
ties.    For  instance,  the 

1st.    class    of    Durivayshes    is    denominated    Salik.'W 

•  /.  e.  They  do  not  act  up  to  the  a/iurrn,  or  precepts  of  IMohuminud, 
but  are  a  kind  of  latitudinarians. 

t  The  reverse  of  the  former,  acting  according  to  the  aJiurra,  or 
disciplinarians. 

+  For  these  inebriating  substances,  vide  Glossary. 

§  The  juice  (or  toddy)  of  the  wild  date  tree.  Elate  Sylvestris.— 
Lin. 

II  The  juice  of  the  tar,  or  palmyra  tree.  Borassus  flabelliformis. 
— Lin. 

TF  The  juice  of  the  nariel,  or  cocoa-nut  tree.  Cocos  nucifera. — Lin. 

**  Whom  INIrs.  M.  H.  Ali  denominates  soofees  (or  mystics  of  the 
east) ;  and  observes,  "  that  there  are  two  classes  of  the  professed  de- 
"  vout  soofees,  viz.  the  saalik,  and  the  majoob,''^  vol.  ii.  p.  248.  In 
another  part  (p.  272),  she  remarks,  "  ^c/o/ewm,  it  appears,  is  a  mys- 
"  tery ;  the  secret  of  which  can  only  be  imparted  by  the  professor  to 
"  such  persons  as  have  been  prepared  for  its  reception  by  a  course  of 
"  religious  instruction."  And  again,  at  p.  273,  she  says,  "  Many 
"  are  devout  dnriveishes,  who  are,  nevertheless,  unacquainted  with  the 
*'  mystery  of  soofeism  ;  to  use  their  own  words  (by  which  the  natives 
"  distinguish  them),  every  real  soofee  is  undoubtedly  a  diwiveish, 
"  but  all  durweishcs  are  not  soofees.''' 

tt  Salik,  literally,  a  tra\  cllcr  or  pilgrim,  but  here  signifying  a  devotee. 


Sect.  2.  OF  DURWAYSHES.  397 

They  are  Ba-shurva ;  have  their  wives  and  families,  employ 
themselves  in  horticultural,  agricultural,  or  commercial  pur- 
suits, or  live  by  begging. 

2d,  set  of  Duriv ay shes  are  called  Mttjzoob.^  They  are 
Bay-shurra,  and  have  no  wives,  families,  or  possessions :  in 
fact,  baisars  and  lanes  are  their  homes.  Their  dress  con- 
sists solely  of  a  lunggotee,  and  tlieir  hair  is  dishevelled. 
If  any  offer  them  food,  they  accept  of  and  eat  it ;  if  not, 
they  fast.  They  rarely  beg.  Sometimes  they  speak,  at 
other  times  remain  mute.  They  are  so  totally  absorbed  in 
religious  reverie,  that  they  do  not  discern  between  things 
lawful  and  unlawful,  and  regard  no  sect  or  religion.  Some- 
times they  go  about  in  a  state  of  nudity,  and  lie  down 
wherever  it  may  chance  to  be,  regardless  of  every  kind  of 
dirt  and  filth. 

Some  among  these  become  such  powerful  workers  of 
miracles,  that,  whenever  they  choose,  they  can  instantly 
effect  what  they  please ;  and  what  is  strange,  though  some 
of  them  lie  in  one  spot  for  months  and  years  together,  and 
there  obey  every  call  of  nature,  there  is  not  the  least  offen- 
sive smell  about  them.  They  are,  moreover,  neitlier  afraid 
of  fire  or  of  water ;  for  when  they  please,  they  stand  on 
hot  embers,  or  sit  in  a  large  frying-pan,  or  a  boiling  cal- 
dron, for  hours  together  :  and  they  dive  and  remain  under 
water  for  two  or  three  hours. 

3d.  Azad.-\ — These  are  likewise  Bay-shurra.  They  shave 
their  beards,  whiskers,  mustachios,  eyebi'ows,  and  eyelashes, 
in  short,  the  hair  in  every  part  of  the  body,  and  lead  lives 
of  celibacy.  They  have  no  inclination  for  reading  prayers 
daily.     If  they  get  any  thing  to  eat  or  drink,  be  it  good  or 


•  Mujzoob,  signifies  "  abstracted. 
+  Azad,  solitary,  lonely. 


S98  OF  FUQEERS.  Chap.  XXVlll. 

bad,  they  partake  of  it.  They  have  no  fixed  place  of 
abode  ;  the  generality  of  them  travel  and  subsist  on  alms. 

4th.  Qulundur.  Among  these,  some  have  wives,  others 
not ;  some  are  Ba-shurra,  others  Bay-shurra.  They  erect 
solitary  straw  huts  out  of  towns,  or  select  a  suitable  (re- 
tired) spot  within  the  city,  where  they  beguile  their  days  in 
solitude,  trusting  to  Providence ;  people  of  the  world  pro- 
viding such  with  food  and  drink.  Such  residencies  of 
Fuqeers  are  termed  (not  houses,  but)  tukeea.* 

5th.  Russool  Shahee.  These  shave  their  mustachios, 
beards,  and  eyebrows,  wear  topees  and  lunggotees  to  con- 
ceal their  nakedness,  and  a  sheet  to  cover  them  in  cold,  wet, 
or  hot  weather.  They  sacrifice  liberally  to  Bacchus,  do 
not  marry,  and  gain  their  livelihood  by  begging. 

6th.  Eemam  Shahee.  They  shave  their  mustachios, beards, 
and  eyebrows,  and  wear  alfas^  tahbunds,  and  sijlees  ;  but 
their  distinguishing  mark  is  a  black  narrow  perpendicular 
line,  extending  from  the  tip  of  the  nose  to  the  top  of  the 
forehead.  These,  likewise,  lead  lives  of  celibacy,  and  main- 
tain themselves  by  what  they  obtain  in  charity. 

Nay,  among  them,  some  possess  the  power  of  working 
miracles ;  it  is,  therefore,  advisable  to  court  their  blessing 
and  avoid  their  cui'se.  Apropos,  a  very  pert  couplet  has 
just  come  to  my  remembrance,  vix. 

"  View  not  with  scorn  the  humble  sons  of  eaith,t 
Beneath  the  clod  a  flower  may  have  birth." 

In  short,  to  understand  all  regarding  Durwayshes,  to 
acquire  a  knowledge  of  their  xikkivs  (reminiscences),  and 

•  Tukeea,  lit.  signifies  a  pillow,  but  is  the  technical  term  for  a 
fuqeefs  siiiTiA;  for  not  having  a  house,  wherever  he  lays  liis  head, 
that  constitutes  his  pillow  or  home. 

+  Alluding  to  the  bodies  oi fuqeers  being  besmeared  with  cow-dung 
ashes. 


SiccT.  2.  OF  MUSHAEKHS.  099 

to  learn  how  to  obtain  the  accomplishment  of  oner's  wishes, 
are  things  which  can  only  be  attained  by  unwearied  perse- 
verance, by  associating  with  holy  men,  and  by  the  study  of 
the  science  of  tusuwwoof.* 

Of  Musliaekhs^  alias  Peers,  or  3foorshucls.  1'hey  ai'e  of 
two  kinds ;  the  one,  Jiiddee,  the  other,  Khoolfaee. 

1st.  The  Juddee  Miishaekhs  are  those  in  whose  families 
the  custom  of  hyat  (p.  281),  or  that  of  peers  making  moo- 
reeds,  has  continued  current,  either  from  their  grand- 
father's or  grandmother's  side ;  or  it  must  have  descended 
from  two  or  three  generations  back. 

2d.  The  Khoolfaee  3Iushaekhs  are  those  whose  fathers 
and  grandfathers  were  of  different  trades  and  professions 
from  themselves,  or  were  sages,  and  in  whose  families  such 
relationship  had  no  existence  ;  but  some  Moorshud-e-juddee 
or  Khoolfaee,  first  established  the  custom  among  them. 

The  dress  of  both  these  classes  of  Mushaekhs  consists  in 
a  taj,  arnmama,  pyruhim  or  qumees,  koorta,  doputta, 
shal,  doshala,  romal,  Eeisar,  loong,  &c.,  out  of  which  they 
select  which  they  please.  Some  wear  around  their  necks  a  tus- 
heeh,  or  sylee ;  around  their  waists,  tusma;  on  their  wrists, 
soomurun;  and  carry  in  their  hands  a  chliurree,  or  any  of 
the  weapons  mentioned  under  the  head  Fuqeers  (p.  295). 
They  are  Ba-shurra  and  family-people.  They  subsist  upon 
the  servicesf  (as  it  is  called)  of  their  mooreeds,  or  on  what 

*  Theology  of  the  soofees,  or  mystics  of  the  east. 

t  The  technical  phrase  among  these  people  for  alms  in  charity,  is 
"  service."  Thus  a  moorshud  advises  his  mooreerf*  to  "  do  service 
to  7noorshuds  ;"  observing,  "  it  is  a  virtue  so  to  do."  They  never  ask 
for  money.  The  mooreed  (disciple)  according  to  his  means,  once,  or 
oftener,  in  the  year,  proceeds  to  the  house  of  his  peer,  and  offers  him 
some  present;  sometimes  depositing  it,  during  conversation,  under 
the  mat  or  bed  on  which  he  happens  to  sit,  without  saying  a  word 
about  it ;  at  others,  while  handing  it  to  him,  begs  his  acceptance  of 
the  trifle,  apologizing  for  not  having  the  means  of  offering  more. 


300  INVESTING  A  CALIPH.      Chap.  XXVUI. 

other  people  choose  to  give  them  as  an  offering  to  God,  or 
the  Zukat  which  a  Sahih-e-Nissah  (p.  58)  pleases  to  offer 
to  them,  being  resigned  to  the  will  of  God :  or,  they  receive 
from  kings,  nobles,  or  nuwwabs,  a  daily,  monthly,  or 
annual  allowance,  in  the  way  of  ajageer,  or  eenarn^  to  live 
upon. 

Some  of  them,  independently  of  making  mooreeds,  gain 
additional  subsistence  by  fortune-telling,  composing  amulets 
and  charms,  practising  medicine,  pronouncing  blessings,  or 
exercising  incantations. 

Sometimes,  after  the  lapse  of  a  year  or  two,  they  proceed 
on  their  circuits  to  their  mooreeds,  by  way  of  going  on  a 
pleasure  or  shooting  excursion  ;  and  should  they  be  offered 
any  money  by  their  disciples,  they  accept  of  it.  Should 
they  meet  with  any  new  candidates  for  the  »iooreerf-ship, 
they  appoint  them. 

The  method  of  investing  07ie  with  the  kheelafut  (deputy- 
ship)  is  as  follows : 

The  peer  seats  the  individual  who  is  to  be  invested  with 
the  kheelafut  before  him,  as  they  do  in  the  case  of  making 
one  a  mooreed  (p.  282) ;  and  having  repeated  certain  suppli- 
cations, he  grants  to  the  new  candidate  such  shujray,  sunnud, 
and  zikkirs  belonging  to  this  subject,  as  have  descended  to 
him  from  his  moorshuds ;  and  says,  "  I  have  now  consti- 
"  luted  thee  my  khuleefa  (deputy  or  successor,  by  Eu- 
"  ropeans  vulgarly  written  caliph^,  and  given  thee  autho- 
"  rity  in  such  and  such  a  silsilla ;  in  which  thou  mayest 
"  hereafter  make  mooreeds,  fuqeers,  or  khuleefas,  as  thou 
*'  plcasest."  He  then,  with  his  own  hands,  dresses  him  out 
in  his  own  j'oobba,  dustar,  loong,  and  doputta,  either  a  suit 
which  he  has  worn  before  or  a  new  one,  and  reads  to  him 
the  shujra-e-khtdeefut. 

Peers  grant  khuleefuts  "  for  the  sake  of  God"  (i.  e.  gratis)  ; 


Sect.  3.  WULLEE,  OR  SAINT.  301 

but  should  khuleefas,  conceiving  it  a  meritorious  act,  offer 
them  presents  of  money  or  clothes,  there  can  be  no  objection 
to  their  accepting  of  them. 

Should  the  khuleefa  be  a  man  of  property,  he,  on  the 
occasion  of  this  installation  with  the  kheelafut^  invites  several 
mushaekhs,  fuqeers,  all  his  relations,  &c.  in  the  town,  and 
having  \\sn\fateeha  offered  over  sheernee  or  j^olaoo,  distri- 
butes it  among  them,  and  in  their  presence  gets  himself 
installed.  After  which  the  newly-created  khuleefa  may,  in 
like  manner,  invest  others  with  the  same  privileges. 

Fuqeers  who  are  mushaekhs  have  necessarily,  at  the  com- 
mencement, or  in  the  middle  of  their  names,  the  word  shah  ; 
and  at  the  termination  of  them,  the  words  qadiree,  chishtee, 
tuhqatee,  ox  shootaree:  thus.  Shah  Abd-oollah  qadir  qadiree, 
Hummeed  Oollah  Shah  Chishtee.  Tubqatee  and  Shootaree 
occur  but  rarely. 

Sect.  3.  Penances  requisite  to  endure^  in  order  to  become  a 
wullee  {or  saint). 

Next  to  the  dignity  of  a  prophet  is  that  of  a  wullee,  for  it 
will  continue  till  the  day  of  judgment.  Though  prophecy 
has  ceased  the  office  of  wullees  continues. 

In  order  to  attain  the  rank  of  a  wullee  the  grace  of  God 
is  indispensable.  Verily,  as  the  eternal  registrar  has  de- 
creed, so  it  must  happen  in  this  world.  In  short,  there  are 
certain  acts  and  austerities  current  among  mushaekhs,  which 
it  is  necessary  to  know  and  practise.  To  publish  in  books 
the  manner  of  performing  them,  or  to  reveal  it  to  every 
body,  is  forbidden  by  moorshuds.  It  is  to  be  disclosed  only 
to  those  mooreeds  who  become  talibs  (enquirers),  and  who 
are  of  the  Moosulraan  persuasion,  and  mean  to  make  it 
their  study. 

Suffice  it  at  present  merely  to  name  them  ;  and  should 


302  WULLEE,  OR  SAINT.        CtiAP.  XXVIII. 

any  wish  to  study  them,  i.  e.  the  shuguls,  zikkirs,  kussubs, 
&c.  they  must  apply  to  mushaekhs  or  moorshuds^  for  a  know- 
ledge of  the  reeazuts  (penances),  aoorads  (repetitions),  deeds 
(viewings  or  belioldings),  and  zikkirs  (i*eminisccnces).  The 
two  principal  precepts  to  be  particularly  observed  are,  to 
eat  tilings  lawful,  and  always  to  speak  the  truth. 

Some  mushaekhs  and  durwayshes  have  likewise  enjoined 
the  imprisonment  within  one's  self,  of  the  following  five 
wowzeean  (or  noxious  things,  alias  vices)  : 

The  1st  mowzee  is  the  snake  (technically,  the  ears),  wlio 
on  hearing  anything,  without  sufficient  investigation,  imme- 
diately takes  revenge.  The  2d  mowzee  is  the  kite  (eagle  ? 
a  technical  term  for  the  eye),  Avho  covets  Avhatever  he  sees. 
The  3d  mowzee  is  the  bhoivn-ra  (or  a  large  black  bee), 
Avhose  habitation  is  the  nostrils,  and  who  envies  every  thing 
that  smells  sweet.  The  4th  mowzee  is  the  dog,  whose  seat 
is  the  tongue,  who  delights  in  nice  and  savoury  articles. 
The  5th  mowzee  is  the  scorpion,  concealed  in  the  penis,  and 
necessarily  inclined  to  sting  in  the  unlawful  spot  {viz.  the 
vulva).     These  it  is  necessary  to  restrain. 

In  order  to  derive  benefit  from  these  zikkirs,  it  is  requi- 
site zealously  to  practise  such  as  are  good  ;  to  remove  from 
one's  heart  envy  and  covetousness  ;  to  keep  the  mind  pure 
and  undefiled ;  to  depend  on,  reflect  on,  and  think  of,  God 
alone  ;  to  be  every  instant  immersed  in  his  contemplation  ; 
to  cherish  no  love  for  relatives  or  the  world,  but  consider 
all  (comprehended  in)  HIM ;  to  take  no  delight  in  trou- 
bling and  annoying  people,  but  to  perform,  with  zeal  and 
perseverance,  such  occupation  as  his  moorshud  has  desired 
to  be  attended  to ;  and  then  will  the  Almighty  elevate  the 
performer  to  the  rank  and  dignity  of  a  wullee. 

There  are  many  things  which  require  to  be  repeated 
aloud  and  to  be  said  :  and  it  is  easy  enough  to  do  so  with 


Chap.  XXIX,  DAWUT,  OR  EXORCISAf.  303 

the  mouth  ;  but  to  endure  the  hardships  attending  the  per- 
formance of  them  is  a  most  difficult  task. 


CHAPTER  XXIX. 

Concerning  the  science  oi  daivut,  or  exorcism. 

Recourse  is  had  to  this  science  for  the  following  pur- 
poses, viz.  1st.  To  command  the  presence  of  genii  and 
demons,  who,  when  it  is  required  of  them,  cause  any  thing 
to  take  place.  2d.  To  establish  friendship  or  enmity  be- 
tween two  persons.  3d.  To  cause  the  death  of  one's  enemy. 
4th.  To  cause  the  increase  of  one's  subsistence  or  salary. 
5th.  To  obtain  victory  in  the  field  of  battle.  6th.  To  call 
for  and  obtain  an  income  gratuitously  or  mysteriously.  7th. 
To  secure  the  accomplishment  of  one's  Avishes,  both  tempo- 
ral and  spiritual. 

We  shall  divide  the  subject  into  four  sections,  and  con- 
sider, 

1st.  The  rules  necessary  to  be  observed,  and  the  articles 
required  by  the  exorcist. 

2d.  The  giving  of  nissab,  zukat,  &c.  of  the  Isms,  and  the 
manner  of  reading  the  dawut. 

3d.  The  commanding  the  presence  of  genii  and  demons. 

4th.  The  casting  out  of  devils. 

Sect.  1.  Rules  tiecessary  to  he  observed,  and  the  articles 
required  by  the  Exorcist. 

The  exorcist  is  first  of  all  to  acquire  a  thorough  know- 
ledge of  the  science  of  exorcism  from  some  learned  imorshud 
(guide  to   salvation).     He  only  is  considered  an  erudite 


304  DAWUT,  Chap.  XXIX. 

moorshud,who  is  acquainted  with  thediWerentusma^e-oozzam 
(great  m«5*)  of  the  Deity,  and  to  whom  demons  have  im- 
parted information  concerning  tilings  great  and  small,  and 
in  whose  bosom  is  treasured  up  a  knowledge  of  all  truths. 
A  man  of  this  description,  however,  should  never  cherish  a 
haughty  spirit  on  account  of  his  being  endowed  with  reve- 
lation, i-  d  possessing  the  power  of  performing  miracles; 
nor  should  he  be  over-anxious  to  make  a  display  of  his 
abilities  before  the  world.  When  an  individual  is  found 
possessing  the  above  qualifications,  he  may  well  be  honoured 
with  the  title  of  a  perfect  moorshiid. 

Some  musliaekhs  (divines),  without  possessing  a  practical 
knowledge  of  the  science,  pretend  to  teach  it  to  others  ;  but, 
in  such  cases,  the  tutor  having  been  experimentally  un- 
acquainted with  its  beneficial  influences,  no  real  advantage 
can  be  expected  to  accrue  from  the  practice  of  it  to  the 
student.  Verily,  it  is  unprofitable  to  learn  or  teach  the 
science  in  such  wise.  Moreover,  he  exposes  his  life  to 
danger ;  for  by  such  reading  many  have  injured  themselves, 
and  becoming  mad,  have  mixed  up  human  ofFal  and  rubbed 
themselves  with  it,  and  wandered  about  in  deserts  and  upon 
mountains :  whereas,  when  the  tutor  is  learned,  there  is  no 
danger  of  apprehending  such  consequences.  If,  however, 
through  any  defect  on  the  part  of  the  reader,  any  of  the 
above  circumstances  should  occur,  it  is  in  the  power  of  an 
erudite  teacher  immediately  to  remedy  it,  as  if  nothing  had 

•  Ism.,  literally  signifies  a  name.  It  is  in  this  sense  also  used  in 
this  chapter,  and  applied  to  the  attributes  of  the  Deity :  but  the  great 
isms  are  short  supplications  made  use  of  in  this  science.  Accord- 
ingly they  are  of  two  kinds ;  the  former  is  termed  usma-e-oozzam  (or 
the  mighty  attributes) ;  the  latter  usma-e-hoosna  (or  the  glorious  attri- 
butes). These  m>?5  are  of  two  kinds  ;  1.  Jidlalee  isms,  (?.  e.  fiery),  or 
the  terrible  attributes  ;  2.  Jumalee  isms,  (i.  e.  watery,  airy  and  earthy) ; 
or  the  amiable  attributes. 


Sect.  I.  OR   EXORCISM.  305 

happened.     Without  recourse  to  such  means,  madness  or 
deatli  will  be  inevitable. 

This  teacher-of-the-alphabet*  has  for  a  long  time  che- 
rished the  greatest  curiosity  to  dive  into  this  mysterious 
science,  and  has,  consequently,  associated  much  with  divines 
and  devotees,  exorcists  and  travellers  from  Arabia  and 
Ujjum,-f-  by  which  he  has  acquired  some  knowledge  of  it; 
but  all  the  advantage  he  has  derived  therefrom  may  be 
summed  up  in  a  well-known  proverb,  "  Koh  kundiin ; 
moosh  girruftuny 

"  To  dig  a  mountain  up,  and  find  a  mouse  I''t 

Should  any  wish  for  further  information  than  what  I  am 
about  to  give  on  this  subject,  there  is  not  a  better  or  more 
valuable  work  that  I  can  refer  him  to,  than  the  Juwaliir-e- 
hlmmsa ;  in  which  the  author,  his  excellency  Mohummud 
Gows  Gow-layree  (the  mercy  of  God  be  on  him  !)  has 
treated  on  it  most  minutely. 

When  one  enters  upon  the  study  of  this  science,  the  first 
thing  he  does  is  to  pay  the  utmost  regard  to  cleanliness. 
No  dog,  cat,  or  stranger  is  allowed  admittance  into  his 
closet;  and,  it  is  usual  to  burn  sweet-scented  perfumes, 
such  as  wood-aloes,  benjamin-pastiles,  &c.  When  he  has 
occasion  to  obey  the  calls  of  nature,  he  wears,  on  his  exit  out 
of  doors,  a  separate  taj  and  loong  (garments  appropriated  to 
the  express  purpose),  leaving  the  other  suit  behind,  and  on 
his  return  assumes  his  former  habit,  depositing  the  conta- 
minated clothes  on  an  algmiee  ;§  or  merely  performs  wuxoo 
(or  ablution)  and  re-enters  his  closet.  The  object  of  using 
a  couple  of  suits  is,  that  no  flies  may  be  attracted  towards 

•  i.  e.  "  The  author  of  this  work,"  an  epithet  of  humility. 

t  Every  country  in  the  world,  save  Arabia. 

J  "  Montes  parturiunt ;  nascitur  ridiculus  mus." 

§  Algunnee  is  a  line  or  rope  for  hanging  clothes  on. 

X 


30g  DAWUT,  Chap.  XXIX. 

it,  and  by  alighting  on  it  cause  the  body  of  the  exorcist  to 
be  defiled.  Moreover,  should  he  experience  a  nocturnal 
pollution,  whether  it  be  in  the  day  or  night,  he  bathes  in- 
stantly, and  on  no  account  for  a  moment  delays  it. 

As  long  as  he  endures  chilla  {i.e.  for  forty  days)  he 
sleeps  on  a  mat,  &c.  spread  on  the  ground,  not  on  a  cot. 
Some  keep  a  fast  during  those  days,  and  bathe  once  or  twice 
daily.  They  converse  but  little  and  scarcely  sleep ;  nay, 
some  even  go  so  far  as  to  remain  within  doors,  and  have  the 
entrances  to  their  apartments  built  up  for  the  time. 

Generally,  in  order  to  endure  chilla^  they  repair  to  some 
house  or  other  out  of  town ;  or  to  a  mountain,  cavern,  or 
Avell,  or  any  place  where  water  is  near  at  hand ;  for  the 
noise  and  bustle  of  cities  are  apt  to  distract  the  attention 
from  the  object,  and  render  the  reading  defective ;  for  it  is 
pecessary  in  this  affair  to  engage  one's  mind  with  such 
energy  as  to  be  entirely  absorbed  in  it ;  since,  when  the 
train  of  thought  is  diverted  into  a  different  channel,  his 
wishes  are  less  effectually  accomplished.  On  the  contrary, 
out  of  town  there  is  no  fear  of  such  hindrances,  and  the 
object  is  more  easily  attained. 

Their  diet  depends  upon  the  kind  of  isms  they  are  to 
read;  e.  ff.  If  it  be  the /i^ZZaZee  ones,  they  refrain  from  the 
use  of  meat,  fish,  eggs,  honey,  musk,  choona  (quicklime), 
and  oysters,  and  from  sexual  intercourse.  If  the  jumalee 
ones,  from  ghee,  curds,  vinegar,  salt,  and  ambergrise. 

With  readers  of  both  kinds  of  isms,  the  following  are 
accounted  abominations,  vix;.  garlic,  onions,  and  assafoetida, 
as  well  as  blood-letting  and  killing  lice. 

If  one  fail  to  adhere  to  the  observance  of  any  of  the 
above-mentioned  conditions,  he  exposes  his  life  to  imminent 
hazard. 

Besides   these  there   are  two  other  general  rules  to  be 


Sect.  ].  OR  EXORCISM.  307 

observed,  and  those  the  most  important  of  all,  vi.^.,  to  cat 
things  lawful,  and  always  to  speak  the  truth. 

If  the  exorcist  has  to  read  the  jullahe  isms,  or  if  their 
number  predominate,  he  is  to  commence  on  the  first  day  of 
the  week  (Saturday) ;  if  the  jumalee,  on  a  Monday ;  if 
both  together,  i.  e.  if  an  equal  number  of  each,  on  a  Sunday. 

If  these  be  read  to  establish  friendship,  or  undertaken 
for  any  good  work,  he  is  to  begin  them  after  the  new  moon  ; 
if  for  enmity  or  for  any  evil  purpose,  after  the  full  moon.* 
In  both  cases  his  face  is  to  be  turned  towards  the  residence 
of  the  individual  who  is  the  object  of  the  undertaking. 

In  every  case  he  is  to  fast  the  three  preceding  days,  and 
commence  upon  the  reading  of  the  isms  on  the  morning  of 
the  fourth. 

If  his  victuals  are  cooked  by  a  servant,  he  also  must 
observe  the  same  system  of  abstinence  as  his  master.  Should 
he  be  unable  to  submit  to  such  privations,  the  master  must 
dress  his  own  food. 

Previously  to  commencing  the  reading  of  isms  in  the 
name  of  a  particular  person,  it  is  reqinsite  to  ascertain  the 
initials  of  his  or  her  name  ;  and  that,  in  the  hooroof-e-tuhifjee 
(or  Arabic  alphabet),-]-  which  consists  of  tAventy-eight  let- 
ters ;  and  these  are  considered  by  exorcists  to  be  coimected 
with  the  twelve  booroojan  (signs  of  the  Zodiac),  the  seven 

•  This  rule  is  liliewise  observed  in  effecting  other  good  or  bad 
undertakings. 

t  As  there  are  seven  letters  in  other  (eastern)  languages  which  have 
no  corresponding  ones  in  the  Arabic,  an  equal  number  of  the  latter 
are  substituted  in  their  place  ;  thus, 

Not  Arabic.     P-ay.     T-ay.     Ch-eem.     D-al.     Rr-ay.    Zh-ay.  G-af, 

V      "^        ^         ^        j'     J      '^ 

Arabic.  B-ay.     T-av.     J-eeni.       Dal.     R-ay.       Z-ay.     K-af. 


X  2 


J 


303 


DAWUT, 


Chap.  XXIX, 


seetaray  (planets),  and  the  four  ansiirs  (elements).  The 
relation  of  these  towards  each  other  Avill  be  better  com- 
prehended by  a  reference  to  the  annexed  table ;  in  which, 
for  convenience,  I  have  inserted,  in  a  column  additional 
to  what  is  usually  met  with,  each  planet's  hookhoor  (or  per- 
fume) which  is  directed  to  be  burnt.  To  render  the  sketch 
still  more  perfect,  I  have  likewise  included  the  qualities  of 
the  planets,  together  with  the  numbers  which  the  twenty- 
eight  letters  of  the  Arabic  alphabet  represent,* 


THE    FOUR   ELEMENTS. 

The 

Planets, 

with  their 

infiuences. 

The  Planets' 
Perfumes. 

Water. 

Air. 

Earth. 

Fire. 

Dal 

4 

Jeem 
3 

Bay 

2 

Alif 

1 

Saturn, 

evil. 

Benzoin  and 
Coriander  Seed. 

Hy 

8 

Zay 
7 

Waoo 
6 

Hay 
5 

Jupiter, 
good. 

Benzoin  and  Sugar, 

Lam 
30 

Kaf 
20 

Ee-ay 
10 

To-ee 
9 

Mars, 
evil. 

Benzoin  and  Wood 
Aloes. 

Aeen 
70 

Seen 
60 

Noon 
50 

Meem 
40 

Sun, 
middling. 

Benzoin  and  Cin- 
namon. 

Ray 
200 

Qaf 
100 

Swad 
<)0 

Fay 
80 

Venus, 
good. 

Benzoin  and  White 
Sandal-wood. 

Khy 
600 

Say 
500 

Tay 
400 

Sheen 
300 

Mercury, 
good. 

Benzoin  and   Red 

Sandal-wood, 

i.  e.    Logwood. 

Ghein 
1000 

Zoee 
900 

Zwad 
800 

Zal 
700 

Moon, 
middling. 

Benzoin  and  Cam- 
phor. 

Crab. 

Scorpion, 

Fish. 

Twins, 
Scales, 
Watering- 
pot. 

Bull, 

Virgin, 

She-Goat. 

Ram, 
Lion, 
Archer. 

\      SIGNS   OF   THE    ZODIAC. 

•  These  form  eight  words;  viz.  \.  Jbjud,  2.  Huiouz,  3.  Hoottee, 
4.  Kulaymun,  5.  Suafus,  6.  Quruslmt,  7-  Sukhiz,  8.  Zzizig  ;  and  the 
Arabian  mode  of  calculating  by  these  is  denominated  the  reckoning 
by  Ahjud.     Vide  Jbjnd,  Oloss. 


Sect.  1. 


OR  EXORCISM. 


309 


By  way  of  further  illustration  of  the  above  table,  we 
shall  o-ive  an  example.  For  instance,  a  man  named  Ahmud 
has  in  view  the  establishment  of  an  intimacy  with  a  woman 
of  the  name  of  Rabaya,  which  he  must  accomplish  by  the 
reading  of  some  of  the  dawut-isms,  as  presently  to  be  de- 
tailed; but,  in  the  first  place,  it  is  requisite  to  know  whe- 
ther their  elements,  planets,  and  zodiacal  signs  be  amicably 
or  inimically  disposed  towards  each  other,  and  this  is  done 
by  reference  to  the  above  table.  Should  amity  exist  be- 
tween all  these,  then,  doubtless,  aiFection  will  reign  between 
the  couple;  should  any  one  of  them  differ  in  the  least, 
there  will  be  some  degree  of  friendship  and  some  of  enmity 
between  the  two;  but  should  no  friendship  exist  at  all 
among  the  three  elements,  &c.  no  love  will  or  can  take 
place  between  the  couple. 

For  example,  the  initial 


of  Khmud is  Alif  (or  A) ... 
his  element  is  Fire   

—  planet  is  Saturn; 

r  Ram, 

—  sign  of  Zodiac  I    Lion, 

[  Archer. 


of  Uahaija,  is  Ray  (or  R.) 
her  element  Water ; 

—  planet  Venus ; 

r  Crab, 

—  sign  of  Zodiac  I   Scorpion, 

[  Fish. 


From  this  we  learn,  first,  that  their  elements  are  very 
contrary  and  opposed  to  one  another ;  for  water  is  by  no 
means  friendly  to  fire.  Secondly,  astrologists  have  deter- 
mined the  relative  dispositions  of  the  planets  to  be  as 
follows : 


Venus 

and 

Saturn 

Venus 
and 
Moon 

Jupiter 

and 
Venus 

Jupiter 
and 
Sun 

Sun 
and 
Moon 

Jupiter 

and 

Moon. 

Sun 

and 

Venus 

1  FRIENDSHIP. 

Moon 

and 

Mercury 

Saturn 

and 
Mercuiy 

Jupiter 

and 
Mercury 

Mara 

and 

Mercury 

Venus 

and 

Mercury 

Mars 

nnd 

Venus 

Sun 

and 

Mercury 

\  INDIFFERENT, 
J          (or  mixed). 

Saturn 
.ind 
Sun 

Saturn 
and 
Moon 

Mars 
and 
Moon 

Mars 
and 
Sun 

Saturn 
and 
Mars 

Jupiter 
and 
Mars 

Jupiter 

and 
Saturn 

1  ENMITY. 

310 


DAWUT, 


Chap.  XXIX. 


Consequently,  Ahmud  having  Saturn  for  his  planet,  and 
B.abaya  Venus,  and  these  entertaining  friendship  towards 
one  another,  it  would  appear  by  this  criterion  that  they 
would  live  happy  together. 

Thirdly,  with  regard  to  the  signs  of  the  zodiac,  they 
stand  as  follows : 


Males. 

Females, 

Hermaphrodites. 

Ram. 

Lion. 

Scorpion. 

Fish. 

Archer. 

Bull. 

Scales. 

Crab. 

Twins. 
Virgin. 
He-Goat. 
Watering-pot. 

Between  males  and  females  exists  friendship ;  between 
males  and  hermaphrodites,  sometimes  friendship,  some- 
times enmity ;  between  females  and  hermaphrodites,  the 
most  inveterate  enmity. 

In  this  instance,  part  of  one  corresponding  with  the 
other,  it  is  so  far  favourable. 

From  these  several  considerations  it  is  to  be  concluded 
that  some  degree  of  harmony  and  some  of  discord  may  be 
expected  to  be  the  natural  result  of  the  union. 

Sect.  2.  The  giving  of  Nissab,  Zukat,  SfC.  to  each  ism ; 
and  the  manner  of  reading  the  Dawut. 

There  are  what  are  called  nissab,  %ukat,  ushur,  qoofool, 
dowr  and  mooduwir,  buzul,  khutum,  and  siirreeool-eejabut, 
appointed  for  each  ism. 

In  the  jiiwahir-e-khitmsa  there  are  in  all  forty-one  isms;* 


•  i.  e.  Of  the  first  variety,  termed  usma-e-oozzam,  or  the  mighty 
attributes  (p.  304). 


Sect.  2. 


OR  EXORCISM. 


311 


the  first  of  which  runs  thus :  soobh-anuka^  la  illaha  illa- 
unta,  eea  rubba  koollu  shyn  o  ivarusuhoo^  o  ra%uquhoo, 
o  rahaymuhoo ;  i.e.  "  Glory  be  to  Thee!  There  is  no 
*'  God  save  Thee,  the  Lord  of  all,  the  Preserver,  the  Sup- 
"  porter,  the  Merciful !" 

By  way  of  example,   we  shall  offer  the  nissab,*  &c.  of 
the  above  istn. 


•  To  find  out  the  nissab,  &c.  of  this  ism,the  number  of  letters  com- 
posing the  is7?i,  which  is  45,  as  noted  below,t  is  to  be  considered  as 
so  many  hundreds;  Mliich  makes 

1.  Its 


tl 
2. 
3. 
4. 
5. 
6. 

7. 

8. 

9. 
]0. 
11. 
12. 
1.3. 
14. 
15. 
16. 

17. 

18. 


as 


11). 

20. 
21. 
22. 
2.3. 
24. 


.  S-een  (p.  308)  stands  for 

Bay    

H-y 

A-lif  

N-oon    

K-af    

L-ani   

A-lif    

A-lif    

L-am 

H-ay   

A-lif   

L-ara 

L-am 

A-lif 

A-lif 

N-oon 

T-ay 

Ee-aylO-| 

A-lif     1/  omitted(rt) 

R-ay 

B-ay "I   doubled 

B-ayJ   with  tHt<lideed    .. 

K-af    

L-am  1       „  f 

.  \     Do \ 

L-am  J  I 


tushdeed     C 
doubles  } 

the  letter ;  1 


GO 

2 

8 

1 

50 

20 

30 

1 

1 

30 

5 

] 

30 
30 

1 
1 

50 
400 


200 
2 

2 
20 

30 
30 


25.  Sh-een     

26.  Ee-ay 

over  it  add 

27.  Huniza,  which   stands  l 

for  an  Alif i 

2S.  W-aoo     

29.  W-aoo     

30.  A-lif   

31.  Ray    

32.  S-ay    

33.  Hay     

34.  W-aoo     

35.  R-ay    

36.  A-lif  

37.  Z-ay     

.38.  Q-af    

39.  Hay    

40.  W-aoo    

41.  R-ay   

42.  A-lif 

43.  H-y 

44.  M-eem    

45.  H-ay   


300 
10 


6 
6 
1 

.  200 
.   500 

5 
.  6 
.   200 

1 

■  7 
.  100 
.       5 

6 
,   200 

1 
.  8 
.  40 
.       5 

2013 


(«)  In  all  other  isms  the  ccays  are  to  be  left  out,   and  fiis/i deeds  mid 
humzas  added. 


312  DAVVUT,  CiiAi-.  XXIX. 

Its  A'^ma6(or  alms)  consistsin  tlie  repeatingof  it     4,500  times. 

Zukat  (the  prescribed  offerings) 6,750 

f7«/mr  (or  tithes) 7,875 

Qoofool  (literally  "lock,""  i.e.  for  resolving 

mysteries)    563 

Dowr  and  Mooduwir  (or  circle  implying 

repetition)  16,876 

Buzul  (gift  or  present  to  avert  calamities)      7,000 

JTAm^z^to  (the  seal,  or  conclusion)    1,200 

Surreeool-Eejabut(Bi  speedy  answer)   12,000 

Total  56,764 

The  giving  of  nissah,  xukat,  &c.  to  isms^  is  considered 
in  no  other  light  than  as  alms  or  charitable  offerings,  essen- 
tially requisite  to  be  given  for  the  purpose  of  ensuring  the 
success  of  the  individual's  undertaking,  and  that  his  labours 
may  not  return  unto  him  void. 

The  above-mentioned  chief  ism  has  for  its  demons  Hoom- 
raeel  and  Humwakeel,  and  for  its  genius  Shutkheesa. 

1 .  Its  nissab   4,500 

Half  of  that  number  {viz.  2,250)  added  to  it,  gives 

2.  Its  zukat   6,750 

Half  of  the  above  half  (1,125)  added  to  its  zukat,  forms 

3.  Its  iishur   7)^7-5 

Half  of  the  above  half  (1,125) 

4.  Its  qoofool     563 

Add  its  qoofool       563 
to  its  ushiir    7,875 

will  give     8,438 
double  that     8,438 

will  give  16,876,  which  is 

'5.  Its  dow?-  and  mooduivir 16,87t3 

There  is  no  rule  required  for  the  following,  they  being 
always  the  same  for  every  ism ;  viz. 

6.  Its  buzul 7,000 

7.  Its  khutum    1 ,200 

8.  Its  surreeool-cejabut    ]  2,000 


SKt,.r.  2.  OR  EXORCISM.  313 

In  commencing  the  reading  of  the  isms,  their  demons  are 
addressed  first  by  prefixing  to  their  names  the  word  eea  (O !) 
and  to  that  of  genii  the  words  huhnq,  7iidda,  mudud  or 
koomuk  (meaning  "by  the  aid  of").  As  a  specimen,  I 
shall  state  how  these  are  used,  by  adding  them  to  the  above- 
named  ism,  viz.  Eea  Hoomraeel,  eea  Humwakeel,  buhuq- 
e-Shutkheesa,  Soohhanuka  la  illaha,  &c.  (p.  311). 

Thus,  whether  it  be  this  ism  or  any  one  of  the  forty-one 
alluded  to  above,  or  any  other  which  a  person  may  have 
received  in  the  form  of  a  simnd  (grant)  from  his  tutor  (for 
there  are  innumerable  others  current),  it  is  necessary  that  its 
nissab,  &c.  be  given,  in  order  to  command  the  presence  of 
genii.  Previous  to  reading  the  is7n,  he  is  each  time  to 
address  its  demon  and  genius  by  name.  Should  the  ism 
have  no  genius,  the  demon  alone  is  to  be  invoked ;  and  after 
that  the  ism  read :  e.  g.  if  an  ism  is  to  be  repeated  a  hun- 
dred times,  he  is  to  name  the  demon  and  genius  as  often. 

Amongst  the  forty-one  great  isms,  some  have  two  demons 
and  one  genius,  and  vice  versa.  Eacli  istn  has  a  separate 
o-enius ;  but  the  same  demons  are  common  to  several  isms 
(vide  p.  315). 

After  having  given  the  nissab,  zukat,  &c.,  the  exorcist, 
in  order  to  familiarize  himself  to  it,  or  to  cause  the  presence 
of  the  genius,  is,  within  the  space  of  forty  days,  to  repeat 
the   ism  137,613*   times   (having    previously  divided  the 


•  The  total  number  of  letters  forming  the  above  ism,  is  45  (p.  311). 

This  number  is  to  be  considered  as  so  many  thousands    45,000 

which  sum  is  to  be  multiplied  by 3 

and  will  give  135,000 
add  to  this  the  combined  number  which  the  letters  of  the  ism 

stand  for  (vide  p.  311.)  viz •       2,G13 

and  we  have  137,613 
This  sum  is  called  in  Persian  daivufy  and  in  Hindee  aojna. 


314  DAWUT,  Chap.  XXIX. 

number  as  nearly  in  equal  parts  as  possible  for  each  day's 
reading)  ;  for  by  this  rehearsal  of  it,  his  mind  will  become 
enlightened,  and  he  will  at  times  become  quite  transported, 
and  fancy  himself,  whether  awake  or  asleep,  carried  and 
accompanied  by  demons  and  genii  to  distant  realms,  to  the 
highest  heavens,  or  down  into  the  bowels  of  the  earth. 
There,  they  not  only  reveal  to  him  all  hidden  mysteries,  and 
render  tlie  whole  human  race  subject  and  obedient  to  his 
will,  but  cause  all  his  desires,  temporal  as  well  as  spiritual, 
to  be  accomplished. 

Most  exorcists  have,  by  experience,  proved  the  validity 
of  these  isms ;  and  whoever  has  strictly  followed  the  rules 
laid  down  has  invariably  obtained  his  soul's  desire. 

The  uses  and  beneficial  effects  of  this  ism  alone,  are 
numerous ;  but  as  they  are  to  be  noticed  hereafter  in  the 
third  Section,  we  shall  at  present  pass  them  over. 

I  shall  now  describe  the  second  variety  of  ism,  termed 
Usma-e-Hoosna  (or  the  glorious  attributes  of  the  Deity, 
p.  304),  as  connected  with  the  twenty-eight  letters  of  the 
Arabic  alphabet  (the  knowledge  of  which  my  late  Father 
bestowed  on  me  as  a  sacred  relic)  ;  and  shall  exhibit  them, 
together  with  the  demons  attached  to  each,  in  the  form  of 
a  table. 


Skgt.  2. 


OR  EXORCISM. 


315 


A-LIF. 

B-AY. 

J-EEiM. 

D-AL. 

Eea  Allah-o. 
O  God! 

Eea  Ruhman-o. 
0  thou  Merciful! 

Eea  Ruheem-o. 

0  thou  Compas- 
sionate! 

Eea  Malik  0. 
O  thou  Lord! 

Kulkaeel-o. 

Umwakeel-o. 

Rooeeaeel-o. 

Roodaeel-o. 

Hay. 

W-AOO. 

Z-AY. 

H-Y. 

Eea  Qooddoos-o. 

Eea  Sulam-o. 

Eea  Momeen-o. 

3ea  Mohimmin-o. 

O  thou  Holy  One ! 

O  thou  giver  of 
Health  ! 

0  thou  Protector  ! 

0  thou  Defender  ! 

Ittraeel-o. 

Humwakeel-o. 

Rooeeaeel-o. 

Sumkaeel-o. 

T-OEE. 

Ee-ay. 

K-Al. 

L-AM. 

Eea  Azeez  0. 

Eea  Buseer-o. 

Eea  Jubbar-o. 

EeaMootukubbir-o 

O  thou  Beloved! 

O  thou  All-seeing ! 

0  t/iou  Great  One ! 

Othou  Lofty  One! 

Loomaeel-o. 

Jurjaeel-o. 

Kiimlaeel-o. 

Looqaeel-o. 

M-EEM. 

N-OON. 

S-een. 

A-EEN. 

Eea  Khaliq-o. 
0  thou  Creator  ! 

Eea  Baree-o. 

EeaMoosuwwir-o 

Eea  GuflFar-o. 

O  thou  glorious 
One! 

Othou  who  fash- 
ioned us  ! 

0  thou  Forgive)-  of 
Sitis ! 

Ittraeel-0. 

Jibbraeel-o. 

Shumsaeel-0. 

Surkusaeel-o. 

F-AY. 

S-WAD. 

Q-AF. 

R-AY. 

Eea  Quhhar-o. 
O  thou  Avenger ! 

Eea  Wuhab-o. 

O  thou  Bestower 

of  Benefits! 

Eea  Ruzzaq-o. 
0  thou  Sustainer  ! 

Eea  Futtah-o. 
0  thou  Conqueror  ! 

Ruftamaeel-o. 

Israfeel-o. 

Kulkaeel-o. 

Surhumakeel-o. 

Sh-een. 

T-AY. 

S-AY. 

Kh-y. 

Eea  Aleem-o. 
0  thou  Omniscient 

Eea  Qabiz-o. 

0  thou  Scizer  (of 
'            Souls) ! 

Eea  Basit-o. 
0  thouProvidence. 

Eea  Hafiz-o. 
O  Guardian! 

Meekaeel-o. 

Jibbraeel-o. 

Humwakeel-o. 

Tunkaeel-o. 

Z-AL. 

Z-WAD. 

Z-oee. 

G-AEEN. 

Eea  Ilufeeu-o. 

Eea  Mowz-o. 

Eea  Moozzil-o. 

Eea  Summeeu-o. 

O  thou  ivho  exidt- 
est! 

O  thou  who  ho- 
nouresl ! 

0  thou  who  abas- 
est! 

O  thou  that  hear- 
cst! 

Ittraeel-o. 

Rooqaeel-a. 

Looqaeel-o. 

Israfeel-o. 

316  DAWUT,  Chap.  XXIX. 

If  a  man  wish  the  accomplishment  of  his  desires,  he 
may  either  read  one  of  the  above-mentioned  usma-e-oozzam 
(p.  304.)  or  one  of  the  usma-e-hoosna,  both  which  will 
equally  answer  the  purpose ;  but  the  beneficial  effects  of 
the  former  are  greater,  though  they  are  seldom  had  recourse 
to,  owing  to  the  trouble  and  inconvenience  attending  the 
reading  of  them. 

The  manner  of  reading  the  dawut  is  as  follows.  For 
instance,  a  talib  (i.  e.  a  seeker),  is  desirous  of  making 
another  subject  and  obedient  to  his  will.  In  this  case, 
suppose  the  mutloob  (the  object  or  thing  wished)  to  be  a 
man  named  Boorhan,  which  name  is  composed  of  five  letters, 
viz.  B  R  H  A  and  N.  After  the  exorcist  has  ascer- 
tained, by  reference  to  the  above  table,  the  different  attri- 
butes of  the  Deity  attached  to  each  letter,  together  with  the 
names  of  their  corresponding  demons,  by  first  repeating 
the  names  of  the  demons  and  then  those  of  the  Deity,  as 
detailed  before  in  the  case  of  the  first  of  the  isms  contained 
in  the  Jutvahir-e-khumsa,  a  certain  number  of  times  (as 
will  presently  be  more  particularly  stated),  the  object  will 
become  subject  and  obedient  to  his  will. 

Whether  the  wisher  reads  them  himself  or  employs  ano- 
ther to  do  so  for  him,  it  is  necessary  that  the  substance  of 
the  following,  in  any  language,  be  read  daily  four  times ; 
i.  e.  twice  at  the  commencement  of  the  Durood*  and  twice 
at  the  end  of  each  day''s  task,  viz.  "  O  Lord,  grant  that 
*'  the  object.  Sheikh  Boorhan,  may  so  deeply  be  distracted 
"  in  love  with  such  a  one  (the  seeker),  as  to  be  day  and 
"  night  entirely  forgetful  of  his  natural  wants."" 

•  The  durood  is  as  follows :  "  AUahoomma  Sullay-allah  Mokum- 
"  mudin,  iva- Allah  Allay  Mohummudin  wo  barik  ivo  sullim.''^  i  e.  "O 
"  God !  grant  blessing,  prosperity,  and  peace  to  Mohummud  and  his 
"  posterity." 


Skct.  2.  OR  EXORCISM.  317 

I  may  here  premise  what  is  essential  to  be  known  in  order 
to  be  able  to  read  the  ^sw,  that  tlie  reckoning  by  Abjud  is 
divided  into  four  parts,  viz.  units,  tens,  hundreds,  thou- 
sands. If  the  numeral  representing  the  letters  fall  on  the 
Units,  it  is  to  be  considered  as  so  many  hundreds ; 

Tens     thousands; 

Hundreds     tens  of  thousands; 

Thousands   hundredsof thousands. 

By  this  rule  the  following  are  the  letters  of  Boorhan,  viz. 
B-ay,  in  the  Table  (p.  308.)...       2  is  equal  to  200 

R-ay 200       ...       20,000 

H-ay 5       ...  500 

A-lif 1        ...  100 

N-oon    50        ...         5,000 


Total 25,800 


The  exorcist  having  previously  divided  the  sum-total 
into  any  number  of  equal  parts,  and  fixed  upon  the  number 
of  days  in  which  to  finish  the  reading  of  it,  such  as  a  week 
or  two,  he  must  conclude  it  within  the  appointed  time ;  or, 
his  labour  will  be  vain.  Burning  benjamin,  or  any  other 
sweet  perfume,  with  his  face  turned  towards  the  house  of, 
or  directly  at  the  object,  he  is  to  read  it  tlius : 

Umwakeel-o — Eea  Ruhman-o ! 

Surhumakeel-o — Eea  Futtah-o ! 

Ittraeel-o — Eea  Qooddoos-o ! 

Kulkaeel-o — Eea  Allah-o ! 

Jihhraeel-o — Eea  Baree-o ! 

Previously  to  repeating  these  five  isms  25,800  times  in 

the  way  I  have  exhibited  here  once,  it  is  necessary  to  give 

their  nissah,  zukat^  he ;    but  in  reading  this  species  of 

ism,  instead  of  repeating  it  for  the  nissah.,  &c.,  the  number 


318  DAWUT,  Chap.  XXIX. 

of  times  as  laid  clown  for  the  other  isms  (p.  312),  if  it 
be  repeated  in  the  above  way  one  thousand  times  for  each 
is77i  with  its  demon,  it  is  enough  ;  and  equivalent  to  its 
nissab,  &c.,  even  to  the  end  of  khutum ;  there  being  no 
occasion  to  read  its  Surree-ool-eejabui. 

Sect.  3.  Of  commanding  the  presetice  of  Genii  and 
Demons. 

When  an  exorcist  has  once  commanded  the  presence  of 
genii  and  demons,  he  may,  through  their  means,  cause  what- 
ever he  pleases  to  be  effected.  He  can  obtain  things  mys- 
teriously, such  as  his  daily  food,  or  ready  cash  equal  to  his 
real  expenses,  by  demanding  it  of  them  ;  and  I  have  gene- 
rally heard  it  said  that  they  never  ask  for  more  than  what 
they  absolutely  require.* 

Previous  to  commanding  the  presence  of  genii  and 
demons,  it  is  requisite  to  confine  one's-self  in  a  closet,  and 
the  apartment  is  to  be  besmeared  with  red  ochre ;  and, 
having  spread  a  moosulla  (which  if  also  red,  so  much  the 
better),  he  is  to  sit  on  it,  and  observing  the  utmost  clean- 
liness, is  to  discharge  its  nissab,  &c.  in  the  course  of  a 
week.     The  sooner  the  better. 

After  that,  in  order  to  cause  the  presence  of  these  beings, 
he  is  again  to  shut  himself  up  for  forty  days,  and  repeat 
the  ism  137,613  times,  having  previously  divided  the  num- 
ber into  forty  parts,  a  part  being  read  each  day. 

For  such  chilla  (or  a  forty  days'"  abstinence),  the  place 
most  congenial  is  a  secluded  spot ;  somewhere  in  the  vici- 
nity of  the  sea,  in  a  rocky  cavern,  in  a  garden,  or  out  of 
town,  where  no  noise  or  bustle  is  likely  to  disturb  the  mind 
of  the  exorcist. 

•  For  a  very  good  reason  I  because  it  would  not  be  granted  bv 
those  aerial  spirits. 


Sect.  3.  OR  EXORCISM.  319 

After  he  has  commenced  the  reading  of  the  ism,  every 
night,  or  week,  or  every  now  and  then,  some  new  and  fresh 
phenomena  will  present  themselves ;  and  on  the  last  week 
the  demons  and  genii,  attended  by  all  their  legions,  will 
appear  before  him ;  and  two  or  three  from  among  the  latter, 
or  one  of  the  demons  or  genii  himself,  will  advance,  and 
respectfully  addressing  him,  say,  "Well,  Mr.  Exorcist, 
*'  wherefore  hast  thou  demanded  our  presence  .''  Here  we 
"  are,  with  our  assembled  forces.""^  At  this  critical  juncture 
it  behoves  the  exorcist  to  muster  up  his  courage,  and  not  to 
speak  to  them  all  at  once,  but  by  a  motion  of  the  finger  or 
hand  beckon  to  them  to  be  seated.  Having  concluded  his 
daily  task,  he  is  to  inquire  after  their  names,  demand  of 
them  a  siffn  or  token,  and  ascertain  how  often  it  will  be 
necessary  for  him  to  repeat  the  ism  to  cause  their  presence. 
They  will  then  inform  him  on  these  points,  and  he  is  strictly 
to  attend  to  their  injunctions.  Should  he  speak  to  them 
before  concluding  his  daily  task,  they  will  cause  some  mis- 
fortune to  befall  him ;  nay,  he  will  be  in  danger  of  his  life ; 
or  they  will  all  disappear  of  a  sudden,  and  render  the  pains 
he  has  taken  of  no  avail. 

Then  having  adjured  the  genii  and  demons  by  a  solemn 
oath,  in  the  name  of  Almighty  God,  and  of  Solomon  the 
son  of  David,  (peace  be  !  &c.)  he  is  to  dismiss  them.  He 
is,  on  no  account,  to  say  a  word  about  the  interview  to  any 
one. 

He  is  never  to  command  their  presence  when  his  body  is 
at  all  filthy  or  unclean,  and  he  is  never  to  delay  bathing 
himself  after  coition  or  nocturnal  pollution.  During  his 
whole  life  he  must  abstain  from  adultery  :  in  short,  he  is  to 
do  nothino;  but  what  is  lawful. 

It  is  advisable  for  the  tyro  in  the  art  not  to  undertake  it 
for  the  first  two  or  three  times,  unless  his  tutor  be  present ; 


320  DAWUT,  Chap.  XXTX, 

for  otherwise  he  may  forfeit  his  life.  Many,  from  want  of 
due  regard  to  this,  have  grown  and  daily  do  grow  mad  and 
insane.     Much  rather  abstain  from  it  altoo-ether. 

For  the  information  of  Europeans  (may  their  wealth  ever 
increase !)  I  shall  now  relate  some  of  the  well-known  and 
celebrated  virtues  of  the  first  ism  recorded  in  the  Juwahir- 
e-khumsa. 

1st.  When  any  one  wishes  to  go  into  the  presence  of  a 
monarch,  a  noble,  or  a  grandee,  or  that  of  his  gracious 
master,  without  requiring  to  give  the  nissah,  zukat,  &c. 
and  daiciit  (i.  e.  the  familiarizing  one's  self  with  it,  vide 
p.  313),  if  he  merely  repeat  the  chief  ism  seventeen  times 
with  open  hands  upheld  to  heaven,  and  having  blown  on 
them  draws  them  over  his  face  once,  the  instant  the  person 
beholds  him  he  will  become  so  fond  of  and  attached  to  him, 
that  however  great  his  anger  might  have  previously  been 
against  him,  he  will  now  be  pleased  with  him. 

2d.  Should  any  one  repeat  the  above-mentioned  ism,  after 
every  morning  and  evening  prayer,  as  they  are  in  the  habit 
of  repeating  other  things,  forty  or  seventy  times,  his  mind 
will  become  vivid  and  enlightened,  and  he  will  cherish  in 
his  bosom  nothing  but  supreme  love  to  God.  No  worldly 
concern  will  he  allow  to  disturb  his  peace  of  mind ;  events 
about  to  come  to  pass  will  be  revealed  to  him  in  dreams. 

3d.  When  a  person  wishes  any  particular  circumstance, 
temporal  or  spiritual,  to  happen,  if  he  repeat  the  ism  twenty- 
four  times  on  a  Sunday  morning,  before  sun-rise,  through 
the  grace  and  blessing  of  God,  that  very  same  day,  his 
wishes  shall  no  doubt,  be  realized. 

4th.  If  a  person  be  anxious  to  make  another  subject  and 
obedient  to  his  will,  he  is  on  a  Wednesday,  after  bathing, 
to  put  on  clean  clothes ;  and  burning  sweet-scented  odours, 
repeat  the  ism  a  hundred  and  twenty-one  times,  over  some 


Skct.  3. 


OR   EXORCISM. 


321 


food  or  drink,  and  liaving  blown  on  it,  cause  the  person 
acted  upon  to  partake  of  it,  and  he  or  she  will  immediately 
become  his  or  her  talib  (wisher). 

5th.  If  an  individual  has  a  number  of  enemies,  who  pro- 
fess friendship  towards  him  outwardly,  but  in  their  bosoms 
harbour  enmity,  who  slander  him  behind  his  back  and  by 
their  haughty  looks  keep  him  at  a  distance,  he  is,  after  the 
usual  devotions  have  been  performed,  to  read  that  greatest 
of  all  isms  forty-one  times,  morning  or  evening,  for  forty 
days  successively ;  and  by  so  doing,  all  his  ill-wishers  will 
become  his  intimate  friends. 

6th.  Should  any  one  desire  to  make  princes  or  gran- 
dees subject  and  obedient  to  his  will,  he  must  have  a  silver 
ring  made  with  a  small  square  silver  tablet  fixed  upon  it, 
on  which  is  to  be  engraved  the  number  that  the  letters 
composing  the  ism  represent ;  which,  in  this  case,  is  2,613 
(p.  311).  This  number  by  itself,  or  added  to  that  of  its 
two  demons,  286  and  112,  and  its  genius,  1,811,  amounting 
in  all  to  4,822,*  (agreeably  to  the  rules  laid  down  in  the 


The  number  of  the   ism  (p.  311)  is  2,613 

Hay  (p.  308)     5 

Mee7n     40 

Ray    200 

<    Alif 1 

Eeay 10 

Lam 30 


o  o) 

I- 


kk 


o  -^ 

SOI 

c  S 

O    3 


(  Hay  5 

Meem     40 

If^aoo     6 

AHf   1 

Kaf   20 

Eeay 10 

Lam  . .  - 30 


L 


ISG 


112 


Carried  forward. 


3,0]  I 


322  DAWUT,  Chap.  XXIX. 

32(1  chapter,  M-hich  trecats  on  the  subject  of  the  pcience  of 
tiikseer,)  formed  into  a  magic  square  of  the  solasee  or 
rohaee  kind,  and  engraved.  When  the  ring  is  tlms  finished, 
he  is  for  a  week  to  place  it  before  him,  and  daily,  in  the 
morning  or  evening,  to  repeat  the  iswj  five  thousand  times, 
and  blow  on  it.  When  the  whole  is  concluded,  he  is  to 
wear  the  ring  on  the  little-finger  (lit.  ear-finger*)  of  his 
right  hand. 

In  short,  it  is  no  easy  matter  to  command  the  presence 
of  genii  and  demons  ;  and,  in  the  present  day,  should  these 
race  of  beings  be  near  any  one,  so  as  to  obey  his  calls, 
such  a  one  wovdd,  no  doubt,  instantly  be  set  down  as  a 
widlee  (saint),  or  one  endowed  with  the  gift  of  miracles. 

The  author  of  the  present  sheets  (lit.  this  teacher  of  the 
alphabet)  has  endeavoured  to  prove  the  effects  of  the 
reading  of  two  or  three  of  these  isms  ;  but' he  found  it  a 
most  difficult  task  to  finish  them  ;  for  he  met  with  such 
strano-e  sights  and  frightful  objects  as  completely  deterred 
him  from  concluding  any  one  of  them.  Moreover,  con- 
ceivino-  it  labour  lost,  he  relincniished  the  design  alto- 
gether. 

Independently  of  these  mighty  isms^  there  are  a  great 
number  of  the  attributes  of  the  Deity,  and  verses  of  the 
Qoran,  which   one  may  read   without  much   trouble,  and 

Brought  forward 3,01 1 

r  Sheen 300 

^      \Tay    -100 

g  I      1  Khay 600 


^^    <  Eeay I'^ 

e  I      \  Say     500 

tc         AUf 1 

l^      ■  , 1,811 

4,822 
*  So  called,  because  made  use  of  to  clean  flie  ear. 


Sect.  3.  OR  EXORCISM.  323 

their  effects  are  well  established  ;  but  a  knowledge  of  them 
can  only  be  obtained  by  the  most  humble  supplications  to 
the  great,  or  adepts  in  the  art :  and  these  folks  again,  com- 
municate them  privately  (lit.  breast  to  breast,  hand  in 
hand,  ear  to  ear). 

If  they  do  describe  them  in  books,  it  is  never  with  suffi- 
cient minuteness  for  comprehension. 

To  this  teacher  of  the  A,  B,  C,  through  the  grace  of 
God  and  the  favour  and  kindness  of  his  tutors,  a  great 
variety  of  powerful  isms  and  select  sentences  of  the  Qoran 
have  descended ;  but  as  they  have  been  imparted  to  him  as 
profound  secrets,  it  would  be  improper  for  him  to  disclose 
them. 

However  one  verse  is  so  well  known,  that  I  may  as  well 
mention  it ;  and  that  is,  the  Jet-e-footooh,  which  literally 
signifies  a  verse  for  receiving  an  income  gratuitously  ;  such 
as,  obtaining  one's  daily  subsistence  by  some  means  or 
other,  or  getting  service  somewhere,  or  having  one's  income 
abundantly  increased.  If  a  person  make  constant  use  of 
that  verse,  for  a  time,  God  will  undoubtedly,  within  forty 
days,  grant  his  behests  and  prosper  him.  The  ancients 
have  repeatedly  tried  the  effects  of  it  by  experiment.  The 
Aet-e-footooh,  which  is  to  be  repeated  forty  times  after  the 
five  appointed  seasons  of  prayer,  is  as  follows : 

"  With  Him  are  the  keys  of  the  secret  things,  none 
"  knoweth  them  besides  himself.  He  knows  that  which  is 
"  on  the  dry  land  and  in  the  sea:  there  falleth  no  leaf 
"  but  He  knoweth  it ;  neither  is  there  a  single  grain  in  the 
"  dark  parts  of  the  earth,  neither  a  green  thing  nor  a  dry 
"  thing,  but  it  is  written  in  the  perspicuous  book."  (Sale's 
Qoran,  chap.  vi.  p.  150,  new  edit.  1825.) 

For  the  purpose  of  obtaining  an  increase  to  one's  sub- 
sistence or  wealth,  a  person  should,  after  the  morning  and 

Y  2 


324<  DAWUT.  Chap.  XXIX. 

evening  prayers,  repeat  one  thousand  times  the  following 
two  attributes  of  the  Deity.  Should  he  derive  any  benefit 
from  its  repetition  within  two  or  three  months,  he  may 
continue  the  rehearsal  one  thousand  or  five  hundred  times, 
for  as  long  a  period  as  he  chooses  to  benefit  by  it. 
Eea  gunnee !  (O  thou  independent !) 
Eea  mo-gunnee !  (O  thou  causer  of  independence !) 

Sect.  4.  Concerning  the  casting  out  of  Devils. 

In  the  Shurra-e-Bokharee^  Aboo  Hoorayree*  (may  God! 
&c.)  observes,  that  the  Prophet  Mohummud  MoostufFa  (the 
blessing !  &c.)  has  stated,  that  Adam  was  created  of  teen 
(clay),  that  is,  of  two  of  the  elements,  water  and  earth  ; 
and  genii  of  marij  (or  flame  without  smoke),  i.  e.  of  air  and 
fire. 

Genii  are  spirits,  and  constantly  reside  in  the  lowest  or  first 
firmament.f  They  possess  the  power  of  rendering  them- 
selves visible  to  human  beings  in  any  form  they  please.  Some 
sages  assert  that  genii  have  bodies ;  but  from  the  circum- 
stance of  their  being  invisible  to  us,  the  term  jin  (or  inter- 
nal, that  which  is  not  seen)  has  been  applied  to  them.  The 
extent  of  their  knowledge  is  likewise  hid  from  us ;  on  which 
account  a  madman  is  frequently  nicknamed  in  Arabic  Mti~ 
jin-oo  and  Jin-noonee  (derived  from  jin),  because  the  con- 
dition of  his  intellectual  functions  is  concealed  from  others. 

As  Adam  and  Eve  were  the  parents  of  mankind,  so  Jan 
and  Marija  were  the  parents  of  the  race  of  genii. 

Genii  differ  from  man  in  three  particulars ;  viz.  in  their 
spirits,  their  form,  and  their  speech. 


*  This  last  word  signifies  "  the  father  of  cats."  He  was  so  nick- 
named by  the  prophet,  on  account  of  his  partiality  to  those  animals,  of 
which  he  had  always  a  great  number  about  him  as  pets. 

t  Mohummudans  reckon  seven  firmaments.     Vide  p.  149. 


Sect.  4.  CASTING  OUT  DEVILS.  325 

Those  among  them  who  perform  good  actions  have  the 
appellation  Jin  (or  Genius)  given  them ;  those  who  per- 
petrate evil  deeds,  Shytan  (Satan  or  Devil).  When  the 
former  do  perform  bad  actions,  such  as  causing  the  death 
of  any  one,  or  affecting  a  separation  between  two  persons, 
it  is  not  that  it  is  according  to  their  nature  so  to  do,  but 
they  execute  it  through  the  means  used  by  the  exorcist, 
and  by  the  influence  of  the  isms  of  the  Deity. 

The  food  of  such  of  them  as  are  poor  and  indigent  con- 
sists chiefly  of  bones  and  air. 

The  name  of  the  genius  who  was  most  beloved  of  God 
was  Hoorras. 

In  the  Tufseer-e-hyzawee  (Commentary  on  the  Qoran), 
and  the  Tuwareekh-e-rowxut-oos-sujfa,  it  is  observed, 
that  Satan  was  originally  an  off'spring  of  genii,  and  that 
God,  of  his  infinite  mercy,  honoured  him  with  the  title  of 
Azazeel  (a  fallen  angel),  their  names  having  all  a  similar 
termination,  such  as  Jibbraeel,  Meekaeel,  Israfeel,  Izraeel, 
&c.  Eeman-zahid  has  recorded,  that  it  was  owing  to  his 
disobedience  he  received  the  title  of  Ib-lees  (or  one  who 
despairs  of  God's  mercy),  because  he  refused  to  prostrate 
himself  before  Adam ;  and  when,  through  obstinacy  and 
malignity,  he  tempted  Adam  and  Eve  to  eat  wheat,  and 
caused  their  separation,*  the  name  of  Shytan  (Satan)  was 
given  him  ;  and,  by  so  doing,  he  not  only  ruined  himself, 
but  also  all  Adam's  race.  He  was  the  son  of  Hooleeanoos, 
who  was  the  son  of  Tarnoos,  who  was  the  son  of  Soomas, 
who  was  the  son  of  Jan. 

Satan  has  four  khuleefay  (caliphs  or  deputies);  viz. 
1.  Muleeqa,  the  son  of  Aleeqa;  2.  Hamoos,  the  son  of 

•  Adam,  they  say,  was  driven  from  Paradise  to  Ceylon,  where  a 
mountain  exists  at  which  they  go  to  worship,  and  Eve  to  some  coun- 
try near  Mecca. 


326  EXORCISM.  Chap.  XXIX. 

Janoos ;  3.  Mubloot,  the  son  of  Bullabut ;  4.  Yoosuf,  the 
son  of  Yasif. 

As,  among  the  offspring  of  Adam,  Cain  was  the  vilest 
character;  so,  among  the  race  of  genii,  was  he,  who  is 
called  Satan. 

As  the  name  of  the  wife  of  Adam  (the  peace  of  God ! 
&c.)  was  Hu-wa  (Eve),  so  Satan'^s  wife  name  was  Aw-wa. 

As  Adam's  surname  was  Abool-bushur,  so  Satan's  was 
Abool-Murra. 

As  Adam  had  three  sons,  viz.  Habeel  (Abel),  Kabeel 
(Cain),  and  Shees  (Seth)  ;  so  Satan  had  nine,  viz.  1.  Zul- 
baysoon,  who  with  his  host  inhabits  bazars;  and  all  the 
wickedness  committed  therein  is  accordingly  attributed  to 
his  agency.  2.  Wuseen,  the  ruler  over  grief  and  anxiety. 
3.  Awan,  the  companion  of  kings.  4.  Huffan,  the  patron 
of  wine-bibbers.  5.  Murra,  the  superintendent  of  music 
and  dancing.  6.  Laqees,  the  lord  of  the  worshippers  of 
fire.  7.  Musboot,  the  master  of  news,  who  directs  people 
to  circulate  malicious  and  false  reports.  8.  Dasim,  lord  of 
mansions.  When  people  come  home  from  journies,  he  pre- 
vents their  calling  upon  God  to  return  thanks  for  their  safe 
return,  and  frustrates  their  good  designs  by  causing  wars 
and  contentions  to  take  place.  Some  say  he  is  lord  of  the 
dustur-khwan  (table-cloth),  and  does  not  allow  people  to 
say  hismilla  (grace)  on  sitting  down  to  meals ;  and  after  it 
is  over,  he  causes  them  to  forget  to  return  shookoor  or  ehsan 
(thanks)  for  it.  (Vide  p.  Ill,  112.)  9.  Dullian,  he  whose 
abode  is  places  appropriated  to  devotional  ablutions  and 
prayers,  where  he  defeats  the  objects  of  the  pious,  by  throw- 
ing difficulties  into  the  way  of  their  performance  of  their 
duties. 

These  nine  sons  of  the  undaunted,  the  infernal  Satan,  are 
the   mortal  enemies   of  Adam's  race.     They  never  allow 


Sect.  4.  CASTING  OUT  DEVILS.  327 

them  to  do  a  good  action,  but  exert  all  their  influence  in 
causinsr  them  to  sin.  He  has  nine  children  added  to  his 
family  for  every  one  born  among  men. 

In  the  Sliurra  e-bokharee,  Jabir,  son  of  Abd-oollah 
Ansaree  (may  God !  &c.)  observes,  that  God  Almighty 
formed  all  created  beings  into  four  gradations  or  ranks :  1st. 
angels;  2d.  devils;  3d.  genii;  and  4th.  mankind. 

But  Abbee-durda,  a  companion  of  the  Prophet  (may 
God  !  &c.)  has  differently  construed  these  divisions,  assign- 
ing to  the  1st  rank  snakes  and  scorpions  ;  to  the  2d,  insects; 
to  the  3d,  spirits;  to  the  4)th,  Adam's  progeny,  and  all 
quadrupeds,  birds,  &c. 

Mulik  Cutshan  is  king  of  all  the  genii,  and  inhabits 
Mount  Qaf*  To  the  eastward  he  possesses  300,000 
domestics.  To  the  westward  reigns  Abd-ool-lluhraan, 
his  son-in-law,  who  has  33,000  dependants.  To  both 
of  them  his  holiness  Mohunmuid  MoostufFa  himself  (the 
peace  !  &c.)  during  his  life-time  gave  the  above  Moosulman 
names. 

Kings  of  Moosulman-genii  have  their  names  terminating 
in  noos;  as  Tarnoos,  Ilooleeanoos,  Dukheeanoos,  &c.  Kings 
of  Tursa  (worshippers  of  fire)  genii,  in  doos ;  as  Seedoos, 
&c.  Kings  of  Jewish  genii,  in  nas ;  as  Juttoonas,  &c. 
Kings  of  Hindoo  genii,  in  tiis ;  as  Nuqtus,  &c. 

The  last-mentioned  genius  (Nuqtus),  when  he  entered 
the  service  of  his  excellency  the  Prophet  Shees  (peace  be 
unto  him  !),  was  converted  to  the  Mohummudan  faith. 

Amono;  Moosulman-o^enii  there  is  a  sect  of  eemams : 
(leaders  or  priests).  Such  were  Aboo-furda,  Musoor,  Dur- 
bag,  Qulees,  and  Aboo-malik. 

In  the  Tufseer-e-knheer  it  is  stated  that  genii  are  of  four 


QnJ\  A  fabulous  niouiilaiu.     Vide  Glossary. 


S28  EXORCISM.  Chap.  XXIX. 

kinds,  vi%.  1st.  the  Fulkeeu,  or  those  who  inhabit  the  firma- 
ment ;  2d.  the  Qpotheeu,  who  reside  about  the  North  Pole ; 
3d.  the  Wuhmeeu,  who  haunt  the  human  imagination ;  and 
4th.  the  Firdooseeti,  who  dwell  in  Paradise. 

In  the  Tufseer-e-neeabeeu  it  is  said  that  genii  are  divided 
into  twelve  bands  or  troops :  six  inhabiting  the  countries  of 
Room  (the  Turkish  empire),  Furhung  (Europe),  Yoonan 
(Greece),  Roos  (Russia),  Babel  (Babylon),  and  Suhbutan; 
the  other  six,  the  regions  of  Gog  (country  of  the  Calmucs), 
Magog  (country  of  the  Esclavonians),  Nowba  (Nubia), 
Zungubar  (Ethiopia),  Hindh  (Hindoostan),  Sindh  (Sind 
or  Western  India).  Among  these,  three  legions  are  Islam- 
ites or  Moosulmans,  and  their  king  is  Buklitanoos. 

As  to  the  real  nature  of  genii,  they  are  nine-tenths  spirits 
and  one-tenth  flesh. 

In  short,  we  have  now  considered  the  origin,  birth,  and 
nature  of  genii  and  devils.  Although  this  narrative  should 
have  had  a  place  in  the  second  section  of  this  chapter,  yet, 
as  it  was  in  a  great  measure  connected  with  our  present 
subject,  I  have  preferred  inserting  it  here. 

I  have  long  been  desirous  of  describing  the  manner  in 
which  the  devil  is  cast  out,  and  have  tlierefore  been  more 
particular  in  mentioning  his  family  connexions,  names,  pe- 
digree, &c.  This  I  have  done  in  as  concise  a  form  as  the 
extent  of  my  poor  abilities  would  permit. 

I  have  always  been  accustomed,  (having  from  my  youth 
up  had  a  great  taste  for  it),  to  practise  the  reading  of  the 
dawut  (exorcism),  write  amulets  and  charms,  and  by  con- 
sulting horoscopes,  prognosticate  future  events. 

Many  a  time  have  persons  possessed  of  the  devil  applied 
to  this  teacher  of  the  A,  B,  C,  for  assistance,  and  whether 
owing  to  my  reading  doa  (supplications),  tying  on  an  amu- 
let, or  burning  a  charm,  or,  to  the  force  of  their  belief,  or 


Sect.  4.  CASTING  OUT  DEVILS.  ggg 

to  some  wise  contrivance  of  my  own,  which  I  put  in  prac- 
tice, they  have  been  cured. 

I  used  to  entertain  great  doubt  and  suspicion  in  my  own 
mind  as  to  the  effects  produced ;  and  frequently  said  to 
myself,  "  O  God  !  What  relation  or  connexion  can  pos- 
"  sibly  exist  between  genii  and  man,  that  the  former 
"  should  possess  such  powerful  influence  over  the  latter,  or 
"  that  by  our  merely  reading  incantations  they  should  be 
"  cast  out  ?"  With  these  doubts  in  my  mind,  I  was  con- 
stantly employed  in  the  search  and  investigation  of  the 
subject,  by  consulting  very  learned  men  and  divines,  and 
reading  noted  works  on  the  subject,  such  as  the  Tufseer 
(commentary  on  the  Qormi),  Huddees  (traditional  sayings 
of  the  Prophet),  and  others,  in  order  that  I  might  acquire 
some  knowledge  concerning  these  matters.  Whatever  I 
have  seen,  heard,  and  read,  I  have  related. 

When  individuals  labour  under  demoniacal  possessions, 
the  symptoms  are  as  follows.  Some  are  struck  dumb; 
others  shake  their  heads ;  others  grow  mad  and  walk  about 
naked ;  they  feel  no  inclination  to  pursue  their  usual  avo- 
cations, but  lie  down  and  are  inactive.  In  such  cases,  if  it 
be  required  to  make  the  demoniac  speak,  or  to  cast  the 
devil  out,  there  are  a  variety  of  contrivances  resorted  to, 
and  which  I  shall  now  endeavour  to  describe. 

Magic  circles,  squares,  and  figures,  are  sketched  on  the 
ground,  or  on  a  plank,  with  various  coloured  powders, 
bhuhhoot  (cowdung  ashes),  charcoal,  or  sundul\  and  the 
demoniac  being  seated  in  the  centre  of  it,  the  afsoon  (incan- 
tation) is  read.  Around  these  diagrams  are  placed  various 
kinds  of  fruits,  flowers,  pan-sooparee,  sheernee,  sometimes 
sayndhee,  taree,  iiariellee^*  daroo,-\-  &c.     Some  sacrifice  a 

•  Intoxicating  liquors  ;  vide  Glossary, 
t  Ardent  spirits. 


330  EXORCISM.  Chap.  XXIX. 

sheep  in  front  of  the  circle,  &c.  sprinkle  the  blood  round  it, 
set  up  the  head  in  front,  placing  a  lamp  upon  it,  lighted  up 
with  a  inileeta  (charm-wick) ;  or  they  merely  slay  a  fowl, 
and  sprinkle  its  blood  around.  Some  give  a  rupee  or  two, 
according  to  tlieir  means,  into  the  hands  of  the  person  pos- 
sessed by  the  devil,  to  deposit  therein.  These  things  are 
denominated  the  apparatus  of  worship  {vide  jjlates).* 

The  following  Arabic  incantation  {yicle  p.  331)  is  to  be 
read  over  some  bhuhhoot  (cowdung  ashes),  or  over  a  few 
(lit.  five)  different  kinds  of  grain,  seven  times,  and  each 
time  the  exorcist  is  to  blow-}-  upon  the  object,  and  throw  it 
at  the  head  and  shoulders  of  the  demoniac  ;  or  he  is  to 
breathe  on  flowers  and  throw  them  at  him  ;  and  burning 
some  ubeer,  ood,  dhumieea,  vggur^  or  simdul,  near  the 
demoniac,  he  is,  during  the  process,  to  read  the  spell  over 
them  twenty-one  times,  desiring  the  patient  to  sit  with 
his  eyes  shut  and  smell  well  the  fumes  exhaled,  while  he 
repeats  the  supplication.  During  the  reading  of  the  incan- 
tation, shovdd  any  motion  of  the  body  be  perceptible,  the 
exorcist  is  to  say,  "  If  thou  be  a  male  devil,  bow  thine 
head  to  the  right ;  if  a  female,  to  the  left ;  and  if  a  herma- 
phrodite, forward."  Some  demons  shake  the  head  and  body 
of  the  demoniac  most  violently.  When  the  reading  of  the 
supplication  has  been  concluded,  the  exorcist  is  to  inquire 
of  his  patient  whether  he  feels  any  degree  of  intoxication  or 
lassitude,  or  sense  of  weight  in  the  head,  or  whether  he 
experience  the  emotion  of  fear  in  his  mind ;  or  whether  he 
be  aware  of  a  sensation  like  that  of  some  one  behind  him 
shaking  his  head  ?     If  any  of  these  symptoms  be  felt,  the 

•  The  object  of  the  following  diagrams  being  to  inspire  terror,  they 
cannot  be  made  too  frightful. 

+  The  word  used  in  the  original  {jnioonkna)  means  "to  blow  xvilli 
"  the  breath,"  therefore  the  verb  "  to  blow"'  does  not  exactly  ex- 
press it. 


.'/ e^-  A^Mu:  6iu/e. 


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■e€Y€J. 


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O  Jfee/tMeei . 


O  J-iidraeel  / 


^iyc^yM^/^  c^^^^'ef-^'. 


y 


/V«   S .       f  ^/ace /ii(,(  330 . ) 


Sect.  4.  CASTING  OUT  DEVILS.  331 

case  may  be  considered  as  that  of  a  demoniac  ;  otherwise 
not.  The  circumstance  of  the  devil  catching  a  person,  is 
in  reality,  nothing ;  its  seat  is  merely  in  the  fancy  and 
imagination  of  the  vulo-ar. 

The  Arabic  afsoon  (incantation),  above  alluded  to,  is  as 
follows : — "  Azumto  Alykoom,  Fiithoonu  Futhoonu,  Huh- 
"  heehayka  Hubbeebayka ,  Almeen  Almeen,  Suqqeeka  Suq- 
*'  qeeka,  Akaysiin  Akaysii7i,  Bulleesun  Bulleesu7i,  Tulee- 
"  sun  Tuleesun,  Soorudun  Soorudun,  Kuhulun  Kuhu- 
"  lun,  Muhulun  Muhiilu7i,  Sukheeun  Sukheeun,  Sudee- 
"  dun  Sudeedun^  Nuheeun  Nubeeun,  Bayhuq-e-Kkatee- 
"  may  Soolayman  bin-Daood  (^Al/y  hhn-moosSulam)  Oh- 
*'  zayroo,  min  Janaybil  Musharayqay  wul  Mugaraybay 
"  wo  min  janaybil,  i-mu7itiay  wul  I-sur-7'ay.''''*'  Having  read 
this,  the  exorcist  is  to  add,  "  Whatever  it  be  that  has 
"  taken  possession  of  the  body  of  such  a  one,  come  out  of 
"  him  !  come  out  of  him  !" 

Incantations  for  causing  the  devil  to  enter  a  person's  body, 
in  Arabic,  Persian  and  Hindoostanee,  are  very  numerous ; 
but,  owing  to  their  prolixity,  I  have  omitted  them.  Should 
any  one,  however,  wish  to  acquire  a  knowledge  of  them,  he 
may  easily  do  so  by  applying  to  those  who  practise  the  art. 

Some  devils,  when  they  seize  a  person,  do  not  let  him  go 
for  two  or  four  weeks  together  ;  nay,  for  as  many  months ; 
and  the  demoniac  then  never  speaks,  and  though  the  devil 
be  present  in  him,  he  does  not  move  nor  walk. 

To  prevent  certain  devils  from  escaping,  they  tie  a  knot 
in  the  hair  of  the  demoniac,  after  having  read  the  following 
verse  of  the  Qoran  in  Arabic  three  times,  and  blown  upon 
it,  vix. — '■^Innuma  amruhoo,  eeza  aradu  shyin  un  eeuqoollu 

*  I.  e.  I  adjure  you  Futhoonu,  &c.  (various  names  of  demons,  end- 
ing with  "Nubceun")  by  the  seal  of  Solomon,  the  son  of  David,  eome 
from  the  East  and  from  the  West,  from  the  right  and  from  the  left. 


332  EXORCISM.  Chap.  XXIX. 

"  luhoo  koonfu-ee  ay-koona  fu  soohhanulluzee  hay  eud- 
"  dayhil  muUukooto  koollu  shyin  wu  illyhay  toorjaoona.'''' 
i.  e.  "  His  command,  when  he  willeth  a  thing,  is  only 
"  that  he  saith  unto  it,  '  Be,'  and  it  is  :  wherefore  praise  be 
"  unto  him,  in  whose  hand  is  the  kingdom  of  all  things, 
"  and  unto  whom  ye  shall  return  at  the  last  day."  (Sale's 
Qoran,  chap,  xxxvi.,  p.  308.,  edit.  1825.) 

Some  read  the  following  verse  eleven  times  over  any  kind 
of  odoriferous  oil  and  blow  it  into  the  ear*  of  the  demo- 
niac : — Wuluqud  futtunna  soolaymana  wu  ulkyna  Alia 
Koorsee  ye-ay-hoo  jussudun  soomma  annah.  "  We  have 
"  tried  Solomon,  and  placed  on  his  throne  a  counterfeit 
"  body.  Afterwards  he  turned  unto  God." — Sale's  Qorati, 
chap,  xxxviii.,  p.  321.,  edit.  1825.) 

Sometimes  they  repeat  the  following  invocation  of  the  Most 
High  God  nine  times,  and  blow  it  into  one  or  both  ears  : 

%-..^;-^^     \    (.lisX/K-.-    «-^k-J    ^    *_-*««JU    «_^*->jb       Lll-^-^wJ"    f--*'*-^    b 

Eea  summee-0  tussummata  bis  summay,  wus  summay  fee 
summay  sumuka  eea  summee-o.  "  O  Hearer !  thou  hearest 
"  with  ears ;  thine  ears  are  within  hearing,  O  Hearer !" 

After  the  demoniac  is  well  filled  with  the  devil,  he  some- 
times screeching  takes  a  kakra  (large  wick),  continues 
lighting  and  extinguishing  it  by  putting  the  lighted  end 
into  his  mouth;  (some,  biting  the  neck  of  a  fowl,  suck 
its  blood) ;  and  when  he  begins  to  speak  somewhat  ration- 
ally, the  exorcist  inquires  after  the  demon's  name  ;  his 
sign ;  whence  he  came,  and  whither  he  is  bound ;  when  he 
intends  taking  his  departure ;  and  what  he  was  doing  and 
causing  to  be  done,  while  in  the  body  of  the  demoniac  ?    If 

•  A  common  technical  expression,  meaning  that  after  reading-  the 
verse,  they  blow  upon  it  and  thereby  transfer  it  (/.  e.  the  virtues  of  the 
sentence)  to  the  patient. 


Skct.  4.  CASTING  OUT  DEVTLS.  333 

he  reply  to  these  queries,  well  and  good;  if  not,  the  exor- 
cist reads  some  incantation  or  other  over  a  rattan,  and  flogs 
the  demoniac  well,  which  has  the  effect  of  making  him  relate 
every  thing.  For  some  devils  are  so  wicked  that  they  will 
not  reveal  their  names,  nor  state  when  they  mean  to  depart. 
What  is  strange,  all  this  flagellation  leaves  no  marks  on 
the  body  of  the  demoniac.  After  this,  the  exorcist  asks 
what  his  desire  is  at  present,  and  what  articles  or  eatables 
he  would  wish  to  have  ?  Whatever  he  names  he  is  to  be 
supplied  with  ;  such  as  any  of  the  following  articles  :  a  seer 
or  half  a  seer  of  juwar  or  dlian  kay  klieeleean  (fried  great- 
millet  or  paddy)  or  moofkoolay,*  curdled-milk,  boiled  rice, 
curries  of  flesh,  fish,  or  fowl,  eggs,  a  sheep,  sayndhee 
taree,  shurab,  sheernee,  various  kinds  of  fruits  and  flowers, 
(jr/?ee-lamps  made  of  flour,  two  images,  male  and  female, 
made  of  flour,  and  besides  these,  many  others  which  the 
devil  may  ask  for.  These  are  arranged  on  a  large  piece  of 
a  broken  earthen  pot,  or  on  a  winnowing  or  common  basket, 
which  the  exorcist  waves  three  times  from  the  head  to  the 
feet  of  the  demoniac,  first  in  front,  then  behind.  He  after- 
wards distributes  its  contents  among  beggars,  or  places  the 
whole  under  a  tree  or  on  the  bank  of  a  river.  The  day  of 
his  departure  is  the  one  on  which  these  are  to  be  given  him. 

At  the  period  of  his  going  away,  the  exorcist  is  to  inquire 
of  him  the  particular  place  at  which  he  means  to  throw 
down  the  patient  when  making  his  exit,  and  what  he  intends 
taking  away  with  him.  To  which  he  replies,  "  on  this 
"  very  spot ;"  or,  "  out  of  doors ;"  or,  "  under  such  a  tree:" 
and  "  I  shall  take  with  me  meat,  kuleejee,  &c. ;"  or, 
"  nothing  at  all." 

Should  this  not  meet  with  the  approbation  of  the  exor- 

♦  Balls  of  paste  boiled  (dumplings). 


334  EXORCISM.  CiiAP.  XXIX. 

cist,  he  is  to  say  to  him,  "  Nay  ;  but  thou  must  throw  him 
'*  down  here,  or  in  the  area,  and  take  up  a  shoe  or  a  sandal 
"  with  thy  mouth,  or  bear  a  sil*  on  thy  head."  When  he 
accordingly  does  so,  he  runs  with  such  speed,  and  makes 
such  a  noise,  that  the  people  all,  through  fear,  flee  before 
him.  The  demoniac  frequently  runs  away  with  stones  so 
large  that  two  or  three  persons  could  scarcely  lift  them. 
Sometimes,  he  merely  runs  without  carrying  away  any 
thing.  The  operator  is  then  to  continue  holding  on  by  his 
hair,  either  at  the  back  or  on  one  side  of  tlie  head,  and 
wherever  he  may  fall  down,  there  he  must  let  him  lie ;  and 
having  read  the  incantation,  or  the  aet-ooI-koorsee,-f  over  an 
iron  nail  or  wooden  peg,  he  is  to  strike  it  into  the  ground. 
The  moment  the  demoniac  falls  down,  the  exorcist  instantly 
plucks  out  one  or  two  hairs  from  among  tliose  which  he 
holds  in  his  hand,  and  reading  some  established  spell  over 
them,  puts  them  into  a  bottle  and  corks  it  up ;  whereupon 
the  patient's  devil  is  supposed  to  be  imprisoned  therein. 
Then  he  either  buries  the  bottle  under-ground  or  burns  it ; 
after  which  tlie  devil  never  returns. 

Some  Seeanas  (p.  372)  make  a  small  wax  doll,  fasten 
one  extremity  of  a  hair  to  the  crown  of  its  head,  and  the 
other  to  tlie  bottom  of  a  cork,  fill  the  bottle  with  smoke, 
put  the  doll  into  it,  and  cork  it  up.  They  put  in  smoke  to 
prevent  people"'s  distinguishing  the  doll,  wliich  remains  sus- 
pended in  the  middle  of  the  bottle.  The  Seeano,  the 
moment  the  demoniac  falls  on  the  ground,  pulls  out  a  hair 
or  two  as  above-stated,  and  contrives  to  insert  them  into 
the  bottle  ;  which,  holding  up  to  public  view,  he  exclaims, 
"  Behold  !   I  have  cast  the  devil  out  of  the  demoniac  and 


•  Sil,  a  stone  on  which  spices,  &c.  are  ground. 
t  Vide  Sale's  Qoran,  chap.  ii.  p.  44.,  from  "  God!  there  is  no  God," 
&c.  to  "they  shall  remain  therein  for  ever,'*  p.  45,  ed.  182.5. 


Sect.  4.  CASTING  OUT  DEVILS.  335 

"  confined  him  in  this  bottle.  There  he  is,  standing  in  the 
"  middle  of  it,  longing  to  come  out.  Now,  if  you  give  me 
"  so  much  money,  well  and  good ;  if  not,  I  will  let  him 
"  loose  again."  Those  foolish  people,  on  beholding  tlie 
doll  in  the  bottle,  actually  believe  it  to  be  the  devil  himself, 
and  out  of  fear  give  him  any  sum  of  money  he  asks,  and  get 
it  buried  or  burnt. 

The  instant  the  devil  leaves  the  demoniac  he  i-egains  the 
use  of  his  faculties,  and  in  utter  amazement,  staring  round, 
inquires,  "  Where  am  I  ?  who  brought  me  here  ?  and  why 
"  has  all  this  crowd  assembled  arovuid  me  'f 

After  that,  the  following  svipplication  is  to  be  read  over 
a  handful  of  water  and  dashed  at  the  face  of  the  patient ;  a 
form  wliich  is  repeated  three  times,  viz.  Atmiikh  Atmukh, 
Tnmmakh  Tummakh,  Turmeehim,  kill  qiissussay  kmmhoo 
jummal-latin,  suffrin  oJiriq  oliriq.  And  afterwards  this 
supplication:  Lahoivl  ivo  laqooiv-wuta  ilia  billa  hil  Allee 
ool  azeem  (or.  There  is  no  refuge  or  power  but  in  God  the 
high  and  mighty),  is  to  be  read  over  water,  which  is  then 
breathed  upon,  and  the  patient  is  made  to  drink  it. 

Having  brought  him  home  from  the  place  where  he  fell, 
they  wash  his  face,  hands,  and  feet ;  and  either  on  that  day 
or  the  following,  a  taivee%  (amulet)  of  a  particular  kind 
which  is  used  for  the  piu-pose  is  fastened  to  iiis  neck  or  arm, 
in  order  that  the  devil  may  not  seize  upon  him  again. 

Wlien  a  person  has  for  a  considerable  time  been  afflicted 
with  any  particular  distemper  and  does  not  recover,  in  order 
to  ascertain  whether  it  be  the  .devil  or  enchantment  that  has 
attacked  him,  they  mark  out  the  following  sketch  on  the 
ground  or  on  a  plank.  Some  flowers  being  put  into  the 
hands  of  the  sick  person,  he  is  to  be  desired  to  grasp  them 
firmly  in  his  hands  and  place  his  fists  near  the  diagram. 
While  he  does  so,  the  exorcist  is  to  take  some  more  flowers. 


336 


EXORCISM. 


Chap.  XXIX. 


and  having  read  the  undermentioned  incantation  over  each 
flower  and  blown  upon  it,  he  is  to  dash  it  against  his 
patienfs  hands.  In  a  few  minutes  the  hands  will  begin  to 
move  into  one  of  the  squares. 

Here  follows  the  sketch,  with  the  incantation  after  it : 


Demons, 

Fairies. 

Diseases. 

Enchanters 

Genii. 

"  Innuhoo  Minnns  Soolayman,  o  Innuhoo  Bismiila 
Hirruhma  Nirruheem  unta  taloo  Ala  atoonee  Mnoslay- 
meena.* — Ribtun  rihtun  Buhuq-e-Kaf^  Hay,  Eeay, 
Aeen,  Sivad,  wo  Hy,  Meem,  Jeen,  Seen,  Qaf.f — Jullee- 
ooshi/i  Murhooshin  Hyoosin  tuffa-ay-lin  murqoodiishin 
sulmooshin  murtooshin  Myloomashin  Duddumun,  zur- 
hun,  qooroo  eeun  Aheeoon,^  bay  burkut-e-Soolayman  bin 
Daood. — Akhbirnee  Akhbirnee,  o  eeumshay,  o  izhubba 
eeudanay,  bay  ummur  Illahay  ta-ala,  illu  soo  in  nuq- 
shay.''''^ 

And  he  is  to  continue  saying  every  now  and  then,  "  In 
these  five  compartments  are  inserted  the  names  of  the 
five  afflictions.     God  grant  that  the  hands  of  the  patient 


•  As  far  as  this,  to  he  found  in  the  Qoran  ;  viz.  "  It  is  from  Solo- 
"  mon,  and  this  is  the  tenor  thereof.  In  the  name  of  the  most  merciful 
"  God,  rise  not  up  against  me,  but  come  and  surrender  yourselves  unto 
"  me."     (Sale's  Qoran,  chap,  xxvii.  p.  231.  edit.  1825.) 

t  "  Binding-  him,  binding  him  by  the  aid  of  the  letters  K,  H,  E,  A,  S, 
(Vide  Sale's  Qoran,  chap  xix.  at  the  beginning);  and  byH,  M,  A, 
S,  Q,  (ditto  chap,  xlii)." 

X  This  sentence  of  the  incantation  has  no  meaning. 

§  "  By  the  blessing  of  Solomon  the  son  of  David  warn  me,  warn 
"  me.  May  both  his  hands  go,  and  by  the  command  of  God  Almighty 
"  reach  this  diagram." 


Skct.4.  CASTIN(i  OUT  DEVILS.  357 

"  may  enter  the  sqviare  containing  tlie  name  of  the  malady 
"  he  is  affected  with." 

Some  devils  generally  attack  people  in  their  sleep,  and 
harass  them  not  a  little. 

Some  do  not  enter  the  body  so  soon  as  their  presence  is 
required.  In  this  case,  the  demoniac  is  to  be  made  to  sleep, 
and  continue  sitting  night  and  day  in  one  of  the  circles,  &c, 
before  described  (p.  330)  etched  on  the  ground,  and  at  night, 
either  for  the  purpose  of  commanding  the  presence  of,  or  for 
casting  out  the  demons,  a  puleeta-*^  is  to  be  lighted  in  three 
kinds  of  oil  or  one  of  balsam,  for  three,  five,  or  seven  nights 
successively.  Within  these  periods,  should  a  puleeia  have 
been  employed  to  command  his  presence,  he  makes  his 
appearance ;  if  for  his  departure,  he  makes  his  exit. 

The  modes  of  lighting  puleetas  are  various ;  however,  1 
shall  give  one  only  as  an  example. 

Take  a  red  or  black  earthen  pot,  fill  it  with  all  kinds  of 
fruits,  some  cash,  such  as  a  rupee  or  half  a  rupee,  as  the 
operator's  fee,  and  adapt  a  cover  to  it  of  the  same  colour, 
the  exterior  surface  of  both  being  marked  with  suti- 
dul.  Having  besmeared  the  place  where  the  patient  sleeps 
with  cowdung  or  red  earth,  stroke  the  demoniac  from  head 
to  foot  with  a  piece  of  blank  paper,  and  write  the  puleeta 
on  it ;  roll  it  up  obliquely,  round,  or  flat,  to  make  it  burn 
well,  and  to  prevent  its  unfolding  itself  wind  a  piece  of  thin 
muslin,  or  a  flock  of  cotton,  or  thread  round  it ;  then  light  it 
with  three  kinds  of  oil,  i.  e.  ghee,  gingilie  oil,  and  either 
castor  oil,  kurrunj  kay  tail,-f  or  linseed  oil,  in  the  cover  of 


•  Puleeta,  a  wick  composed  of  paper,  inscribed  with  mystic  cha- 
racters; by  inhaling  the  smoke  of  which,  demons  are  said  to  be  ex- 
pelled from  those  possessed. 

t  Oil  of  the  kurrunj-ivQQy  or  tree  dalbergia;  dalbergia  arborca, 
Willd. 


338  EXORCISM.  Chap.  XXIX. 

the  earthen  pot.  On  lighting  the  lamp  in  the  evening,  per- 
fumes are  to  be  burnt,  and  the  patient  is  to  be  desired  to 
sit  near  the  lamp  and  stare  at  it.  After  he  falls  asleep  the 
lamp  is  to  be  continued  burning. 

On  lighting  the  jyuleeta  (charm-wick)  two  or  three  dis- 
tinct flames  of  various  hues,  such  as  black,  green,  or 
yellow,  will  become  visible  both  to  the  patient  and  to  by- 
standers. Some  demoniacs  cannot  bear  to  sleep  in  a  light 
of  this  description ;  they  either  get  up  and  walk  about,  or 
do  not  feel  at  all  sleepy :  while  others,  though  they  do  not 
disrelish  looking  at  it,  seem  evidently  excited.  At  all 
events,  by  the  burning  of  this  puleeta  the  devil  is  cast  out. 
Should  he  be  present,  they  converse  with  him  as  above 
detailed  (p.  332),  and  cause  him  to  depart,  which  by  the 
influence  of  the  chaim  he  no  doubt  will  do ;  and  should  the 
patient  be  labouring  under  any  corporeal  affection,  it  will 
be  removed.  (Vide  Plates.) 

If  devils  throw  stones,  and  occasion  annoyance  in  any 
one's  house,  from  among  the  stones  thus  thrown  the  opera- 
tor takes  one,  paints  it  over  with  turmeric  and  quicklime, 
reads  some  spell  over  it,  and  throws  it  in  the  direction 
whence  the  stones  came.  If  it  be  really  the  devil,  he  re- 
turns the  self-same  painted  stone ;  by  which  means  they 
know,  to  a  certainty,  that  it  is  he ;  otherwise,  they  con- 
elude  that  it  is  an  enemy  who  has  done  it,  and  have 
recourse  to  other  means  for  remedying  the  evil. 

Sometimes  seeanas  (conjurors,  p.  373)  have  recourse  to 
various  tricks  to  obtain  money.  Thus,  when  they  find  out 
a  rich  man  who  is  subject  to  fear,  they  either  themselves 
throw  an  immense  number  of  stones  or  bones  on  his  house, 
or  cause  them  to  be  thrown,  either  during  the  night  or 
day,  in  such  a  way  as  not  to  be  discovered.     The  land- 


1 .  2^7°  6 '.       (^//>  fcur  Taye  338 . ) 


('^  ATnt/  (?t^ Genii  .  c^^cA'Ar  /' '  r^  - ^ ctful  C^  A  }ri<'- 


fin/J  ^Az  l^i rr  i '  .    Be  ye  presenl~ «^7^  t/aur  a^sem  = 
Med  {e(/zx'?tJ  I'/i  f/it   /n.mp  ei/^iA/s  BeA^/i/^'  o/^  the 
(y/Ue'^/ei :  etnf^  u/uttever Devrl, Disease .Be^/ifTv.FaiTy. 
&?.  ft^>e  t/ial" A<iS pc'/S6/}ed-  hz^n  ,  ^'n/Tt  X'  recT^uce 

/le/<>^A/ce'Afe/ ,    rend'(y^<l^e/^AAu/    ,     /:>ixrn.  .   (zn^ 


r7 


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cy^/^^/^    /  c-t  ^<^y7nA    t  A^i^t^??  ,  ) 


^  <r<7^/~  rt^^  M^ 


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y° lO      (  &  raz-el'a^e  J3<S.) 


y       n Ai^ei/er^  ^e  <z-re  ^  J)f/m^ns . 

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^  C  A^^^CtzZCsA  :    i^A^   OAa.>t   of' a   f/  r>f?2zz7L  u/A^  cif/id  iz^Aile  p7e^7tftnf~. 


<r  -    c  <i.yu^ce€^.  ,  (<Tt 


-^h       <^<<?'.cS'^fe»^ 


J<ri  //i/i  -  t/ui 


jV'/I.  (&>  /h^  Fa^e  So^.) 


6^  A7nc/><jf(?enu,<^yti^-<Ptr/^^a/^^t  /  fPTiaiei/er 
if  ^€ .  fh^ltr  is  in   fAr  3cWy  <^/^ tAis  ui^in^zta/ ,  | 
cawje  ilr  in^liZ7jfi>/     ||f    <^  &e  pre-serit,:   anW 
i>icm   a  fid    relieve       nk,    it  t<p    ci^tAes  ,    3j/ 
tA^    ifiriumcf-      iS^lcl^iS^'i     or^  iAf  wcrd 


Sect.  4.  CASTING  OUT  DEVILS.  339 

lord,  wishing  to  ascertain  the  cause,  and  becoming  alarmed, 
sends  for  one  of  tlie  seeanas,  and  desires  him  to  cast  his 
horoscope.  The  latter  frightens  him  still  further,  by  assur- 
ing him  it  is  the  devil,  describing  him  as  a  most  hideous 
monster  who  inhabits  the  atmosphere,  residing  between 
heaven  and  earth,  having  four  heads;  one,  of  an  elephant; 
a  second,  of  a  male  buffaloe ;  a  third,  of  a  hog ;  a  fourth, 
of  a  horse ;  and  adding  that  he  is  desirous  of  devouring 
his  kuleeja*  which  is  the  reason  of  his  pelting  stones  at 
him  from  the  sky,  and  that  he  will  no  doubt  kill  him  un- 
awares by  strangling  him.  So  saying,  he  shews  him  a 
sketch  of  the  monster.  On  hearing  and  seeing  all  this,  he 
gets  alarmed  to  such  a  degree,  that  his  very  kuleejaf  melts 
away  into  water.  Meantime  the  other  continues,  that  he 
will  verify  his  assertion.  So  saying,  he  takes  up  a  stone  or 
bone,  paints  it  as  above  stated,  and  pelts  it.  The  stone  (as 
he  takes  care  that  it  shall  be)  is  thrown  back.  This 
frightens  his  dupe  still  more,  and  he  offers  the  seeana  as 
mucli  money  as  he  wants,  in  order  to  get  rid  of  so  unwel- 
come a  guest.  The  seeana  performs  some  spell  or  other 
and  walks  away  with  his  booty.  This  is  a  thing  of  which 
I  myself  have  been  an  eye-witness. 

Should  genii  reside  in  any  one's  house,  and  decamp  with 
eatables  and  frighten  people,  so  that  the  inhabitants  of  the 
dwelling  are  constantly  disturbed  and  troubled,  and  scarcely 
ever  exempt  from  sickness,  nay,  find  life  burdensome,  the 
undermentioned  verse  is  to  be  read  for  three  days  twenty- 
one  times,  mornings  and  evenings,  over  some  fresh  water ; 
which,  having  been  blown  upon,  is  then  to  be  sprinkled  over 
the  floor.     Or  the  verse  having  been  read  twenty-one  times 

•  Lit.  "his  liver,"  but  here  his  whole  inside,  or  perhaps  pluck, 
(vide  Johnson). 

t  Here  doubtless  refers  to  the  heart. 


340  EXORCISM.  Chap   XXIX. 

over  four  iron  nails  or  wooden  pegs,  and  blown  upon,  the 
latter  are  to  be  struck  into  the  four  corners  of  the  house, 
by  which  means  the  devils  or  genii  will  be  removed.  The 
verse  is  as  follows : 

"  Innuhoom  ekkeedona  kydun  o  akeedo  kyda  fummu- 
"  haylil  kafayreena  umhilhoom,  roowayda.'''' 

"  Verily,  the  infidels  are  laying  a  plot  to  frustrate  my 
"  designs ;  but  I  will  lay  a  plot  for  their  ruin.  Wherefore, 
"  O  Prophet,  bear  with  the  unbelievers :  let  them  alone 
"  awhile." — (Sale''s  Qoran,  chap.  Ixxxvi.  last  verse.) 

Some  write  the  names  of  the  seven  Ashah-e-kuhuf  (vide 
p.  276),  together  with  that  of  their  dog,  as  stated  below, 
on  paper,  and  paste  them  on  the  walls  of  their  houses. 
Their  names  are  Aleekha,  Muksulimta,  Tub-yunus,  Kush- 
footut,  Udurqut,  Yunus,  Yuanus ;  and  that  of  their  dog, 
Qutmeera. 

The  following  three  are  smoke-charms,  and  are  employed 
in  removing  tertian  fevers,  demons,  fairies,  fears,  and  false 
imaginations.  They  are  thrown  into  the  fire,  and  the  patient 
being  covered  with  a  sheet,  is  fumigated  with  the  smoke 
arising:  from  them.  These  are  in  much  more  general  use 
than  the  preceding  larger  ones.     (JSee  Plate.^ 

Besides  these,  there  is  a  great  variety  of  other  spells  and 
charms  for  raising  devils  and  for  expelling  and  burning 
them  :  but  on  account  of  the  length  of  the  description,  I 
have  abridged  and  limited  it  at  this  point. 


V    / 


va^/z^j. 


/Yri2.      ^  &, /i<-^  J>a^, 


':^Mm!^r^jX,^^,^^^^^^„jf^^^,/^^^^^^^^^    ^///^^^j 


^  Jucfv  a.  one- . 


Chap.  XXX.     ESTABLISHING  FRIENDSHIP.  341 


CHAPTER    XXX. 

Concerning  the  method  of  establishing  Friendship  between  two  per- 
sons, and  of  captivating  the  liearts  of  the  members  of  assemblies. 

It  is  customary  with  Moosulman  women,  when  their 
husbands  or  paramours  are  tyrannical,  brutal,  or  jealous, 
or  take  a  fancy  to  other  women  and  neglect  them,  to  pro- 
cure something  eatable  or  drinkable,  or  some  embrocation 
or  other,  from  a  practitioner  who  is  skilful  and  learned  in 
the  art ;  and  having  had  some  supplication  read  over  it, 
cause  them  to  swallow  it,  or  apply  it  to  their  bodies.  By 
such  contrivances.  Almighty  God,  who  is  able  to  turn  the 
hearts  of  men,  does  certainly  cause  their  husbands  or  lovers 
to  be  enamoured  of  them. 

Some  debased  females,  and  prostitutes,  in  order  to  render 
men  (strangers)  obedient  to  their  will,  and  thereby  possess 
themselves  of  their  wealth  and  property,  as  well  as  with  a 
desire  to  rule  them,  have  recourse  to  the  most  filthy  means, 
as  will  presently  be  hinted  at.  God  Almighty  grant  that 
none  of  Adam  born  may  ever  hear  of,  eat,  or  practise  them. 

By  way  of  specimens,  I  shall  select  a  few  of  the  sub- 
stances used  for  this  purpose ;  but,  for  God's  sake,  don't 
in  disgust,  conceive  my  assertions  false. 

Ex.  gr,  Panniculus  fluore  menstruo  foedatus,  et  in  cineres, 
siccatus,  redigitur :  hi  autem  cineres,  calce  viva  (quae  vulgo 
cum  foliis  piper  betle,  Lin.  [Vernac.  betel-leof,]  aliave 
esca  comeditur)  mixti,  viro  comedendi  prasbentur ;  aut  quo- 
cunque  modo  insidioso  efficiunt,  ut  partem  quandam  ex 
sanguine  suo  menstruo,  in  viri  caput  perfricent.  Aliquando 
quidem,  propriam  urinam  cum  caryophyllo,  cardamomo, 
nuce  moschata,  et  macide,  miscent ;  vel,  in  eadem,   Areca 


342  KSTABLTSHING  FRIENDSHIP.  Chap- 

Catechu,  Lin.  [Anglice,  hetel-nut^'\  macerant,  et  foetore 
quocunque  modo  expulso,  efficiunt  ut  vir  ex  ea  aliquid 
comedat. 

For  the  above  reason,  when  a  man  is  cordially  submissive 
to  any  woman  and  overlooks  her  bad  conduct,  the  common 
saying  among  the  vulgar  is,  that  "  the  woman  must  have 
"  fed  him  with  betel-nuts." 

Many  women  of  bad  caste  make  the  men  eat  the  flesh  of 
the  chameleon,  and  various  kinds  of  wild  roots  and  herbs. 
Many,  by  the  use  of  these,  not  unfrequently  get  sick,  and 
even  die. 

They  likewise  procure  some  of  the  ashes  of  the  dead  from 
the  place  where  the  Hindoos  are  wont  to  burn  theirs  ;  and 
having  read  some  incantation  over  it,  sprinkle  it  at  night  on 
his  bed,  or  on  himself,  when  asleep.  Or  they  apply  to  their 
own  foreheads  or  eyebrows  a  well-known  kind  of  philter, 
termed  mohnee  ka  kojul,*  and  thus  come  into  the  presence 
of  their  husbands,  in  order,  that  by  beholding  them  they 
may  fall  in  love  with  and  be  kind  to  them. 

Sometimes  they  apply  a  small  quantity,  about  the  size  of 
a  mustard-seed,  of  the  above  lamp-black  to  the  hair  or  soles 
of  the  feet  of  the  man. 

It  is  a  very  common  custom  with  unchaste  women,  cour- 
tezans, and  dancing-girls,  with  the  view  of  causing  men  to 
be  submissive  and  obedient  to  their  will,  to  practise  these 
things  and  cause  them  to  be  practised.  It  therefore  behoves 
every  man  of  sense,  to  be  on  his  guard  against  the  craftiness 
and  subtlety  of  these  people. 

To  the  writer  of  these  pages  it  would  appear  that  if  a 
married  woman,  to  prevent  her  husband  acting  improperly 
or  committing  adultery  and  fornication,  instead  of  having 


Lit.  the  philter  lamp-black. 


XXX.  ESTABLISHING  FRIENDSHIP.  343 

recourse  to  such  vile  practices  has  the  same  object  effected 
by  the  reading  of  something  out  of  the  sacred  Qpran,  it  is 
highly  proper,  for  no  harm  is  done  on  either  side ;  because, 
writing  on,  or  reading  a  supplication  from  the  Qoran  over 
any  thing,  and  afterwards  drinking  or  eating  it,  is  peculiarly 
meritorious;  besides,  the  not  permitting  her  husband  to 
act  improperly  is  greatly  to  her  advantage. 

Many  people,  when  they  wish  a  man  or  woman  to  be 
subject  to,  or  in  love  with  them,  effect  it  by  repeating  some 
of  the  verses  of  the  Qoran,  as  detailed  before  under  the 
head  of  Dawut  (p.  307),  which  it  is  therefore  unnecessary 
for  me  to  recapitulate. 

If  a  man  meet  with  a  beautiful  woman  and  cannot  ob- 
tain possession  of  her,  or  if  she  be  opulent  and  disregard 
him,  and  he  wishes  her  to  become  enamoured  of  him  and  be 
subject  to  his  will,  in  such  cases  it  is  with  men  as  with 
women,  they  have  recourse  to  the  basest  means.  Ex.  gr. 
Quibusdam  insidiis  efficiunt  ut  sordes  inter  scrotum  et 
femora,  necnon  in  axilla  acervatas,  et  pilos  quosdam  ex 
pubere,  etiamque  aliquid  seminis,  et  unguinum  praesegmina 
cum  urina  triturata,  et  in  pilulas  facta,  faeminae  conglu- 
tiant.  Praeterea,  cum  generis  asinini  mas  et  faemina  coeunt, 
siquid  semhiis  externe  decidat,  idem  summa  cum  cura 
coUigunt  ex  eodemque  parte  quadam  cum  pi'oprio  semine 
mixta,  et  his,  quodam  cum  cibo  commixtis,  efficiunt  ut 
faeminae  hac  ex  mixtura  aliquid  comedant :  whereupon  they 
become  enamoured  of  their  admirer,  and  are  rendered 
obedient  to  his  will. 

To  captivate  the  Hearts  of  Members  of  Assemblies. 

There  is  a  variety  of  means;  but  I  shall  content  myself 
with  alluding  to  a  few,  by  way  of  example. 

Some  have  a  tablet,  with   a  particular   taweex   (magic 


344  CAPTIVATING  HEARTS.  Chap. 

square)  or  ism  (attribute  of  the  Deity),  which  is  employed 
for  the  purpose,  engraved  on  it,  set  in  a  ring  or  kurra, 
and  wear  it  on  the  finger,  wrist,  or  upper  arm. 

Others  have  amulets  engraved  on  plates  of  copper,  silver, 
or  gold ;  or  writing  them  on  paper,  fold  them  up  in  any  of 
the  above  metals  ;  or  enclose  them  in  a  bit  of  kumkhwah, 
mushroo,  &c.  sew  them  up,  and  wear  them  either  on  the 
hair  of  the  head,  or  on  the  turban,  arm,  wrist,  or  neck. 

Again,  some  use  for  this  purpose  various  kinds  of  roots, 
leaves,  creepers,  &c.,  the  gathering  of  which  is  performed 
with  great  ceremony.  For  instance,  on  the  day  before, 
they  go  and  invite  the  tree,  saying,  "  We  intend  to  come 
"  to-morrow  morning  or  evening,  or  at  such  or  such  a  time, 
"  and  take  you  away  for  such  and  such  a  purpose."  These 
roots,  leaves,  creepers,  &c.  are  only  known  to  a  few,  who, 
when  they  go  to  fetch  them,  take  with  them  such  things  as 
fruits,  &c.  fowls,  and  liquor,  and  depositing  them  near 
the  tree,  apply  some  of  the  blood  of  the  fowl  to  the  tree 
and  bring  away  what  they  require,  and  give  the  things 
gathered  to  the  talibs  (agents),  in  order  that  they,  for  the 
purpose  of  establishing  friendship  and  subjection,  may  ad- 
minister and  apply  them  to  their  objects.  It  is  by  reading 
supplications,  or  by  some  such  conti'ivances  as  these,  which 
may  be  learnt  from  practitioners  in  the  art  and  from  sun- 
neeasees,  that  they  effect  their  purpose. 


XXXI.  CAUSING  ENMITY  AND  DEATH.  345 


CHAPTER  XXXI. 

Concerning  the  causing  of  Enmity  between  two  individuals,  and  tlie 
effecting  the  death  of  one's  enemy. 

When  a  person  is  desirous  of  causing  enmity  between 
two  people,  the  Soora-e-ulluni-turkyf  is  a  well-tried  chap- 
ter, which  one  bareheaded  is  to  read  at  noon,  or  at  any 
other  period,  forty-one  times  over  some  earth  taken  out  of 
a  grave,  and  throw  it  on  them,  or  on  their  road,  or  house. 

Or,  if  taking  forty  corns  of  black  pepper,  he,  for  a  week, 
morning  and  evening,  read  the  above-mentioned  chapter 
once  on  each  pepper-corn  in  the  name  of  the  two  indivi- 
duals, or  if  for  forty  days,  each  time  using  forty  pepper- 
corns, he  read  the  chapter  once  on  each,  and  then  burn 
them,  enmity  will  be  established  between  the  persons. 

Or  he  is  to  repeat  the  undermentioned  verse  of  the  Qoran 
or  the  ism  bareheaded,  in  the  burying-ground  or  mosque, 
with  his  face  turned  towards  the  enemy's  dwelling  at  noon, 
forty-one  times,  for  forty-one  days,  and  enmity  will  take 
place  between  them  ;  viz. 

9 

o  %  ^  o 

"  Wul-qy-sa,    by-na-hoo-mool,    adawutta,  wul  hugza-a 
ilia  eeowmil,  qya-mutayy  i.  e.  "  We  have  raised  up  enmity 
and  hatred  among  them  till  the  day  of  resurrection."" 
(Sale's  Qoran,  ch.  v.  p.  120,  ed.  1825.) 
The  ism  is,  Eea  Quhar-o,  Eea  Jtibbar-o,  Eea  Izra-eel-o. 
"  O  Avenger  !  O  Great  One  !   O  Izracel !" 

To  cause  the  death  of  an  enemy. 
If  a  person  have  an  enemy  on  whom  he  has  not  the  power 


346  CAUSING  ENMITY  AND  DEATH.  Chap. 

to  be  revenged,  though  he  is  constantly  distressed  and  ha- 
rassed by  him,  the  following  is  what  people,  in  the  habit  of 
doing  these  things,  perform,  either  for  themselves  or  for 
others,  for  a  reward.  However,  it  is  not  every  one  that 
succeeds  in  performing  these ;  and  practitioners  only  under- 
take them  for  those  actually  in  need  of  relief:  and  the 
Almighty  again,  on  his  part,  will  only  hear  the  supplica^ 
tions  of  those  who  are  really  distressed. 

He  is  to  read  the  tubut-maqoos,^  or  the  chayhul  qaf  (lit. 
forty  Q.)  morning  and  evening  daily,  for  twenty-one  days, 
at  each  period  forty-one  times. 

Or,  with  some  earth  taken  out  of  a  grave,  or  the  earth  of 
the  Hindoo  musan,-\  he  is  to  make  a  doll  about  a  span  long, 
more  or  less ;  and  repeating  the  soora-e-ullum-turkyf,  with 
the  name  of  its  accompanying  demon,  or  the  tuhut  reversed, 
or  the  chayhul  go/" over  twenty-one  small  thin  wooden  pegs, 
and  repeating  it  three  times  over  each  peg,  he  is  to  strike 
them  into  different  parts  of  the  body  of  the  image ;  such  as 
one  into  the  crown  of  the  head,  one  into  the  forehead,  two 
into  the  two  eyes,  two  into  the  two  upper  arms,  two  into  the 
two  arm-pits,  two  into  the  two  palms  of  the  hands,  two  into 
the  two  nipples,  two  into  the  two  sides  of  the  body,  one 
into  the  navel,  two  into  the  two  thighs,  two  into  the  two 
knees,  and  two  into  the  two  soles  of  the  feet.  The  image 
is  then  to  be  shrouded  in  the  manner  of  a  human  corpse, 
conveyed  to  the  cemetery,  and  buried  in  the  nanie»  of  the 
enemy,  who  (it  is  believed)  will  positively  die  after  it. 

What  the  tuhut-makoos  and  the  chayhul  qaf  axe,  may  be 
ascertained  by  inquiring  of  adepts  in  the  art 


*  Or,  the  chapter  tuhut  read  makoos  (backwards) ;  /.  e.  every  word 
spelt  backwards. 

+  The  place  where  Hindoos  burn  their  dead. 


XXXII.  AMULETS  AND  CHARMS.  347 

A  different  method. 

A  human  figure  is  to  be  sketched  on  the  ground,  or  on 
an  unburnt  brick,  or  an  image  formed  with  earth;  and 
havinsT  read  over  it  the  undermentioned  incantation  five 
hundred  times  daily,  at  noon,  for  a  week,  he  is  to  give  it  a 
cut  with  a  sword,  or  strike  it  with  an  arrow  from  a  bow. 

Tlie  following  is  a  well-established  spell  or  incantation : 

"  Eea  qahir-o^  zulbut  ish  shudeed-e-untoollu%eey  la- 
"  e-taq-o,  inteqamuhoo,''^ 

i.  e.  O  Punisher  !  full  of  wrath,  thou  art  terrible  ;  whose 
vengeance  no  one  can  endure. 


CHAPTER    XXXII. 

Concerning- the  science  of  tukseei' (or  numbers) ;  comprising'  the  art 
of  constructing-  tawecz  (amulets)  ;  and  puleeta  (charms) ;  the  uses 
to  which  they  are  applied ;  and  in  the  name  of  the  sick  to  consult 
horoscopes  and  predict  future  events. 

Amulets  are  of  various  descriptions ;  and  the  magic 
squares  extend  to  a  hundred  houses  in  a  line :  but,  I  shall 
explain  the  subject  by  delineating  them  as  far  as  a  ten- 
house  square.  The  science  resembles  arithmetic ;  and  in 
whichever  way  the  numbers  are  added  together,  the  sums 
total  invariably  correspond. 

These  magic  squares  embrace  the  following  varieties ; 
viz.  1.  dopaee,  2.  solasee,  3.  rohaee,  4.  moorubba,  5.  khoma- 
see,  6.  moosuddus,  7.  moostibba,  8.  moosummum,  9.  moos- 
tussa,  and  10.  moashur,  i.  e.  two-footed,  ternary,  quater- 
nary, &c. 

1.  In  filling  up  a  Dopaee  (or  two-legged)  magic  square, 


348 


AMULETS  AND  CHARMS. 


Chap. 


nothing  is  to  be  subtracted ;  but  the  number  is  to  be  divided 
by  12,  and  with  the  quotient  the  squares  are  to  be  filled  up, 
increasing  one  in  every  square  as  you  proceed ;  in  manner 
followinoj : 


3  8  I 

I 

2  4  6 

7  5 


Should  any  thing  remain,  it  is  to  be  added  to  the  number 
in  the  sixth  or  kussur  kay  ghur  (fractional  house).  For 
example,  the  numerical  quantity  of  the  word  hismilla,  786, 
divided  by  12  gives  Q5 ;  and  6  over.  With  tliis  fill  up, 
adding  (^5  in  each  house  and  6  more  in  the  6th  compartment ; 


195 

526 

65 

130 

260 

396 

461 

325 

2.  The  mode  of  forming  a  Solasee  magic  square,  is  this. 
From  a  given  number  subtract  12 ;  and  with  one-third  of 
the  remainder,  fill  up  the  divisions  of  the  square  as  follows : 


4 

9 

2 

1 

3 

5 

7 

8 

1 

6 

XXXII. 


AMULETS  AND  CHARMS. 


349 


The  above  is  the  magic  square  of  Huwa  (Eve),  whose 
number  is  15.  Deduct  12,  there  remain  3,  a  third  of  which 
being  one,  with  this  unit  fill  up  the  square,  adding  one  in 
each  division,  until  the  whole  be  filled  up ;  and  whatever 
way  the  numbers  are  added  together,  they  will  form  the 
same  amount. 

In  thus  subtracting  and  dividing,  should  1  remain  over 
and  above,  it  is  to  be  added  (in  addition  to  the  other  num- 
ber), in  the  7th  house,  if  2,  in  the  4th  square ;  and  then, 
the  sums  will  correspond. 

In  forming  solasee  magic-squares,  the  house  with  whicli 
to  commence  is  likewise  varied,  according  to  their  elements, 
whether  it  be  earth,  water,  air,  or  fire ;  thus — 


FIRE. 


2 

7 

6 

9 

5 

1 

i 

3 

8 

EARTH. 

6 

7 

2 

1 

5 

9 

8 

3 

4 

4 

9 

2 

.3 

5 

7 

8 

1 

6 

WATER. 

6 

1 

8 

7 

5 

3 

2 

9 

4. 

3.  To  form  a  Rohaec  magic-square,  deduct  30  from  the 
given  number ;  divide  the  remainder  by  4 ;  and  with  a 
quarter  fill  up  16  squares ;   thus. 


350 


AMULETS  AND  CHARMS. 


Chap. 


8 

11 

14 

1 

13 

2 

7 

12 

3 

16 

9 

6 

10 

5 

4 

15 

This  magic-square  is  that  of  the  word  ujjul  (death)  ;  its 
number  34.  Deduct  30,  remain  4 ;  divide  by  4,  remains  1 ; 
with  the  latter  fill  up. 

Should  1  remain  over,  add  1  to  the  13th  square ;  if  2, 
add  1  to  the  9th ;  if  3,  1  to  the  5th. 

Besides  this  mode^  there  is  another,  by  which  robaee 
squares  are  formed ;  viz.  subtract  21  from  a  given  number, 
begin  the  remainder  from  the  13th  house,  and  fill  up  to  the 
16th  square;  having  previously  filled  up  from  1  to  12  as 
above  directed,  fill  up  the  other  four :  e.  g.  Mureeurri's 
(Mary's)  name  is  290;  deduct  21,  remain  269 ;  with  it  fill 
up  thus : 


8 

11 

270 

1 

269 

2 

7 

12 

3 

272 

9 

6 

10 

5 

4 

271 

4.  Mooruhha  magic-squares  are  also,  like  the  solasee,  of 
4  kinds ;  depending  upon  their  elements  ;  thus  : 


XXXII.  AMULETS  AND  CHARMS.  351 

EARTH.  WATER. 


8 

11 

14 

1 

13 

2 

7 

12 

3 

16 

9 

6 

10 

5 

4 

15 

AIR. 

15 

1 

4 

14 

10 

8 

5 

11 

6 

12 

9 

7 

3 

13 

16 

2 

14 

4 

1 

15 

7 

9 

12 

6 

11 

5 

8 

10 

2 

16 

13 

3 

FIRE. 

1 

14 

15 

4 

8 

11 

10 

5 

12 

7 

6 

9 

13 

2 

3 

16 

5.  Khomasee  magic-squares  are  formed  by  subtracting 
60  from  any  given  number,  dividing  the  remainder  by  5, 
and  with  one-fifth  filling  up  25  squares,  by  increasing  one  in 
each  house ;  thus : 


7 

13 

19 

25 

1 

20      21 

2 

8 

14 

3 

9 

15 

16 

22 

11 

17 

23 

4. 

10 

24 

5 

6 

12 

18 

352  AMULETS  AND  CHARMS.  Chap. 

If,  in  making  the  division  for  forming  this  square, 
1  remain,  one  is  to  be  added  in  the  21st  square  ; 

2 IGth     do. 

3 11th     do. 

4 6th     do. 

6.  To  form  a  Moosuddus  magic-square,  deduct  105  from 
any  given  number,  divide  by  6,  and  with  one-sixth  fill  it 
up ;  thus. 


36 

18 

30      19      7       1 

13      26 

! 
i 

2 

34^ 

2* 

12 

5       9 

22 

29 

13 

31 

25 

G 

U 

8 

3j 

23 

21 

32 

10 

17 

3 

28 

11 

20 

33 

4 

27 

16 

In  foi-ming  the  above  square,  should 

1  remain,  add  one  in  the  31st  compartment. 

2  25th.         do. 

3   19th.         do. 

4  13th.         do. 

5   7th.         do. 

7.  To  make  a  Moosuhha  magic  square,  you  must  de- 
duct 160,  divide  by  7,  and  with  one  seventh  fill  up,  as 
follows : 


XXXII. 


AMULETS  AND  CHARMS. 


353 


In  forming  the  above,  if  from  1  to  6  remain,  add  one  in 
the  43d  house. 

8.  To  make  a  3Ioosummun  magic- square,  subtract  252, 
divide  by  8,  and  with  the  quotient  fill  up  tlie  square,  thus: 


36 

43 

35 

32 

27 

60 

26 

1 

41 

4 

.. 

59 

21 

17 

45 

24 

37 

15 

11 

10 

58 

51 

50 

28 

23 

47    57 

52 

12 

9 

18 

42 

3 

46     8 

1 

13 

53 

56 

19 

62 

25 

63 

54 

55 

7 

14 

2 

40 

31 

20 

16 

6 

44 

48 

61 

34 

64 

22 

30 

33 

38 

5 

39 

29 

2  A 


354 


AMULETS  AND  CHARMS. 


Chap. 


In  forming  this  square,  if  from  1  to  7  remain,  add  one 
to  the  number  in  the  75th  house. 

9.  If  a  Moostussa  magic-square  be  required  to  be  made, 
subtract  360  from  the  given  number,  divide  by  9 ;  and 
with  one-ninth  fill  up  as  follows : 


70 

59 

27 

16 

76 

55 

43 

22 

1 

50 

39 

28 

6 

66 

54 

33 

12 

81 

40    18 

7 

G7 

56 

34 

13 

73 

61 

60 

29 

17 

77         46 

44 

23 

2 

71 

20 

19 

78 

57    45 

24 

3 

72 

51 

30 

8 

68 

47    25 

14 

74 

62 

41 

9 

79 

58 

37 

35 

4 

64 

52 

31 

10 

69 

48 

36 

15 

75 

53 

42    21 

80 

49 

38 

26 

5 

65 

63 

32 

11 

If  in  this  from  1  to  8  remain,  add  one  in  the  73d  square. 

10.  Moashur  magic-squares  are  formed  by  subtracting 
495  from  any  given  number,  dividing  the  remainder  by  10, 
and  with  one-tenth  filling  it  up  thus : 


XXXII. 


AMULETS  AND  CHARMS. 


355 


i 
28    60  1  42 

1 

61    39 

70 

93 

72 

34 

1 

1 
33    4     26 

! 

74    76 

95 

84 

24    21 

68 

69    83 

13 

92 

10 

90 

86 

12    18 

32 

2 

79    14 

50 

53 

56 

43 

87 

22 

99 

71    96    85 

55 

44 

49 

54 

16 

5 

30 

66         19    8 

45 

58 

51 

48 

93 

83 

35 

36 

20 

94 

52    47 

46 

57 

7 

81 

65 

37    23 

89 

9 

91 

11 

15 

88    78 

64 

63    80 

75 

27 

25 

6 

17 

77         97 

38 

100    41    59 

40 

62 

31 

3 

29 

67 

73 

In  this,  if  from  1  to  9  remain,  add  one  in  the  91st  house. 

Such  magic-squares  are  vised  for  establishing  friendship 
and  creating  enmity,  to  shut  one's  mouth  in  regard  to 
another ;  to  prevent  dreaming,  to  cast  out  devils,  &c.  &c. 

For  cementing  friendship  they  are  written  about  the  new 
moon,*  and  the  days  best  adapted  for  the  purpose  are 
Fridays,  Mondays,  Wednesdays,  and  Thursdays ;  and  the 
hours  most  propitious  on  tliose  days  are  those  of  Jupiter, 
Mercury,  and  Venus  (vide  p.  20).  In  this  way  exor- 
cists have  likewise  fixed  the  hours  and  days  for  causing 
enmity,  &c.,  particulars  of  which  may  be  learnt  by  study- 
ing the  science  of  tukseer  (p.  347). 


*  That  is,  from  the  1st  to  the  15th  of  the  month. 

2  A  2 


356  AMULETS,  AND  CHARMS.  Chap. 

These  magic-squares  are,  for  all  purposes,  written  on  a 
white  porcelain  plate,  or  on  paper,  the  inscription  is  then 
washed  off  with  water  and  the  latter  drank ;  or  they  are 
worn  about  the  person ;  or  they  are  burnt,  and  tlie  indivi- 
dual is  smoked  with  their  fumes  ;  or  they  are  kept  suspended 
in  tlie  air;  or  having  been  made  into  charms  by  being  enve- 
loped in  cotton,  they  are  dipped  in  odoriferous  oils  and  burnt 
in  a  lamp ;  or  they  are  engraved  on  rings  and  worn  on  the 
fingers.  Some  persons  write  the  taweez  or  ism  on  hhooj- 
putur,*  or  have  it  engraved  on  a  thin  plate  of  silver,  gold, 
&c.,  roll  it  up  or  fold  and  form  it  into  a  taweez  ox  puleeta, 
cover  it  with  wax,  and  sew  some  superior  kind  of  cloth  or 
brocade  over  it ;  or  they  insert  it  into  a  square  hollow  case 
or  tube  of  gold  or  silver,  seal  it  hermetically,  and  wear  it 
suspended  to  the  neck,  or  tie  it  to  their  upper  arms  or  loins, 
or  stick  it  into  their  turbans,  or  tie  it  up  in  a  corner  of  their 
handkerchiefs  and  carry  it  about  their  person.  People 
very  generally  have  empty  taweezes  made,  and  suspend 
them  to  the  necks  of  their  children,  together  with  a  nadulee\ 
in  the  centre,  as  well  as  some  haghnuk  (tigers'*  nails)  set  in 
silver,  &c. ;  and  when  they  obtain  a  taiveez  from  any  re- 
nowned mushaekh  or  inoolla,  or  can  procure  a  little  of  any 
sacred  relic  offered  on  shrines,  such  as  flowei"s,  sioidul,  &c., 
they  put  these  into  them. 

Some  by  witchcraft  familiarize  themselves  with,  and  bring 
under  their  command  various  species  of  creepers  and  roots 
of  trees,J  part  of  which  they  dig  up,  and  putting  them  into 
tubes  of  iron  or  brass,  &c.,  wear  them  on  their  upper  arms; 


*  The  epidermis  of  the  betula  bhojpatra. —  Wall. 

t  A  stone,  having  generally  a  verse  of  the  Qoran  engraved  on  it. 

\  Or  rather  they  bring  under  subjection  the  devils  or  genii  who  are 
supposed  to  preside  over  these,  so  that  by  the  use  of  them  they  obtain 
their  wishes. 


XXXII.  AMULETS  AND  CHARMS.  357 

or  twist  some  white  or  two  or  three-coloured  thread  round 
them,  and  wear  them  in  the  form  of  a  taweez. 

Some  few  kill  a  double-headed  snake  on  an  amows^ 
Sunday,  or  on  any  Sunday  or  amows-dsiy ;  and  having  read 
some  incantation  over  it,  put  it  into  an  earthen  pot  and 
bury  it  under  ground.  After  its  flesh  has  undergone  the 
process  of  putrefaction,  they  take  the  bones,  thread  them, 
and  wear  them  around  the  neck  as  a  cure  for  scrofula. 
Sometimes  they  also  suspend  them  to  the  necks  of  their 
children. 

Independently  of  these  taweexes.,  &c.,  they  tie  on  the 
feathers,  hairs,  bones,  &c.  of  various  kinds  of  birds  and 
quadrupeds,  for  the  purpose  of  warding  off  apparitions, 
genii  or  devils,  misfortunes,  &c. 

At  the  time  of  forming  these  taweexes,  the  face  of  the 
talib  (seeker)  is  to  be  directed  towards  the  house  of  the 
object. 

In  constructing  taweexes  or  jntleetas  with  the  sentences 
of  the  Qpran  or  other  supplications,  the  numerical  value  of 
the  letters  (p.  308)  are  added  together,  and  with  the  sum 
total  the  squares  are  filled  up. 

Some  people  make  magic-squares  with  the  number  of  any 
one  of  the  ninety-nine  names  of  the  Most  High  God. 

In  the  sacred  Huddees  the  Prophet  (the  blessing !  &c.) 
has  said,  that  if  any  one  keep  in  mind  tlie  ninety-nine 
names  of  God  the  Most  Glorious,  and  constantly  repeat 
them,  God  will  preserve  him  from  the  torments  of  hell  and 
the  anguish  of  the  grave. 

The  ninety-nine  names  or  attributes  of  the  Deity,  with 
the  numerical  value  of  their  letters,  are  as  follow : 


*  ylmow.s,  the  day  on  which  the  conjunction  of  the   sun  and  moon 
takes  place. 


ggg  ATTRIBUTES  OF  Chap. 

1    Allah-o! G6.  God,   or  worthy  and   fit  to  be 

worshipped.     Use.  For  all  pur- 
poses. 

2.  Ruhman-o!    ...  S98.  The  Bestower  (the  clement,  the 

beneficent).      Use.   For  the  en- 
lightenino;  of  one's  mind. 

3.  Ruheem-o! 258.  The  Merciful,  and  the  giver  of 

daily  food  of  v arious  kinds.  Use. 
for  increase  of  rank. 

^.  Malik-o!    91.  The  Lord,  entitled  to  govern  the 

whole  universe.     Use.  For  ob- 
taining wealth. 

5.  Qooddoos-o!    ...  170.  The  Holy,   and  pure  from  all 

blemish.     Use.  For  fear. 

6.  Sulam-ol   131.  The  Securer  from  all  evils  (Sa- 

viour).    Use.  For  health. 

7.  Momin-o!  136.  The  giver  of  security  at  the  day 

of  judgment.    L^se.  For  security 
against  enemies. 

8.  Mohymin-o!   ...  145.  The  acquainted  with  men's  ac- 

tions, secret  or  revealed.     Use. 
For  one's  protection  and  defence. 

9.  Azee%-o!     94.  The  excellent  and  incomparable 

(august).     Use.    For    increase 
of  honour  and  dignity. 

10.  Jubbar-o!  206.  The  Almighty  supreme.       Use. 

For  being  independent  of  princes. 

11.  Mootukubbir-o !  QQ'^.  The  lofty  doer.     Use.    For  in- 

crease of  wealth  and  dignity. 

12.  Khalik-ol  731.  The  creator.     Use.   For  obtain- 

ing an  easy  labour. 

13.  Moosuwwir-o !     336.  The  sculptor  or  fashioner.     Use. 

For  the  cancelling  of  debts. 


XXXII.  THE  DEITY.  359 

14.  Gujar-o  !  1,281.  The  pardoner  of  sins.    Use.  For 

pardon  of  sins. 

15.  Quhar-o  !    306.  The  ruiner  of  the  arrogant.    Use, 

Use.  For  preservation  from  ty- 
ranny. 

16.  Wuhah-o!  14.  The  discoverer.     Use.  For  find- 

ing things  lost. 

17.  Ruzaq-o!   308.  The  giver  of  daily  food  to  man- 

kind. Use.  For  increase  of  sub- 
sistence. 

18.  Futtali'O!  4S9.  The  accomplisher  of  affairs.   Use. 

For  victory. 

19.  Aleem-o! 150.  The  omniscient.     Use.    For  ac- 

quiring science. 

20.  Qahiz-o!    903.  The  punisher  of  tyrants,     (the 

hard  grasper).  Use.  For  ruin- 
ing enemies. 

21.  Basit-o!  72.  The  maker    abundant  of  daily 

bread,  of  whose  he  will.  Use. 
For  the  increase  of  one's  daily 
bread. 

22.  Khqfix-o !   ...  1,481.  The  subduer  of  whom  he  wills- 

■  Use.  To  cause    the  distress  of 
one's  enemies. 

23.  Rafmj-ol    ......  351.  The  exalter  of   whom  he  wills. 

Use.  For  the  raising  of  one's 
dignity. 

24.  Moiz-o!     117.  The    giver  of  greatness  in   the 

world  to  whom  he  wills.  Use. 
For  honour. 

25.  Mozil-o!    770.   The  ruiner   of  whom    he  wills. 

Use.  For  the  ruining  of  one's 
enemies. 


360  ATTRIBUTES  OF  Chap. 

26.  Sumeeu-o  !     ...  180.  The  hearer  without  ears.     Use. 

For  ear-ache  and  deafness. 

27.  Busseer-o! 302.  The   see-er   without  eyes.     Use, 

For  knowing  the  secrets  of  the 
heart. 

28.  Hukum-o ! 68.  The     commander.        Use.    For 

sovereignty. 

29.  Adul-o! 104,  The  just.     Use.  For  justice  and 

happiness. 

30.  Luteef-o!  129.  The  conferrer  of  favours  upon 

mankind.     Use.  For  obtaininff 
good  fortune. 

31.  Khuheer-o!    ...  812.  The   communicator  of  informa- 

tion.      Use.    For    ascertaining 

mysteries. 
82.  Huleem-o!  88.  The  lonff-suffering;  towards  sin- 

ners.       Use.  For   the   relief  of 

pains  and  afflictions. 
33.  Azeem-o !    ...  1,020.  The  great.     Use.  For  greatness. 
34  Gvffooi'-ol  ...  1,286.  The  pardoner  of  sins.     Use.   For 

the  pardon  of  sins. 

35.  Shookoor-o !  ...  526.  The  re  warder  of  true   worship- 

pers.    Use.  For  the  removal  of 
sorrow. 

36.  Alee-o!  110.  The     Most     High.       Use.  For 

greatness. 

37.  Kubeer-o! 232.  The   lord    of   greatness.       Use. 

For  having  one's  wishes  granted. 

38.  Htifeez-ol 998    The  guardian.     Use.  For  fear. 

39.  Moqeet-o ! 550.  The   giver   of    strength.       Use. 

For  establishing  an  affair  firmly. 

40.  Huseeh-o!    80.  The    taker   of    accounts   of  his 

servants  on  the  day  of  resurrec- 


XXXII.  THE  DEITY.  361 

tion.  Use.  For  liberty  from 
confinement. 

41.  Juleel-o! 73.  The   glorious.      Use.  For   gene- 

rating fear  in  the  mind  of  an 
enemy. 

42.  Kureem-o! 270.  The  munificent.     Use.  For  the 

accomplishment  of  one"'s  affairs, 
spiritual  as  well  as  temporal. 

43.  Ruqeeh-o  ! 312.  The  guardian  of  mankind.     Use. 

For  liberation. 

44.  Moojeeh-o  I  55.  The  answerer   of  prayer.     Use. 

For  one's  prayers  being  heard. 

45.  Wasay-o!  137.   The  He  whose  gifts  are  various. 

Use.  For  the  opening  {i.  e,  the 
prosperity)  of  one's  shop. 

40.  Hukeem-o ! 78.  The   performer    of,   not   by   art 

alone.  Use.  For  a  knowledge 
of  God. 

47.  Wudood-o  ! 20.  The  friend  of  the  devout.     Use. 

For  affection. 

48.  Mujeed-o!   57.  The   lord  of  glory.      Use.  For 

recovery  from  serious  indisposi- 
tion. 

49-  Baees-o!    573.  The  raiser  of  the  dead  from  their 

graves.  Use.  For  the  anguish 
of  the  grave. 

50.  Shuheed-o !   ...  319.  The   knower  of    things,  visible 

and  invisible.  Use.  For  the 
removal  of  disobedience  in  chil- 
dren. 

51.  Huq-o!  .........  108.  He    whose   nature  is   unchange- 

able. Use.  For  the  acquisition 
of  art. 


362  ATTRIBUTES  OF  Chap. 

52.  Wukeel-o !   66.  The  protector  of  human  affairs. 

Use.  For  protection  from  light- 
ning and  fire. 

53.  Quwee-o  t  116.  The   giver  of    strength.      Use. 

For  overcoming  an  enemy. 
54'.  Muteen-o! 500.  He  whose  strength  is  all  power- 
ful.    Use.  For  the  increase  of 
woman's  milk  and  of  water. 

55.  Wiilee-o!  ..,,,,,,»  46.  The  bestower  of  friendship.  Use. 

For  making  one's  master  sub- 
servient to  his  will. 

56.  Humeed-o ! 62.  The  praised.     Use.  For  the  re- 

moval of  the  habit  of  evil 
speaking. 

57.  Mohsee-o! 148.  The  wise.     Use.  For  curing  for- 

getfulness. 

58.  Moobdee-o  !    ...     56.  The  creator  (^vithout  materials) 

of  mankind.  Use.  Employed 
by  women  for  facilitating  la- 
bour. 

59.  Moeed-o!   124.  The    raiser   of    mankind    after 

death.  Use.  For  the  know- 
ledge of  hidden  things. 

60.  Mohee-o !    58.  The   burner   of    corpses.     Use. 

To  ward  off  devils  and  fairies. 

61.  Moomeet-o !   ...  490.  The    destroyer    of    the    living. 

Use.  For  the  death  of  an  enemy. 

62.  Hyee-o! 18.  The  living  one  who  never  dies. 

Use.  For  the  riddance  of  in- 
sects that  infest  fruit  on  trees. 

63.  Qyceoom-o !    ...  156.  He  who  exists  from  everlasting 

to  everlasting.  Use.  For  long 
life. 


XXXII.  THE  DEITY.  363 

64.  Wajid-o !    14.  The  finder  out,   whose  rank  is 

exalted.       Use.     For     finding- 
things  lost. 

65.  Majid-o!    48.  He,  whose  dignity  is  high  and 

lofty.     Use.  For  the  attainment 
of  wealth. 

6Q.   Wahid-o!   19.  The  one,  who  has  no  equal  in 

nature  and  attribute.     Use.  For 
liberation. 

67.  Sumad-ol 134.  The    independent.       Use.    For 

preventing  indigence. 

68.  Qadir-o!    305.  Tlie  Lord  of  power.     Use.  For 

removing  distress  and  distrac- 
tion. 

69.  Mooqtudir-o!..,  744.  The  all-powerful.     Use.  For  ob- 

taining dignity  and  wealth. 

70.  Moqiiddim-ol       184.  The  bringing  forward  good  and 

bad.     Use.  For  warding  off  dis- 
tress. 

71.  Mowukhlr-o!,..  846.  He  who  puts  whomever  he  wills 

last.     Use.  For  the  fulfilment 
of  one's  desires. 

72.  UwwuUo! 37.  The    first,    or     from    eternity. 

Use.  For  conquering  one's  ene- 
my in  battle. 

73.  Akhir-o!     801.  The  last  or    to  eternity.     Use. 

For  preservation   from   fear  of 
every  kind. 

74.  Zahir-o  !  1,106.  He  whose  existence  is  clear.   Use. 

For  preservation  from  blindness. 

75.  Batin-o!    62.  He   whose   secrets   are    hidden. 

Use.  For  becoming  the  friend 
of  mankind. 


364  ATTRIBUTES  OF  Chap. 

76.  Walee-o!    47.  The  king  from  beginning  to  end. 

Use.  For  preservation  from  all 
domestic  misfortunes. 

77.  Moota-Alee-o!     551.  The    most    sublime.     Use.  For 

obtaining  the  accomplishment  of 
one''s  wishes. 

78.  Bur-o  !  202.  The  doer  of  good.     Use.  For  re- 

moving evil. 

79.  Tuwob-o!  409.  The  hearer  of  those  who  repent. 

Use.  For  the  pardon  of  sins 
and  admission  into  the  pre- 
sence of  the  deity. 

80.  Moontuqeem-o !  630.  The  taker  of  revenge  on  sinners. 

Use.  For  the  enlightenment  of 
the  grave. 

81.  Afw-ic-o  !  156.  The  eraser  of  sins.     Use.  For  the 

pardon  of  sins. 

82.  Ruoof-o!    286.  The  merciful.     Use.  For  causing 

the  liberation  of  the  oppressed 
from  the  hands  of  the  oppressor. 

83.  Malik-ool-']  J"  The  distributor  (in  the  world),  or 
Moolk-o !...}'"       "^  t     Providence,      fse.  For  wealth. 

84.  ZooI-jullaWy  [  The  lord  of  greatness  and  glory, 
wul-ikram-o.'j     '         I     Use.    For    the     answering    of 

prayer. 

85.  Moqsit-o!  209-  Thejust  or  equitable.     Use.Yov 

keeping  off  evil  imagination. 

86.  Jamay-o!   114.  The   assembler   of  mankind   on 

the  day  of  judgment.  Use.  For 
uniting  with  those  from  whom 
one  has  separated, 

87.  Gunnee-o!  ...  1,060.  The  opulent.     Use.  for  wealth. 

88.  Mogunnee-o!  1,100.  The     maker    of    independence. 


XXXII.  THE  DEITY.  365 

Use.  For  becoming  independent 
of  mankind. 

89.  Mooatee-o!     ...  129-  The   giver    to   whom    he    wills. 

Use.  For  preservation  from  ig- 
nominy. 

90.  Manay-o! 161.  The  protector  from  misfortunes. 

Use.  For  preservation  from  an 
enemy''s  power. 

91.  Zarr-o !  1,001.  The   spoiler  of  whom  he  wills. 

Use.  For  warding  off  the  devil. 

92.  Nafay-o!   201.  Thebestowerof  gain.     Use.  For 

profits  in  agriculture  and  trade. 

93.  Noor-o! 256.  The  giver  of  light.     Use.  For 

the  illumination  of  one''s  mind. 

94.  Hadee-e!    20.  The  director  or  guide.   Use.  For 

the  accumulation  of  possessions. 

95.  Budee-o!     86.  The  creator  of  new  things.   Use. 

For  the  comprehension  of  things 
abstruse. 

96.  Baqee-o!    113.  The  Eternal  Exister.     Use.  For 

the  approval  of  one's  actions. 

97.  Wa7-is-o!    707.  The  He  who  will  remain  when 

creation  is  no  more.     Use.  For 
tranquillity. 

98.  Rusheed-o!    ...  514.  The  all-wise  director.    Use.  For 

one's  important   desires   to   be 
fulfilled. 

99.  Suboor-o! 298.  The  most  patient  or  long-suffer- 

ing towards  sinners.      Use.  For 
the  silencing  of  an  enemy.* 

•  The  above  ninety-nine  names,  as  given  by  different  authors,  vary 
in  some  trifling  degree.  Our  author  has  inserted  them  in  this  work 
according  to  that  which  he  considered  the  most  correct. 


566 


AMULETS  AND  CHARMS. 


Chap. 


Besides  the  preceding,  there  are  other  descriptions  of 
amulets,  charms,  &c.,  used  for  various  purposes,  a  few  of 
which  I  shall  offer  as  examples  ;  for  instance. 

If  a  person  void  urine  involuntarily  in  his  sleep,  the  fol- 
lowing amulet  is  to  be  written  and  suspended  to  his  neck. 


^- V    1 1 1 

Mur-Moosullah  111. 

5.  Moosullah  5111. 

11.     S.      30. 

'^   ^    c    c   c 

D.    h.     H.     H.     H. 

d.     n.  A.     a.     111. 
Rijal-ool-^yb. 

Yem-mur.      115. 

By  keeping  the  following  talisman  near  one,    demons, 
fairies,  and  enchanters  will  not  attack  them. 


8 

1490          1493 

1 

1492 

2 

7 

1491 

3 

1495 

1488 

6 

1489 

5 

4 

1494 

If  one  be  afflicted  with  naf-tulna  (lit.  shifting  of  the 
navel),*  a  few  of  the  following  talismans  are  to  be  written, 
the  writing  washed  off  with  water,  and  the  latter  drank ; 


•  Or  the  umbilical  vein ;  (perhaps  the  aorta  or  cceliac  artery,  as  it 
is  said  to  pulsate  :)  which  is  supposed  by  the  Indian  physicians  to  be 
occasionally  shifting-  from  its  place,  and  thus  to  occasion  various 
morbid  symptoms. 


XXXII. 


AMULETS  AND  CHARMS. 


367 


and  one  of  them  is  to  be  tied  on  with  thread  over  the 
navel.* 


Wulakin 
but 

Amreehee 
his  purposes 

Ala 
over 

G^laybo 
is  Lord 

Wo  Allah-o 
for  God 

Aksur 
the  generality 

Wulakin      ]    Amreehee 
but          j  his  purposes 

Ala 
over 

Galaybo 
is  Lord 

Unnas 
of  men 

Aksur 
the  generality 

Wulakin 
but 

Amreehee 
his  purposes 

Ala 
over 

La 

do  not 

Unnas 
of  men 

Aksur 
the  generality 

Wulakin 
but 

Amreehee 
his  pwposes 

Eealumoon 
understand 

La 

do  not 

Unnas 
of  men 

Aksur 
the  generality 

Wulakin 
but 

The  following  is  a  cure  for  the  itch.  Two  or  three  such 
are  to  be  written ;  and  every  now  and  then,  one  is  to  be 
washed  in  water,  and  the  fluid  drank. 


*  The  charm  is  to  be  read  from  right  to  left,  horizontally,  and  then 
downwards,  or  vice  versd  ;  when  it  will  run  thus :  "  for  God  is  Lord 
"  over  his  purposes  ;  but  the  generality  of  men  do  not  understand." — 
{^Sale's  Qoran  1825,  chap.  xii.  page  60.) 


368 


AMULETS  AND  CHARMS. 


Ch^ 


15 

35 

92 

6 

^ 

w.   r.   2 

3         J 

W.             V. 

vv.  d.   a. 

A    a 

18 

23 

5 

2 

88 

23 

\ 
La-a 

5           a. 

39 

9 

2 

The  following  ism  is  to  be  repeated  over  water  ;  and  tlicn 
having  blown  your  breath  upon  it,  the  patient  is  to  drink  it 
off,  and  the  piles  will  be  cured. 

"  Departest  thou  ?  Depart !  depart !  Running  water, 
"  dry  up !  Such  is  the  speech  of  Juhaneea  S'ahib,  the 
"  Lord  of  mortals,  who  has  travelled  all  round  the  world. 
"  Quickly,  begone !" 

This  robaee  magic-square,  if  written  and  tied  on  to  the 
neck,  will  render  an  attack  of  the  small  pox  mild ;  viz. 


8888 

12221 

15554 

1111 

1144.3 

2222 

7777 

13332 

333:5 

17776 

9999 

6666 

11110 

3555 

4444 

16665 

XXXII. 


AMULETS  AND  CHARMS. 


369 


The  under-written  do/)«ee-magic-square,  formed  out  of 
the  number  of  the  sacred  volume,  (i.e.  the  Qflrmi),  answers 
for  all  purposes. 


2,911,536,642 

7,764,097,710 

970,512,213 

1,941,024,426 

3,882,048,H55 

5,823,073,284 

6,793,585,497 

4,852,561,068 

When  a  house  is  haunted  by  genii  and  devils,  the  follow- 
ing amulet  is  to  be  written  and  put  up  over  the  door,  and 
they  will  vanish. 


^r^/    O  Mohuramud !    ^7^ 


Meekaeel! 


JiBBREEL \ 


O  Alx.ee! 


Fa  Innuka    |   Fa  Innuka   '    Wo  Futtah   |Unmizur-o-fee 
vefily         !         verily  victorg       I    he  regards 


^I^i°rfJ^^'  '^"••eeb  LeeUslah        Fa  innuka 

I  I 

The  best  of  ;  elect  the  best  for  us  ,         verilt/ 

Helpers  \  j 


O  Ali.ee! 


J  'laavuzi 


Wul  BushurK)      Asbureen 
towards  r,ien.*f"'l^^f^  P"- 

OonNasayreen 
of  helpers 

Khyr 

The  best 

i laajvHsj 


370 


AMULETS  AND  CHARMS. 


Chap. 


The  following  diagram  is  to  be  written  and  put  up  against 
a  wall  facing  the  individual  beset  with  the  devil,  in  order 
that  the  patient's  sight  may  daily  fall  upon  it.  By  so 
doing  the  devil  will  be  removed. 

IZBAEEL  or  AlLEE. 


01 

s  S 

! 

o 

«    C    u 

^     Co 

uhee 
omp 
ate, 

S-S 

e  o 

S 

^   ^   o 
o  c  c 

«  i  s 

e  "  3 

II 

Nir-r 

the  C 

sion 

~  c 

i  "^ 

1 

^1 

a; 

«    C   1^ 

5  E  g 
e  o  u 

1  S3 

H.2 

-3  o 

S 

?S 

~   C 

B-n 

^.S 

t^l 

?i" 

e 

^ 

.a 

tu 

o 

S  rs 

0) 

c 

•S^ 

~^  c 

s 

'3 

>— 

■2g 

.2 
oi 

g    c« 

So 

i  ^ 

J  E -" 
g  ®  c 

•S^ 

•2  "^ 

«.- 

S  i 
-S  .2 

c  -2 

O 
if 

IS 
So 

11 

is  . 

1  SIS 

j^** 

ll 

^1" 

«.- 

4  = 

S  o 

0-- 

11 

a  o 

1  s  .. 

g  o  c 
^O  .2 

S.2 

2  c 

a 

iSI 

i~  o  " 

■11 

S    c 

1"^ 

§1 

«l5 

►s  s  -s 

roc 
TO® 

•HfiKOO  -10  73av)iaaiv[ 


XXXII.  AMULETS  AND  CHARMS.  371 

To  consult  horoscopes  in  the  name  of  the  sick. 

The  manner  is  as  follows.  Having  learnt  the  name  of 
the  patient  and  that  of  his  mother,  the  numerical  value  of 
them  are  to  be  ascertained  by  means  of  the  abjud  kay  hissah 
(vide  Glossary) ;  the  numbers  added  together  and  divided 
by  12.  Should  1  remain,  the  patient's  destiny  is  consi- 
dered to  be  in  the  sign  of  the  zodiac  Hiimmul,  or  the  Ram  ; 
if  2,  Sowr,  or  the  Bull ;  if  3,  Jow:za,  or  the  Twins ;  if  4, 
Surtan,  or  the  Crab ;  if  5,  Ussud,  or  the  Lion  ;  if  6,  Soom- 
hoolla,  or  the  Virgin  ;  if  7,  Meexan,  or  the  Scales ;  if  8, 
Aqruh,  or  the  Scorpion  ;  if  9,  Qpivs,  or  the  Archer ;  if  10, 
Juddee,  or  the  He-goat ;  if  11,  Dullo,  or  the  Watering-pot; 
and  if  12,  Hoot,  or  the  Fishes. 

When  his  sign  of  the  zodiac  has  been  thus  ascertained  by 
reference  to  the  table  at  p.  85,  we  ascertain  what  his  planet 
is ;  and  by  further  consulting  the  dispositions  of  planets  at 
p.  20,  we  are  informed  of  what  his  qualities  are.  But  our 
present  object  is  solely  to  state  the  years  in  which  he  or  she 
(man  or  woman)  stands  in  danger  of  forfeiting  their  lives ; 
which  fatal  period  if  they  can  survive,  they  will  attain  the 
full  period  of  life,  vi%.  one  hundred  and  twenty  years.  Tlie 
same  has  been  exhibited  collectively  in  the  annexed  table, 
where  the  particular  years  in  question,  of  males  and  females 
are  set  down  under  their  respective  signs  of  the  zodiac. 
The  cure  is  to  be  effected  {i.e.  death  warded  off)  by  having 
recourse  to  amulets,  charms,  &c. 


2  B  2 


372 


AMULETS  AND  CHARMS 


Chap. 


Hoot 

or 
Fishes. 

J> 

<^  g  8  § 

Dullo  or 
Watering- 
pot. 

o 
CO 

- 

Juddee 

or 
He-Goat. 

!>   lO 

CO 

Aqrub             Qows 

or                  or 

Scorpion.        Archer. 

CO   CO 

(N 

<*   (M    CO 

SoombooUa '     Meezan 
or        1        or 
Virgin.           Scales. 

CO 

l> 

(M 

2  8  S 

Ussud 

or 
Lion. 

=^  2  8  §  S 

o 

Jowza           Surtan 

or         i         or 
Twins,     j       Crab. 

1 

•^  2  i 

-^2^3 

^2885? 

QQ   'J'   O   lO 

Sowr 

or 
Bull. 

2  g 

"^    9. 

Hummul 

or 

Ram. 

^  2  S 

-  ^  8  S 

Signs  op 

THB 

Zodiac. 

1 

Woman. 

XXXII.     PREDICTION  REGARDING  THE  SICK.  373 

In  the  name  of  the  sicJc,  to  predict  future  events. 

When  a  person  requires  the  future  destiny  of  a  sick  per- 
son to  be  foretold,  it  is  necessary  to  ascertain,  first,  the  time 
when  the  individual  was  taken  ill.  Having  ascertained  the 
day,  by  consulting  the  statement  given  below  for  every  day 
in  the  week,  his  lot  is  to  be  foretold.  Should  the  day  have 
been  forgotten,  the  number  of  the  name  of  the  patient  and 
that  of  his  mother  are  to  be  added  together  and  divided  by 
7.  Should  1  remain,  he  must  have  been  taken  ill  on  a 
Saturday  ;  should  2  remain,  on  a  Sunday ;  should  3  remain, 
on  a  Monday ;  should  4  remain,  on  a  Tuesday  ;  should  5 
remain,  on  a  Wednesday  ;  should  6  remain,  on  a  Thursday ; 
and  should  7  (i.  e.  0)  remain,  on  a  Friday. 

Having  thus  determined  the  day,  the  event  is  to  be  prog- 
nosticated as  follows : 

Saturday  is  Saturn's  day.  If  one  be  taken  ill  on  that  day, 
the  cause  may  be  attributed  to  grief,  or  heat  of  blood,  or  to 
a  malignant  eye.  The  symptoms  are,  headache,  palpitation 
of  the  heart,  urgent  thirst,  restlessness,  want  of  sleep,  bleed- 
ing from  the  no«e  or  bowels.  Prognosis.  His  disease  will 
be  of  seven  days'  duration,  but  will  remain  at  its  height  one 
day  and  three  hours,  and  he  will  ultimately  recover.  Cure. 
For  such  a  patient  they  must  give  sudqa  ;*  and  have  re- 
course to  such  remedies  as  amulets,  charms,  &c. 

•  Sudf/n,  alms  or  propitiary  offerings.  That  is,  rupees,  pice,  any 
animal,  clothes,  grain,  eatables,  &c.  are  waved  over  the  patient,  or 
only  shewn  to  him,  or  solely  in  his  name  given  away  in  alms  to 
fuqeers:  or  they  are  merely  placed  near  the  foot  of  a  tree,  or  near 
some  water-edge,  or  on  the  spot  where  four  roads  meet,  &c.  Moollas 
and  seennas,  however,  establish  sudqas  of  various  kinds.  The  follow- 
ing is  a  specimen  of  one  of  them.  They  form  an  image  of  m^sJi- 
flower,  about  a  span  and  a  half  or  two  spans  long,  in  the  shape  of  a 
man,  or  ih^t  oi  hunnomdn  (the  Hindoo-monkey-god).  They  place  a 
stick  about  a  span  long,  having  rags  wound  round  its  two  ends,  into 

the 


374  PREDICTION  REGARDING  THE  SICK.        Chap. 

Sunday  is  the  sun's  day,  on  which  if  any  one  be  taken  ill, 
the  case  is  as  follows : — Cause.  The  disease  is  occasioned 
by  the  malignant  eye  of  a  green-complex ioned  woman,  in 
whose  presence  he  has  partaken  of  some  rich  and  savoury 
dish.  Symptoms.  First,  the  patient  complains  of  lassitude, 
succeeded  by  universal  rigours,  followed  by  heat,  headache, 
soreness  in  all  the  bones  of  the  body,  eyes  suffused  with 
blood,  countenance  yellow,  no  rest  or  ease  all  night.  Prog- 
nosis. The  disease  will  be  of  fourteen  days'  duration,  when 
it  will  cease.  Treatment.  The  usual  remedies  for  such 
symptoms  are  to  be  employed. 

Monday  is  the  moon's  day,  on  which,  if  one  be  taken  ill, 
the  cause  is,  catching  cold  after  bathing  or  over  exertion. 
Symptoms.  Pain  in  the  loins  and  calves  of  the  legs,  palpi- 
tation in  the  liver,  retching,  giddiness,  great  drowsiness. 
Prognosis.  The  disease  will  continue  forty  days,  after  which 
the  patient  will  be  restored  to  health.  Treatment.  The 
exhibition  of  the  usual  remedies. 


the  doll's  mouth,  and  light  the  two  ends,  as  well  as  the  lamps  formed 
of  paste  on  the  head  and  hands  of  the  image ;  and  on  its  forehead 
they  form  namuni  (the  mark  which  Hindoos  make  on  their  foreheads). 
Nay,  they  even  pierce  its  body  all  over  with  nails,  and  thus  set  it  up  in 
a  large  koonday  (or  iheekray,  a  broken  piece  of  an  earthen  pot).  In 
front  of  it  they  place  balls  formed  of  boiled  rice,  coloured  black, 
yellow,  and  red,  egg-s  also  of  those  colours,  and  a  kideeja,  which  they 
pierce  or  not,  with  the  thorns  of  the  kara-tree  {ivebera  tetrandra, 
Willd. ;  the  thorny  caray),  sheep's  blood,  two  or  three  undressed 
fishes,  and  scatter  tiowers,  hhajee  (greens),  &c.  all  round  it.  They  then 
light  a  jotee  (or  large  lamp  made  of  flour  paste),  having  four  M'icks, 
formed  of  clothes  which  had  been  worn  by  the  patient,  in  four  or  five 
kinds  of  oil,  and  place  \kie  jotee  on  the  blood.  When  all  the  lamps  are 
thus  lighted,  the  doll  presents  so  hideous  a  figure,  as  to  resemble  the 
devil  himself.  Having  waved  the  thechray  over  the  patient,  they  de- 
posit it  in  some  place  or  other,  as  above  stated ;  after  which,  they 
wash  the  patient's  face  and  hands,  and  tie  on  to  his  neck  such  taweez 
or  yunda,  as  may  be  required. 


XXXII.     PREDICTION  REGARDING  THE  SICK.  375 

Tuesday  is  Mars'  day,  on  which  if  one  be  taken  ill,  the 
cause  is,  the  patient  is  attacked  by  demons  and  fairies. 
Symptoms.  Pain  in  the  chest,  abdomen,  and  especially 
around  the  navel ;  shiverings,  want  of  sleep  and  appetite, 
great  thirst,  incoherence  of  speech,  eyes  bloody.  Prognosis. 
The  disease  will  continue  seven  days,  after  which  the  pa- 
tient will  recover.  Treatment.  The  administration  of  the 
usual  remedies. 

Wednesday  is  Mercury's  day,  on  which  if  one  be  taken 
ill,  the  cause  is,  the  having  made  a  vow  for  the  dead  and 
not  fulfilled  it ;  or,  being  over  sorrowful  for  any  thing  lost, 
or  labouring  under  dread  of  an  enemy.  Symptoms.  Pain 
in  the  head,  neck,  wrists,  or  feet.  Prognosis.  The  disease 
will  last  nine  days;  but  at  its  acme,  a  day  and  a  watch  (15 
hours) :  ultimately  the  patient  will  recover.  Treatment. 
The  usual  one. 

Thursday  is  Jupiter's  day,  on  which  if  one  be  taken  ill, 
the  cause  is  being  beset  with  the  shadow  of  a  fairy.  Symp- 
toms. Pain  about  the  neck  and  umbilicus,  startings  in 
sleep,  disrelish  for  food  and  drink,  laying  quiet  with  eyes 
shut.  Prognosis.  The  disease  will  continue  ten  days,  after 
which  the  patient  will  experience  a  recovery.  Treatment. 
The  usual  remedies  are  to  be  had  recourse  to. 

Friday  is  Venus'  day,  on  which  if  one  be  taken  ill,  the 
cause  is,  some  corporeal  affection.  Symptoms.  Great  drow- 
siness and  lassitude.  Prognosis.  The  malady  will  continue 
twelve  days,  and  the  height  of  the  exacerbation  two  days, 
after  which  the  patient  will  recover.     Treatment.  As  usual. 


376  THE  VIEWING  OF  UNJUN,       Chap.  XXXIII. 


CHAPTER  XXXIII. 

Concerning  1st  the  ascertaining  of  unknown  things  by  the  viewing  of 
Unjun,  or  lamp-black,  alias  the  Magic  Mirror.  2d.  Viewing  of 
Hazirat,  or  the  flame  of  a  charm-wick.  3d.  The  giving  of  the  Pur- 
ree hay  Tiibuq,  or  Fairy-Tray  ;  and  the  performing  of  Nahoivn,  or 
the  Fairy-Bath. 

Sect.  1.   Viewing  of  Unjun  {lamp-black),  or  the  Magic 
Mirror. 

For  the  purpose  of  ascertaining  where  stolen  goods  are 
concealed,  or  the  condition  of  the  sici<  who  are  possessed  by 
the  devil,  or  where  treasure  has  been  buried,  they  apply 
unjun  to  the  palms  of  the  hand  of  a  child  or  an  adult,  and 
desire  him  to  stare  well  at  it. 

I  have  generally  heard  it  said,  that  Jogees  and  Sun- 
neeasees  are  accustomed  to  practise  these  arts,  and  that 
they  have  often  in  this  manner  made  themselves  masters  of 
treasure  hid  in  the  earth. 

Some  of  the  ignorant  and  foolish  among  the  vulgar  say, 
that  treasure  concealed,  lies  scattered  about  at  niaht  like 
sparks  of  fire,  and  sometimes  rolls  about  like  a  ball  of  fire 
at  the  place  where  it  is  deposited ;  and  that  it  is  either  by 
this  circumstance,  or  by  the  application  of  unjuns,  that  its 
situation  is  ascertained. 

The  person  to  the  palm  of  wliose  hand  the  uttjun  is 
applied  occasionally  mutters  a  great  deal  of  ridiculous 
nonsense.  For  example,  that  "  at  such  and  such  a  place 
there  is  a  lota,  degcha,  or  kiirrahee,  full  of  rupees,  pago- 
das, or  gold  mohurs  buried."  Or  if  it  be  to  learn  something 
regarding  the  condition  of  the  sick,  that  "  the  malady  is  a 
corporeal  one,  or  that  it  is  produced  by  conjuration,  or  that 
the  demon  of  such  and   such   a  place  wishes  for  certain 


Sect.  1.  OR  THE  MAGIC  MIRROR.  377 

eatables."  Thus  he  continues  talking  and  describing  all  the 
particulars  relative  to  these  things. 

Unjuns  are  of  five  kinds,  vix. — 1st.  Urth  imjun,  used 
for  discovering  stolen  property. — 2d.  Bhoot  mijun,  for 
ascertaining  what  regards  devils,  evil  spirits,  and  the  con- 
dition of  tlie  sick. — 3d.  Dhnnna  mijiin,  for  finding  out 
where  treasure  is  concealed. — 4th.  Surwa  imjun,  appli- 
cable to  all  purposes. — 5th.  Alope  unjun,  which,  if  applied 
to  the  eyes  or  forehead  of  a  person,  renders  him,  wherever 
he  be,  invisible  to  others  while  they  may  remain  visible  to 
him. 

I  myself  place  no  faith  in  such  unjims  and  haxirats. 
Although  born  in  this  very  country  (Hindoostan),  bred 
and  educated  among  this  (the  Moosulman)  race  of  people, 
through  the  blessing  of  God  and  the  friendship  of  the 
great,  by  the  studying  of  good  books  and  the  hearing  of 
good  counsel,  the  credibility  of  the  existence  of  any  such 
thing  has  been  entirely  effaced  from  my  breast.  Let  no 
one  imagine  I  assert  this  to  flatter  Europeans  (may  their 
good  fortune  ever  continue  !)  God  preserve  me  from  any 
false  assertion. 

1st  and  2d.  Urth  and  Rlioot  unjun. — For  both  these 
they  take  agara  kee  jur'^  and  sttffeid  goomchee  kee  jur,-f 
or  merely  si(ffeidhis-k''hopray  keejur^X  triturate  it  well  with 
water,  rub  it  on  the  inside  of  a  piece  of  a  new  earthen  pot, 
and  place  it  inverted  over  a  lamp  lighted  with  castor-oil 
and  collect  the  lamp-black.  The  latter  is  then  mixed  with 
oil  and  applied  to  the  hand  of  a  footling  child,  who  parti- 
cularly details  every  thing  regarding  it :  such  as  concern- 


*  Root  of  the  achyranthes  aspera,  Lin.     The  i-ough  achyranthes. 
t  Root    of    the    white    abrus    precatorius,   Lin      Jamaica  wikl-li- 
quorice. 

X  Root  of  the  trianthema  decandra,  Willd.,  the  trailing-  trianthema. 


378  VIEWING  UNJUN.  Chap.  XXXIII. 

ing  property  stolen,  the  condition  of  the  sick,  whether  the 
patient  has  only  a  corporeal  affection  or  is  beset  with  the 
devil,  &c. 

3d.  Uhun  unjun. — They  take  a  piece  of  white  cloth, 
and  soak  it  in  the  blood  of  any  of  the  following  animals, 
viz.,  a  cat,  kolsa  (king-Grow) j^/iOogrAoo  (owl),  or  a  chogod  (a 
particular  large  species  of  owl),  and  having  rolled  up  their 
eyes,  liver,  and  gall-bladder  in  it,  use  it  as  a  wick  in  a 
castor-oil  lamp.  The  lamp-black  procured  from  it  being 
mixed  with  castor-oil  and  applied  to  the  hand,  the  trea- 
sure, &c.  will  become  visible. 

4th.  Surwa  unjun. — A  handful  of  hullayr  kay  dana,* 
is  burnt  in  a  new  earthen  lota,  so  as  to  prevent  its  smoke 
escaping,  is  reduced  to  charcoal,  pounded,  and  well  lavi- 
gated  with  castor-oil.  This  is  applied  to  the  palm  of  the 
hand  of  any  one,  and  he  is  desired  to  stare  well  at  it. 
After  two  or  three  glmrrees  he  will  say  something  to  this 
effect :  "  First,  I  observed  the  Fufash-f  coming  ;  he  swept 
"  the  ground  and  departed.  Then  came  the  water-carrier, 
*'  sprinkled  water  on  the  floor  and  went  away.  The  Furash 
"  re-appeared  and  spread  the  carpet.  Next  came  a  whole 
"  army  of  genii,  demons,  fairies,  &c. ;  to  whom  succeeded 
"-  their  commander,  who  was  seated  on  a  throne."  Thus 
he  relates  the  different  circumstances  as  they  present  them- 
selves to  his  view.  Then,  whatever  the  affair  may  be  for 
which  they  have  caused  the  officer's  presence,  it  is  stated  to 
him,  and  he  never  fails  to  grant  what  is  required  of  him. 

Surwa  unjun  is  one  which  any  person  by  applying  to 
the  hand  may  behold ;  whereas  the  other  kinds  of  unjun 
require  to  be  viewed  by  a  child,  whether  boy  or  girl,  born 


*  Seed  of  the  dolichos  lablal>.  V'ar. 

t  Furasti.     A  man  whose  business  it  is  to  sweep  the  ground  and 
spread  carpets. 


Sect.  2.  VIEWING  HAZIRAT.  379 

foot-foremost  (or  a  footling  case),  with  cats"'-(i.  e.  grey) 
eyes,  and  a  first-born ;  one  that  has  not  been  bitten  by  a 
dog,  or  that  has  no  large  scar  of  a  burn  on  him.  To  such 
a  one  the  unjun  and  hazirat  will  certainly  appear ;  to 
others,  most  probably  not. 

5th.  Alope  unjun, — For  its  use,  mde  p.  377. 

Sect.  2.   The  viewing  of  Haxirat^  or  Charm-wick. 

There  are  certain  well-known  and  established  imleetas 
which  are  solely  used  for  this  purpose.  When  they  wish  to 
light  one  of  the  hazirat-puleetas^  they  take,  at  the  place 
appointed  for  the  hazirat,  a  new  earthen  pot  and  an  earthen 
cover,  wash  them  well  with  water,  apply  a  few  patches  of 
sundiil  on  the  pot,  tie  some  wreaths  of  flowers  around  its 
neck,  and  deposit  near  it  all  sorts  of  fruits  and  sweetmeats, 
and  biu'n  benjamin-pastiles.  Then  placing  the  cover  on 
the  pot,  they  put  some  odoriferous  or  sweet-oil  into  the  lid, 
and  having  lighted  the  puleeta  which  constitutes  the  wick, 
read  some  established  spell  over  it  in  Arabic.  The  boy  or 
girl  having  been  bathed,  decked  out  in  clean  clothes,  and 
adorned  with  flowers,  is  desired  to  stare  at  the  flame,  and  to 
relate  what  he  observes  in  it ;  and,  as  detailed  under  the 
head  of  unjun,  he  will  describe  every  thing  respecting 
property  stolen,  diseases,  &c. 

Some  people  write  the  following  taweez : 


380 


VIEWING  HAZIRAT. 


Chap.  XXXIII. 


0 
Alls  eeing ! 

9 

12 

3 

0 

Oranipresen 

tl 

4 

11 

."J 

6 

10 

13 

and  paste  it  on  the  back  of  a  looking-glass,  and  desire  the 
child  to  look  into  the  glass. 

Some  write  the  following  magic  square 


4. 

9 

2 

3 

5 

7 

8 

1 

6 

on  a  porcelain  or  copper  plate,  fill  it  with  water,  and  desire 
the  child  to  look  into  it. 

Some  people,  while  performing  any  of  the  preceding  three 
things,  write  the  undermentioned  on  the  child's  forehead, 
viz.  Fu-kiishufna  iinka  gitta-aka,  fu-husurokul  ee-ow-rna 
juddeed  uhzur-ool-ginnay  jaffnr  bin  tyar ;  i.  e.  "  We 
"  have  removed  the  veil  from  off  thee,  and  thy  sight  is 
"  become  new  this  day.  Con;c,  Genius,  Jaffier  son  of 
"  Tyar." 


Sect.  3. 


THE  FAIRY  TRAY. 


381 


Other  Haxirat-msigic  squares  are  as  follows,  which  are 
to  be  written,  together  with  the  intention  for  which  they 
are  used,  on  the  puleeta. 


9 

3 

7 

1 

11 

14 

1 

8 

6 

2 

8 

4 

4 

5 

10 

15 

3 

9 

1 

7 

6 

3 

16 

9 

2 

6 

4 

8 

13 

12 

7 

2 

The  following  is  a  specimen  of  an  Arabic  incantation : 
Bismilla  hir-ruhman  nir-ruheem. — Ushteetun,  Shuteetun^ 
Kiihooshin,  Shaleesha,  Sheesin,  Qoorbutashhi,  Miirmoonin, 
Mymoonin.  * 


Sect.  3.  The  giving  of  the  Purree  kay  Tuhuq  (or  Fairy 
Trays),  and  the  performing  ofNahown\  (or  Fairy  Bath). 

It  is  had  recourse  to  by  both  men  and  women  under  the 
following  circumstances :  vi%.  When  a  person  is  subject  to 
constant  sickness,  or  has  the  misfortune  not  to  succeed  in 
obtaining  a  wife;  or,  if  married,  have  no  progeny  for  three 
or  four  years ;  or  if  a  girl  at  the  age  of  thirteen  or  fourteen, 
not  having  been  unwell,  become  pregnant,  or  being  pos- 
sessed with  fairies,  devils,  enchantments,  &c.  be,  in  a  few 


*  After  the  commencement,  which  is,  "  In  the  name  of  God,  the 
"  merciful  and  compassionate,"  it  comprises  merely  the  names  of  genii. 

f  Nahown,  (lit.  bathing)  signifies  in  its  more  extended  sense,  and 
as  usually  made  use  of  to  express,  the  bathing  a  person  with  water,  ac- 
companied by  the  reading  of  something,  and  the  observance  of  certain 
forms  and  ceremonies. 


382  THE  FAIRY  BATH.  Chap.  XXXIIT. 

days  or  months,  seized  with  uterine  hemorrhage  followed 
by  abortion ,  or  if  a  child  be  born,  and  die  either  imme- 
diately or  in  a  few  days  after  birth,  or  remain  puny  and  weak  ; 
or  if  man  and  wife  do  not  agree ;  or  a  man  cannot  obtain 
employment ;  or,  if  in  service,  it  prove  unprofitable  to  him. 
When  such  misfortune  befals  any  one  (male  or  female), 
it  becomes  necessary  for  him  or  her  to  have  the  ceremony 
of  Nahown  performed,  or  to  give  the  fairy  tubuq,  with  a 
view  of  causing  such  circumstances  to  take  a  favourable 
turn. 

The  viewing  of  Unjun  and  Hazirat  are  used  to  ascer- 
tain things  unknown  ;  whereas  Nahown  is  employed  for  re- 
moving known  evils,  such  as  devils,  &c. 

Nahown  is  practised  by  Seeanas,  (conjurors),  alias 
Moollas*  and  Purree-walees  (fairy- women). 

The  method  of  performing  it  by  the  former  is  as  follows : 

They  take  water  from  seven  or  nine  different  places,  such 
as  wells,  rivers,  seas,  &c.  put  it  into  a  new  earthen  pot,  to- 
gether with  a  few  of  the  leaves  of  seven  or  nine  of  the  follow- 
ing different  trees  and  plants,  viz.  of  the  pomegranate, 
guava,-f-  lime,  orange,  moogra,\  chtimhai/lee,§  subza,\\ 
mai/nhdee,^  downa,**  murwa,\-\ goolcheenee,X\  gaynd,^§ 
read  once  over  it,  if  intended  for  the  removal  of  the  devil, 


•  Lit.  a  learned  man,  a  doctor. 

t  Psidium  pyriferum,  Lin. 

{  Jasminum  undulatum,  Lin. ;  the  wavy-leafed  jessamine. 

§  Vitex  trifolia,  vel  vitex  negundo,  Lin. ;  the  three  leafed  or  five 
leafed  chaste  tree. 

II  Ocimum  basilicum,  Lin.;  the  basilic  basil. 

^  Lawsonia  spinosa,  Lin. ;  the  prickly  lawsonia,  Ivenie,  Eastern 
privet,  or  Henna. 

••  Artemisia  austriaca,  Lin.  ;  Southernwood,  Old  man,  or  Lad's  love. 

tt  Origanum  marjorana,  Lin.;  sweet  marjoram. 

It  Chrysanthemum  indicum,  Lin. ;  Christmas  flower. 

§§  Tagetes  erecta,  Lin. ;  Indian  or  African  marigold. 


Sect.  3.  THE  FAIRY  BATH.  383 

enchantment,  &c.  the  Soora-e-Eeaseen  (chap,  xxxvi.),  or  the 
Mbzummil  (chap.  Ixxiii.) ;  and  if  for  hukht  Wholna  (chang- 
ing one''s  bad  luck),  the  Soora-e-Itinafut-hima  (chap, 
xlviii.)  blow  upon  the  water,  and  set  it  aside.  They  then 
place  in  front  of  the  patient  a  human  figure  (vide  note,  p. 
373),  or  that  of  Hunnoman,*  in  length  between  a  span  and 
a  cubit,  made  of  maash  kay  ata  ,-f-  tie  to  its  neck  one  end  of 
a  cord  formed  of  three  kinds  of  coloured  thread,  and  the 
other  to  the  patient's  waist  or  neck,  before  whom  they  de- 
posit the  kuleeja  of  a  sheep,  cocoa-nuts,  two  or  three  kinds 
of  flowers,  some  k''heeleean,  bungreean,  a  piece  of  yellow 
cloth,  a  sheep,  or  a  fowl ;  and  taking  nine  limes,  they  repeat 
the  aet-ool-koorsee  over  each,  and  divide  them  into  two, 
placed  on  the  head,  shoulders,  loins,  back,  knees,  and  feet 
of  the  patient,  respectively ;  then  bathe  him  with  the  above- 
mentioned  pot  of  water.  In  bathing,  they  necessarily  dig 
the  place  a  little,  to  allow  of  the  water  being  absorbed  into 
the  earth  ;  for  should  any  other  person  happen  to  put  his 
foot  on  the  water,  the  same  misfortune  would  befal  him  as 
did  the  patient :  for  this  reason,  they  usually  perform  the 
ceremony  near  the  water-edge  or  in  a  garden. 

Nahown  is  performed  on  the  three  first  Saturdays,  Sun- 
days, Mondays,  Tuesdays,  or  Thursdays  in  the  month.  On 
the  last  of  which  they  pour  three  new  ^o^a-fuls  of  water  on 
the  patient;  one  on  his  head,  the  second  on  his  right  shoulder, 
the  third  on  his  left,  and  dash  the  lota  to  pieces  on  the 
ground  in  front  of  him. 

Immediately  after  the  bath,  they  tie  to  the  neck,  upper 
arm,  or  waist  of  the  patient,  the  particular  magic-square  for 


*  One  of  the  Hindoo  deities,  having  the  form  of  a  man  but  the  head 
of  a  monkey. 

t  Flour  of  maash,  Phaseolus  max,  Lin.  or  black-gram. 


384  THE  FAIRY  FLOWER  TRAY.     Chap.  XXXIIT. 

casting  out  the  devil,  or  removing  the  misfortune  which 
besets  him. 

The  purree  (fairy)  nahoimi  is  well  known  among  women, 
and  is  performed  by  purree-walee  (fairy-women),*  who  are 
few  in  number. 

The  akliara  (fairy  assembly )-f-  of  each  of  them  usually 
meets  on  Thursdays  or  Fridays;  either  during  the  day,  or 
at  night.     It  takes  place  as  follows  : 

They  suspend  a  chandnee  (canopy)  to  the  ceiling  of  the 
apartment,  and  spread  a  beautiful  fursh  (carpet)  on  the 
floor.  The  purree-walee-woman  puts  on  a  clean  suit  of 
some  superb  dress,  red  or  white,  applies  siindul  to  her  neck, 
and  maynhdee  to  her  hands,  (which  latter  is  washed  off  after 
her  hands  have  become  red),  adorns  herself  with  flowers,  and 
applies  uttur  to  her  clothes,  hajul  or  soorma  to  her  eyes, 
and  meesee  to  her  lips  and  teeth.  The  necessitous,  and 
those  women  possessed  of  demons,  &c.,  and  spectators  (fe- 
males), having  bathed  and  dressed  themseJves  in  good 
clothes,  assemble  at  her  house ;  while  domneeans  plaving 
sing  fairy-songs.  Then  the  fairy  woman  causes  the  asayh- 
walee  (or  possessed)  woman  to  be  seated  in  front  of  her  on 
either  kind  of  tubuq. 

Purree  hay  tubuq  (or  fairy-trays),  I  may  observe,  are 
of  two  kinds  :  the  one  called  phool  ka  tubuq  (or  the  flower- 
tray),  consisting  of  a  square  white  cloth  spread  on  the 
ground,  on  which  are  arranged  in  a  circle,  flowers,  sundul, 
ood,  abeer,  pan-sooparee,  and  fruits  of  all  kinds ;  in  the 
centre  of  which  the  fairy  woman  sits  :  the  other,  may  way  ka 
tubuq  (or  the  fruit-tray),  hereafter  to  be  described,  p.  387. 


*  i.  e.  Women  who  have  fairies  under  their  control, 
t  They  believe  that,  on  this  occasion,  all  the  hosts  of  fairies  are 
present,  though  invisible. 


Skct.  3.  THE  FAIRY  ASSEMBLY.  385 

After  she  has  sat  there  awhile  the  fairies  descend  upon 
her.  She  then  becomes  distracted,  and  on  hearing  the 
sound  and  harmony  of  music,  becoming  intoxicated  with 
delight,  she  dishevels  her  hair,  and  sitting  on  her  knees  or 
cross-legged,*  moves  and  whirls  her  head  round  and  round; 
and  taking  hold  of  her  own  long  locks,  brushes  the  patient 
with  it  two  or  three  times.  The  latter  then  becomes  affected 
with  the  contagion,  and  revolves  her  head  in  a  similar  manner. 
At  this  juncture,  either  she  or  the  fairy-womanf  appoints 
the  number  of  nahowns  or  tuhuqs  that  the  patient  requires, 
the  places  where,  the  day  of  the  month  when,  and  whether 
in  the  day  or  evening,  morning  or  midnight,  they  are  to 
take  place;  and  accordingly  the  same  takes  place  at  the 
hour  so  fixed.  After  which  they  either  sit  mute,  or  lay 
themselves  down  for  a  short  time  and  then  get  up  again. 
This  they  continue  to  do,  singing  and  playing  for  two  or 
three  watches  of,  or  all  the  night.  The  moment  a  fairy 
besets  the  fairy-woman,  she  commences  whirling  her  head 
round  ;  and  when  it  leaves  her,  she  rests  herself  a  little  by 
laying  down. 

There  are  altogether  fourteen  purreean  kay  aUharay 
(fairy  assemblies) ;  and  the  fairy-woman  acts  according  to 
the  particular  kind  of  fairy  that  has  possessed  her.  For 
instance,  if  the  shadow  of  a  fairy  belonging  to  Rajah  Indra's 
Ak'hara  falls  upon  her,  she  ties  g'hoongroos  to  her  ankles 
and  begins  dancing ;  if  that  of  Gend  Badshah,  or  Seekundur 
Badshah  or  others,  she  puts  on  a  suit  of  men's  clothes,  such 
as  a  puggree^  a  jama,  or  an  ungurliha,  a  doputta,  &c. 
which  were  previously  deposited  on  the  tuhuq,  and  taking  a 

*  Literally,  sitting  on  two  or  four  knees ;  as  do-zanoo,  is  kneeling 
on  two  knees  and  sitting  upon  the  feet  behind ;  char-zanoo,  or  sitting 
on  four  knees,  signifies,  sitting  cross-legged. 

t  Or  rather,  as  they  conceive,  the  fairies  inhabiting  her  body. 

2  c 


386  THE  FAIRY  ASSEMBLY.        Chap.  XXXIII. 

kutar  (dagger)  in  her  liand,  she,  as  if  stroking  and  twisting 
her  whiskers,  pretends  to  be  angry,  and  with  a  loud  voice 
addresses  the  woman  after  the  manner  following  :  "  I  say, 
"  thou  fool  of  a  woman,  thou  coquette,  hast  thou  forgotten 
"  me  and  created  another  T''  To  which  the  other  replies,  in 
a  humiliating  tone  :  "  J/eean,"  (or,  my  friend)  "  I  am  your 
"  self-same  devoted  old  slave  ;  and  have  repeatedly  made 
"  known  my  situation  to  your  wife,  probably  she  has  forgot- 
"  ten  to  mention  it  to  you.""  She  then  says:  "No  one  has 
"  informed  me  of  it ;  but,  since  such  is  the  case  as  you  state, 
"  I  forgive  you."  'J'hen  laughing  heartily,  she  pelts  the 
woman  with  some  kind  of  flower,  fruit,  or  her  oogal,  which 
the  latter  with  great  faith  takes  up,  and  either  eats  or  retains 
by  her.  Thus  they  continue  whirling  round  their  heads 
and  burning  incense  ;  and  during  the  ceremony,  those  who 
desire  any  thing,  state  their  wishes :  such  as,  inquire  whe- 
ther their  friends  at  such  or  such  a  place  are  in  good  health 
or  not,  and  when  they  intend  returning ;  or,  whether  they 
are  unwell ;  and  if  so,  whether  their  disease  is  that  of  the 
shadow  of  a  demon  having  fallen  upon  them,  or  is  a  corpo- 
real affection.  According  to  the  advice  of  the  fairy- woman, 
the  inquirers  employ  the  remedies  prescribed,  with  a  firm 
belief  in  their  efficacy.  Some  of  the  females  who  venerate 
these  fairy-women,  at  the  time  of  their  whirling  their  heads 
wave  a  moorclihul  or  a  handkerchief  over  them,  or  cool 
them  by  fanning.  Sometimes  the  fairy-women  being  gra- 
tified, give  a  little  of  the  refuse,  &c.  to  their  believers  to 
eat ;  who,  on  partaking  of  it,  likewise  perchance  become 
intoxicated,  and  commence  swinging  their  heads  for  a  while 
and  lay  themselves  down  ;  after  a  few  minutes,  they  awake 
and  sit  up.  The  object  of  the  fairy-women  in  moving  their 
heads  about,  is  merely  to  exhibit  before  other  females, 
their  powers  of  working  miracles,  in  order  to  strengtlien 


Sect.  3.  THE  FAIRY  FRUIT  TRAY.  387 

their  faith  in  them.  They  never  perform  it  in  presence 
of  men. 

Sensible  and  respectable  women  not  only  do  not  sanction 
such  ceremonies  being  performed,  but  consider  it  im- 
proper even  to  witness  them. 

Sometimes,  women  who  desire  something,  or  those  pos- 
sessed of  devils,  instead  of  going  to  the  fairy-woman's 
akliara,  send  for  her  to  their  own  houses,  and  give  her  the 
flower-tray  {vide  p.  384),  when  she  sits  on  it  and  whirls 
herself,  as  well  as  causes  the  woman  beset  with  the  demon 
to  whirl,  as  before  described,  and  replies  to  the  questions 
put  to  her  by  those  who  desire  to  know  any  thing,  and 
make  arrangements  regarding  the  mayway  kay  tuhuqs  or 
nahowns. 

The  mayway  ka  tubuq  (fruit-tray)  is  as  follows.  They 
place  on  afursh  all  kinds  of  fruits  fresh  and  dried,  sixteen 
dishes  of  meetha  polaoo,  sixteen  small  earthen  jugs  oi goor- 
shiirbut,  seventeen  earthen  plates  ofklieer,  seventeen  earthen 
pots  of  milk,  shii7'but,  pooi'eeaw,  two  large  platters  of  til 
and  rice  soaked  in  syrup  made  oi  goor  (or  coarse  sugar),  into 
which  they  put  kViopra,  almonds  and  dates  sliced,  and 
poppy-seed,  flowers,  sundul,  pan-sooparee ;  a  mushroo,  or 
soosee  eexao',  or  a  luhtiga,  and  a  red  damnee,  a  cholee,  a 
nuqday  ka  jora^  or  green  hungreeans,  and  a  pair  of  shoes, 
together  with  some  rupees,  and  sit  up  all  night  singing  and 
playing,  the  fairy-woman  moving  her  head  as  before  de- 
tailed, p.  386. 

Early  on  the  morning  following,  the  fairy-woman,  after 
repeating  the  names  of  all  the  fairies,*  performs  sijdah 

•  By  way  of  specimens  of  the  names  of  fairies,  and  to  exhibit  the 
foolishness  of  these  women,  this  teacher  of  A.  B.  C.  will  here  insert 
the  names  of  a  few  of  them ;  e.g.  red  fairy,  green  fairy,  yellow  fairy, 
earthy  fairy,  fiery  fairy,  tiger  fairy,  hoor  (a  virgin  of  Paradise)  fairy, 
emerald  fairy,  diamond  fairy,  and  so  forth. 

2c  2 


388  THE  FAIRY  BATH.  Chap.  XXXIII, 

(prostration),  and  takes  a  few  of  the  above  fruits,  and  a 
little  of  all  the  other  articles,  with  all  the  green  bungreeans, 
puts  them  on  a  large  platter,  covers  them  over  with  a  koos- 
soom  (red  or  saffron-coloured)  handkerchief,  and  takes  them 
to  the  bank  of  some  river  or  tank,  &c. ;  and  there  deposits 
them  as  the  share  of  the  fairies.  After  which  she  distri- 
butes, by  way  of  a  sacred  relic,  a  little  of  every  thing  to  all 
present,  and  walks  off  home  with  the  remainder,  together 
with  the  suit  of  clothes. 

The  fairy- woman's  nahown  is  as  follows.  They  take 
seven  new  earthen  pots,  fill  them  with  the  water  of  seven  or 
nine  wells,  put  into  them  a  few  of  the  leaves  of  seven  or 
nine  species  of  trees,  and  having  spread  a  red  (koossoom) 
coloured  handkerchief  over  each,  set  them  aside.  They 
then  seat  the  woman  beset  with  the  fairy  on  a  stool,  and 
while  four  women  hold  a  A;oos50om-coloured  handkerchief  by 
way  of  a  canopy  over  the  patient's  head,  the  fairy-woman 
with  her  own  hands  pours  the  water  contained  in  the  pots 
through  the  canopy  on  her ;  she  also  divides  the  limes  as 
before  described,  p.  383. 

That  done,  she  takes  her  to  the  brink  of  some  tank, 
river,  &c.,  and  there  bathes  her.  During  the  performance 
of  this  ceremony  some  one  of  the  fairies  descends  on  the 
fairy-woman,  who,  becoming  in  consequence  beset  by  her, 
commences  swinging  in  a  standing  position ;  and,  while 
women,  in  rapid  succession  fill  smaller  earthen  pots  with 
water  out  of  the  larger  ones  and  hand  to  her,  she  pouring 
it  on  the  affected  individual,  calls  out  to  herself,  "  Catch 
"  hold  of  the  polluted  shadow  that  is  upon  her,  bind  it, 
"  and  banish  it  to  Mount  Qaf  *,  and  imprison  it  there  and 
**  burn  it  to  ashes."     At  such  a  critical  juncture,  should 


•  Mount  Qaf.     A  fabulous  mountain.     Vide  Glossary. 


Skct.  3.  THE  FAIRY  BATH.  389 

the  women  be  tardy  in  handing  her  the  water,  she  stares 
them  in  the  face,  and  in  a  peremptory  tone  remarks,  "  O 
"  ye  unfortunates,*  (or  wretches),  what  evils  have  come 
"  upon  you  ?  I  shall  entirely  annihilate  you.  Give  water 
"  quickly.  I  shall  beat  immediately  with  shoes  the  pol- 
"  luted  wretch  that  is  upon  her,  and  exterminate  it "  At 
such  language  these  women  become  dreadfully  terrified, 
and  hand  to  her  the  water  as  fast  as  they  can;  when  she, 
having  poured  water  sufficiently,  according  to  her  wishes, 
repeats  the  names  of  some  of  the  demons,  fairies,  &c.,  blows 
upon  her,  and  putting  a  dry  suit  of  clothes  on  her,  waves  a 
black  cock  or  hen,  &c.  over  her,  and  gives  it  away  as  a 
sacrifice  for  her  welfare.  The  fairy-woman  then  takes 
three  different  coloured  silk  or  cotton  thread,  either  plain 
or  twisted,  and  forms  gunda,  that  is,  she  forms  twenty- 
one  or  twenty-two  knots  on  it.  The  Moollas  or  Seeanas  in 
makins:  each  knot,  read  some  incantation  or  other  over  it, 
and  blow  upon  it ;  and  when  finished,  it  is  fastened  to  the 
neck  or  upper  arm  of  the  patient ;  but  these  fairy-women 
are  an  illiterate  class  of  people ;  many  of  them  do  not  so 
much  as  know  the  name  of  God.  Having  merely  made  the 
knots  on  the  thread,  they  tie  them  on,  and  depart  with  the 
money,  &c. 

During  the  performance  of  the  various  ceremonies  above- 
mentioned,  the  fairy-woman  holds  a  cane  in  her  hand ;  either 
one  that  is  ornamented  by  having  slips  of  silver-leaf,  &c. 
wound  round  it,  or  plain.  On  the  tubuq-day  she  places  it 
before  her,  and  every  now  and  then  fumigates  it  with  the 
smoke  of  benjamin,  occasionally  observing  to  the  bystanders 
that  the  cane  appertains  to  the  fairies. 

Of  late  years,  young  men  have  also  commenced  this  prac- 


A  term  used  reproachfully. 


390  CATCHING  THIEVES.  Chap. 

tice,  pretending  that  fairies  beset  them  likewise,  and  whir- 
ling their  heads  as  above-mentioned,  contrive  to  make 
money.  Nay,  I  have  heard,  that  they  even,  by  various 
stratagems  under  this  assumed  practice,  defile  other  men's 
wives.     They  are  a  disreputable  set. 


CHAPTER  XXXIV. 

Concerning  the  art  of  detecting  thieves. 

There  are  a  few  excellent  contrivances  for  this  purpose, 
by  having  recourse  to  which  thieves  are  induced  through 
fear  to  deliver  up  stolen  property. 

When  a  person"'s  property  is  stolen  he  sends  for  a  thief- 
catcher  ;  and  should  he  suspect  any  particular  individual, 
he  assembles  together  a  few  of  his  neighbours  along  with 
that  person.  Then  the  thief-catcher  having  besmeared  the 
floor  of  an  apartment  with  yellow  or  red  ochre  or  cow-dung, 
and  sketched  thereon  a  hideous  figure  of  prodigious  size, 
selecting  any  one  from  among  those  employed  in  the  cast- 
ing out  of  devils  (p.  329),  giving  it  four  frightful  faces 
(p.  330,  pi.  no.  3),  he  places  a  handmill  in  the  centre  of  it, 
having  previously  rubbed  some  assafcEtida  about  the  centre 
betwixt  the  two  stones.  The  upper  stone  of  the  mill  is  placed 
obliquely,  resting  on  the  pin  in  the  centre  of  the  lower  one, 
or  some  cloth  or  flax  is  wound  round  the  pin,  about  the 
distance  of  a  finger  or  two  from  the  top,  and  on  this  the 
upper  stone  rests,  so  that  it  appears  as  if  suspended  in  the 
air  and  not  resting  on  any  thing.  He  places  near  the  mill 
a  few  fruits,  &c.  burns  frankincense,  and  places  thereon  a 
lighted  lamp,  made  by  burning  oil  in  a  lumian  skull-cap. 


XXXIV.  CATCHING  THIEVES.  391 

He  then  desires  the  men  and  women  to  go  one  by  one  into 
tlie  room,  touch  the  centre  of  the  mill,  and  return  to  him  ; 
adding,  that  should  none  among  them  be  the  thief,  they 
need  not  hesitate  in  so  doing  ;  observing,  "  Behold,  by  the 
"  power  of  my  science  the  stone  is  suspended.     Whoever  is 
"  the  thief,  his  hand  will  be  caught  between  the  stones,  and 
"  it  will  be  no  easy  matter  for  him  to  extricate  it.     Nay, 
"  the  chances  are,  the  upper  stone  will  fall  and  crush  his 
"  hand  to  atoms."     While  they  do  this,  the  thief-catcher 
sits  in  a  place  by  himself ;  and  as  each  individual  comes  to 
him,  he  smells  his  hand,  to  ascertain  whether  it  have  the 
odour  of  assafoetida,  and  then  sends  him  away  to  a  separate 
apartment,  that   they    may   have  no   communication   with 
each  other.     He  who  is  the  guilty  person,  through  fear  of 
being  detected,  will  not  on  any  account  touch  it ;  conse- 
quently his  hand  will  not  smell  of  assafoetida,  and  he  must 
be  set  down  for  the  thief.     The  operator  then  takes  him 
aside,  and  tells  him  privately,  "  I  swear  that  I  will  not 
"  expose  you,  provided  you  deliver  up  the  article  to  me, 
"  and  your  honour  will  remain  wholly  unimpeached."     In 
consequence  of  which,  should  it  be  a  reputable  man,  he 
will  immediately  confess  it  and  deliver  up  the  stolen  goods  ; 
if  the  reverse,  he  will   deny  having  taken  it  and  not  give 
it  up. 

A  second  contrivance  is  as  follows :  The  thief-catcher 
having  besmeared  an  apartment  as  above  stated,  places 
therein  a  couple  of  human  skulls,  one  filled  with  milk, 
the  other  with  shurbut,  makes  an  image  with  flour  paste 
and  places  a  lamp  upon  its  head,  and  deposits  a  few  species 
of  fruits  and  flowers  in  front  of  it,  and  thrusts  as  many 
small  sticks  as  there  are  persons  present  into  the  body  of 
the  doll ;  then  calling  the  people  into  the  room,  he  sits 
moving  his  lips  as  if  in  the  act  of  profound  devotion  ;  and 


^92 


CATCHING  THIEVES. 


Chap. 


asking  each  his  name,  hands  to  him  a  stick  pulled  out  of 
the  body,  saying,  "  Whoever  is  the  thief,  his  stick  will 
"  undoubtedly  grow  in  length.""  He  then  directs  them  to 
go  out  and  stand  apart  from  one  another,  and  after  a  little 
while  to  return  to  him.  On  their  return  he  measures  each 
one's  stick  with  one  of  the  standard  length  in  his  own  pos- 
session, and  finds  that  the  person  who  is  the  thief,  through 
fear  of  its  increasing  in  length,  has  broken  off  a  piece  of 
his,  in  which  case  he  may  unquestionably  be  considered  the 
culprit. 

But  the  most  effectual  way  of  catching  theives  is  as  fol- 
lows :  In  the  two  left  hand  squares  of  the  subjoined  magic- 
square  write  the  name  of  the  persons  present,  with  those 
of  their  fathers  ;   thus  : 


Such  a  one. 

43 

43 

the  son  of 
such  a  one. 

13 

43 

each  one's  on  a  separate  piece  of  paper ;  fold  them  up  and 
enclose  them  in  bolusses  made  of  wheat  flour.  Put  fresh 
water  into  a  lota,  and  throw  all  the  boluses  at  once  into  it. 
The  ticket  of  the  thief  will  come  up  and  float  on  the  sur- 
face of  the  water. 

Or,  if  the  following  diagram  be  sketched  on  an  egg  and 
buried  in  a  grave,  the  abdomen  of  the  individual  who  has 
stolen  will  swell,  and  remain  so,  until  the  egg  is  taken  out 
of  the  earth.  In  the  square  is  to  be  written,  "  May  the 
"  belly  of  him  who  is  the  thief,  through  the  influence  of  this 
"  diagram,  swell." 


XXXIV. 


CATCHING  THIEVES. 


393 


The 


j^     Eternal 


O  Booddooh !  grant  that  the  abdomen 
of  him  who  has  stolen  the  property  may 
swell  by  the  influence  of  this  diagram. 


g  8  8  SI  t  t 

The  following  verse  of  the  Qoran,  if  written  on  a  green 
lime  and  burnt  in  the  fire  or  buried  in  the  earth,  will  cause 
the  ruin  of  the  thief.  Rather  than  that  he  should  meet 
with  so  great  a  calamity,  he  will  deliver  up  the  stolen  pro- 
perty. The  verse  translated,  signifies,  "  Afterwards  he 
"  causeth  him  to  die,  and  layeth  him  in  the  grave ;  here- 
"  after,  when  it  shall  please  him,  he  shall  raise  him  to 
"  life.  Assuredly.  He  hath  not  hitherto  fully  performed 
"  what  God  hath  commanded  him.  Let  man  consider  his 
"  food,  in  what  manner  it  is  provided.  We  pour  down 
"  water  by  showers;  afterwards  we  cleave  the  earth  in 
*'  clefts,  and  we  cause  corn  to  spring  forth  therein." — 
Sale's  Qoran,  Edit.  1825,  chap.  Ixxx.  vol.  ii.  p.  476. 

Again,  if  the  same  verse,  on  his  delivering  up  the  pro- 
perty, be  read  over  some  water,  the  latter  breathed  upon 
and  given  to  the  thief  to  drink,  all  his  aflliction  and  misery 
will  vanish. 

Or,  two  persons  are  to  support  a  goglet,  by  the  points  of 
their  right  fore-fingers  applied  to  the  projecting  ring  at  the 
bottom  of  its  neck,  on  which  is  to  be  previously  written  the 
names  of  the  persons  one  by  one,  and  the  Soora-c-Eeaseen 


CATCHING  THIEVES.  Chap. 

read  once  over  it,  from  the  commencement  to  the  part  where 
it  saith,  "  and  he  said,  that  my  people  knew  how  merciful 
"  God  hath  been  unto  me,  for  he  hath  highly  honoured 
"  me.'^ — (Sale's  Qoran,  chap,  xxxvi.  p.  302  to  bottom  of 
p.  304.  Ed.  1825.) 

When  the  name  of  the  individual  who  is  the  thief  happens 
to  be  on  it,  it  will  undoubtedly  vibrate  from  side  to  side. 

A  certain  method,  which  I  have  seen  with  my  own  eyes, 
is  this.  They  apply  some  of  any  kind  of  lamp-black  to  the 
bottom  of  a  kusund  ka  kutora  ,-*  and  having  assembled  a 
parcel  of  boys,  direct  them  to  place  their  hands,  one  by  one, 
upon  it.  Whatever  boy  it  may  be,  on  the  placing  of  whose 
hands  the  cup  begins  to  move,  the  thief-catcher  keeps  his 
hands  upon  those  of  the  boy,  and  says,  "  May  the  cup 
"  move  towards  him  who  is  the  thief;  or,  may  it  go  to  the 
"  place  where  the  property  is  concealed  ^^  and  there  is  no 
doubt,  but  it  will  happen  as  he  wishes. 

To  try  the  experiment,  this  teacher  of  the  alphabet  had 
it  performed  at  his  own  house,  when  a  girl  had  taken  his 
sister's  nuth\  hid  it  in  a  jam  (drinking  cup),  and  covered  it 
with  a  khwancha  (a  small  tray).  On  his  sister's  mentioning 
to  him  the  circumstance  of  her  niitJi  liaving  been  stolen, 
and  requesting  him  to  endeavour  to  find  out  the  thief,  he 
assembled  a  few  boys,  and  having  applied  a  little  lamp-black 
to  the  bottom  of  a  cup,  he  got  them  to  place  their  hands  on 
it.  On  one  of  them  so  doing  the  cup  began  to  move,  when 
he  desired  it  to  go  in  the  direction  of  the  thief,  and  imme- 
diately it  proceeded  to  the  water-closet,  where  they  foiuid 
the  girl  hid.  He  then  desired  it  to  proceed  to  the  spot 
where  the  nutK  was  concealed,  and  it  went  straight  to  the 
cup  in  which  the  nutK  was  hidden,  and  there  remained 

•  A  bcll-nit'tul  cup  ;  from  ktHiUnd,  bell-UK'tal,  and  kutora,  a  cup. 


XXXV.  CONCERNING  TRAVELLING.  895 

stationary.  Many  will  doubtless  not  credit  this ;  but  the 
author  can  only  say,  that  he  has  stated  just  what  he  had 
performed  at  his  own  house  and  been  an  eye-witness  to. 
People  may  either  believe  it  or  not,  as  they  please. 


CHAPTER  XXXV. 

Concerning  travelling.* 

They  say,  that  on  the  day  of  starting  on  a  journey,  the 
Rijal-ool-gybf  should  not  be  in  front  of  the  traveller,  nor 
on  his  right,  but  either  behind  or  to  his  left.  In  the  for- 
mer case  the  traveller  will  meet  with  much  distress,  have 
to  endure  many  hardships  and  privations,  and  have  his 
property  stolen. 

Rijal-ool-gyb  is  also  named  Murdan-ool-gyb.  These  are 
a  class  of  people  who  are  mounted  on  clouds,  and  remain 
together  each  day  in  a  different  part  of  the  hemisphere. 

Some  astrologers  say,  that  there  is  a  planet  named 
Skookoor-e-Vildoo:^,  which  is  a  very  bad  one,  and  that  if 
a  traveller  has  him  either  in  front  or  to  the  right  of  him, 
he  will  suffer  distress,  as  above  stated. 

The  Rijal-ool-gyb  takes  up  his  abode  in  different  places 
on  difl'erent  days  of  the  month  ;  to  ascertain  which,  tables, 
couplets,  and  hemistiches  are  made  use  of.  From  among 
these  I  have  selected  and  described  below  three  tables,  a  cou- 
plet, and  a  hemistich,  that  it  may  the  more  readily  be  com- 
prehended. The  first  table  is  the  one  in  most  general  use. 


•  Note.     T'^ide  page  275. 

t  Rijal-ool-^yb,  is  an  invisible  being  which  moves  in  a  circular 
orbit  round  the  world.  On  different  days  his  station  is  in  different 
places.  His  influence  on  each  day  is  especially  exerted  during  nine 
ghurrees  (or  three  hours  and  thirty-six  minutes),  at  the  close  of  that 
tith,  or  lunar  day;  and,  in  that  interval,  it  is  unfortunate  to  begin  a 
journey. — Shak.  Hindmt.  Did. 


396 


CONCERNING  TRAVELLING. 


Chap. 


West. 

• 

/"> 

\ 

.^- 

/ 

12 
19 

y 

<V 

27 

JN. 

<^  =:  2  s 

Rijal-ool- 

gyt 

3 

>.          g  K  s;  «> 

W 

\ 

N^ 

/ 

63 

V^ 

^* 

\ 

/ 

y^4^ 

■?sBa 

W. 

Friday. 

Sunday. 

c« 

1 

H 

•XBpjTUBS 
•XBpUOI\[ 

1" 

:^ 

a 

There  is  also  a  couplet  made  use  of  to  retain  the  above 
in  one's  recollection,  mz. 

East,  on  Saturday  and  Monday ;  on  Friday  and  Sunday,  West ; 
On  Tuesday  and  Wednesday,  North;  on  Thursday,  South  addrest. 


XXXV. 


CONCERNING  TRAVELLING. 


397 


•3iqK;yoja  -g 


•ajqB^yojdufj^  'g 


398 


CONCERNING  TRAVELLING. 


Chap. 


•Suiqjo^  •§( 


•snoipax  'S 


XXXV. 


CONCERNING  TRAVELLING. 


399 


•3[q«^yo.Klufi  -g 


V. 


^/ 


<$> 


•aDuaisisqng  *g 


J^ 


•<^' 


Wednesday. 


/' 


^"^ 


N  .  Good. 


4^ 


^ 


%. 


^n 


400 


CONCERNING  TRAVELLING. 


Chap, 


^ 

^ 

^ 

i«AV  'S 

Thursday. 

N.  Good 

.«* 

M 

% 

Z*' 

a. 

c 
o 

\ 

To  ascertain  the  station  of  the  Rijal-ool-gyb,  some  have 
recourse  to  a  mist  a  (hemistich).  The  letters  which  com- 
pose it,  stand  for  the  different  quarters  of  the  globe.  They 
are,  KNJG  BAMsh,  KNJG  BMsh,  repeated  twice, 
so  as  to  form  words  which  are  pronounced 

Kimujgin  hamshhi,  hiimijgin  bimitsh, 
Kunujgin  hamshm,  knni(jgin  bimiish. 

The     1st  letter  K  stands  for   S.E. 

2d    N  S.W. 

^d     J    South. 

4th   G  West. 

5th   B  N.W. 

6th  A  ,....  N.E. 

7th  M East. 

8th  sh  ^  North. 

9th  K S.E. 

10th  N  S.W. 


XXXV.  CONCERNING  TRAVELLING.  401 

The  11th  letter  J  stands  for...; South. 

12th     G West. 

13th   B  N.W. 

14th   M N.E. 

15th   sh  East. 

16th   K  North. 

17th  N  S.E. 

18th  J   S.W. 

19th  ......  G  South. 

20th   B  West. 

21st    A  N.W. 

22d    M N.E. 

23d    sh  East. 

24th   K  North. 

25th  N  S.E. 

26th  J   S.W. 

27th  G  South. 

28th  B  West. 

29th  M N.W. 

30th  sh N.E. 

If  a  person  wish  to  proceed  on  a  journey  on  a  Saturday, 
he  is  to  eat  fish  previous  to  starting;  for  his  wishes  in  that 
case  will  soon  be  accomplished.  If  on  a  Sunday,  should 
he  eat  betel-leaf  before  his  departure^  all  his  undertakings 
will  prosper.  If  on  a  Monday,  should  he  look  into  a 
mirror,  he  will  speedily  obtain  wealth.  If  on  a  Tuesday., 
should  he  eat  coriander  seed,  every  thing  will  happen 
agreeably  to  his  wishes.  If  on  a  Wednesday,  should  he  eat 
duhee  (curdled  milk),  he  will  return  home  in  good  health  and 
with  a  large  fortune.  If  on  a  Thursday,  should  he  eat  goor 
{jaggj'ee,  or  raw  sugar),  he  will  return  with  plenty  of  goods 
and  chattels.  If  on  a  Friday,  should  he  eat  dressed  meat,  he 
will  return  with  abundance  of  pearls  and  precious  stones. 

2d 


402 


PROPITIOUS  PERIODS       Chap.  XXXVI. 


CHAPTER  XXXVI. 

The  hour  and  day  of  the  month  most  propitious  for  the  undertaking- 
of  any  particular  business. 

In  every  month  there  are  seven  evil  days,  on  whicli  no 
good  work  is  on  any  consideration  to  be  commenced. 


/      In  every  Month      \ 

/     there  are  Seven  Evil    \ 

Days,    on  which    no 

good   work    is    to  be 

undertaken. 

3d 

5th 

13th 

1 6th 

21st 

24th 

25th 

Others  say  that  in  every  month  in  the  year  there  are  two 
e\'il  days.     Vide  the  annexed  table. 


^ 

3 

^ 

i 

3 

g 

< 

» 

cS 

< 

O 

s 

i 

3 

§ 

§ 

■a 

■c 

« 

a 

3 

1^ 

i 

<u 

g 

€ 

.Q 

s 

«3 

"S. 

3 
CO 

3 

1 

E 

3 

E 

3 

I 

J2 
1 

2 

3 

3 
Si 

1 

1 

4 

1 

10 

1 

10 

10 

11 

4 

3 

8 

2 

6 

10 

8 

20 

11 

11 

4 

13 

6 

20 

20 

3 

25 

Chap.  XXXVI.     FOR  UNDERTAKING  BUSINESS. 


403 


Some,  dispensing  Avith  the  above  tables,  count  the  days 
of  the  month  on  their  fingers,  beginning  with  the  little 
finger,  considering  it  as  1,  the  ring  finger  2,  the  middle  3, 
the  fore-finger  4,  the  thumb  5  ;  the  little,  again,  as  6,  and 
so  forth.  The  dates  that  happen  to  fall  on  the  middle 
finger  are  considered  evil.  There  are  altogether  six  which 
fall  on  it,  viz. 


3d 

8th 

13th 

18th 

23d 

28th 

Of  the  days  of  the  week,  Monday,  Wednesday,  Thurs- 
day, and  Friday,  are  esteemed  good  and  auspicious;  the 
others  evil. 

As  to  the  qualities  of  the  hours  of  the  day  and  night,  they 
have  already  been  detailed  in  a  table  contained  in  the 
chapter  treating  of  the  birth  and  naming  of  children,  (p. 
18.  and  20.) 


CHAPTER  XXXVII. 

Concerning  the  measuring  for,  and  wearing  of  new  clothes  ;  the  keep- 
ing of  the  beard,  mustacliios,  hair  of  the  head,  &c. ;  the  custom  of 
bathing  and  shaving  ;  and  of  eating  and  drinking,  &c. 

If  a  person  have  his  measure  taken  for  new  clothes  on  a 
Sunday,  he  will  be  sorrowful  and  crying.  If  on  a  Monday, 
he  will  have  ample  food  and  provisions.  If  on  a  Tuesday, 
his  clothes  will  be  burnt.  If  on  a  Wednesday,  he  will  enjoy 

2d  2 


404  WEARING  NEW  CLOTHES,  Chap 

happiness  and  tranquillity.  If  on  a  Thursday,  it  will  be 
good  and  propitious.  If  on  a  Friday,  it  will  be  well.  If 
on  a  Saturday,  he  will  experience  numerous  troubles  and 
misfortunes. 

If  one  put  on  a  suit  of  new  clothes  on  a  Sunday,  he  will 
experience  happiness  and  ease.  If  on  a  Monday,  his  clothes 
will  tear.  If  on  a  Tuesday,  even  if  he  stand  in  water  his 
clothes  will  catch  fire.  If  on  a  Wednesday,  he  will  readily 
obtain  a  new  suit.  If  on  a  Thursday,  his  dress  will  appear 
neat  and  elegant.  If  on  a  Friday,  as  long  as  die  suit  re- 
mains new  he  will  remain  happy  and  delighted.  If  on  a 
Saturday,  he  will  be  taken  ill. 

If  a  person  put  on  a  suit  of  new  clothes  in  the  morning, 
he  will  become  wealthy  and  fortunate.  If  at  noon,  it  will 
appear  elegant.  If  at  about  sunset,  he  will  become  wretched. 
If  in  the  evening,  he  will  continue  ill. 

The  eexar  should  not  extend  in  length  below  the  ankle- 
joint.  The  jama  should  reach  down  to  a  little  above  the 
bottom  of  the  eezar.  The  pugree  should  be  tied,  and  the 
two  shiimlas,  (or  ends),  left  waving  behind.  Some,  how^ever, 
have  the  latter  dangling  on  the  right  or  left  side.  The 
beard  should  be  preserved  at  least  to  the  extent  of  a  fist  in 
length.  The  mustachios  should  either  be  cropped  or  shaved 
off  clean. 

In  the  huddees  it  is  stated  that,  should  a  person  not  pre- 
serve his  beard,  he  will  rise  at  the  day  of  judgment  with  a 
black  face  like  that  of  a  hog ;  and  if  a  person  keep  mus- 
tachios of  such  length  that  in  the  act  of  drinking  he  wet 
them,  the  water  of  the  hoivze-kowsur*  will  be  denied  him, 
and  the  hairs  of  them  will  on  the  last  day  become  like  so 
many  spits ;  so  that,  if  he  attempt  to  make  sijdah,  they 

*  Hoivz-e-Kowsur,  a  fountain  in  Paradise. 


XXXVII.         OF  BATHING  AND  SHAVING.  405 

will  prevent  him  ;  and  should  he,  notwithstanding,  bend  his 
head,  his  forehead  will  not  reach  the  ground.  It  is  advisable, 
therefore,  to  prune  the  hair  over  the  lips.  To  remove  the 
hair  in  the  armpits  and  under  the  navel,  to  circumcise, 
and  to  pare  the  nails,  are  five  things  enjoined  by  Ibraheem 
(may  God  reward  him  !),  but  which  our  Prophet  has  not 
insisted  upon.  To  preserve  the  hair  over  the  whole  body 
is  soonnut ;  but  to  do  so  on  a  quarter  or  half  the  head  is 
improper. 

Of  Gosool,  or  Batlmig  ,•  i.  e.  simply  Washing ;  not  in- 
cluding the  four  Gosools  {Baths  or  Purifications,  p.  53.) 
which  are  of  divine  command. 

If  a  person  bathe  on  a  Sunday,  he  will  experience  af- 
fliction. If  on  a  Monday,  his  property  will  increase.  If 
on  a  Tuesday,  he  will  labour  under  anxiety  of  mind.  If 
on  a  Wednesday,  he  will  increase  in  beauty.  If  on  a 
Thursday,  his  property  will  increase.  If  on  a  Friday,  all 
his  sins  will  be  forgiven  him.  If  on  a  Saturday,  all  his 
ailments  will  be  removed. 

For  Shaving,  four  days  of  the  week  are  preferable  to  the 
rest,  vix.  Mondays,  Wednesdays,  Thursdays,  and  Fridays ; 
the  other  three  are  evil  and  inauspicious. 

The  Jlesh  of  certain  animals  is  lawful,  whilst  that  of 
others  unlawful  ior  food. 

In  the  Kunz-ool-duqaeq  and  Shurra  way-qaeea  it  is 
written,  that  among  Quadrupeds:  1.  The  flesh  of  those 
that  are  cloven-footed,  that  chew  the  cud  and  are  not  beasts 
of  prey,  is  laivful  food  ;  such  as  the  flesh  of  the  sheep,  goat, 
deer,  antelope,  hare,  rabbit,  cow,  bull,  female  or  male 
buffalo,  &c.  2.  Those  which  are  neither  cloven-footed  nor 
chew  the  cud  are  unlawful ;  for  example,  the  jackass,  &c. 
3.  Others,  which  though  cloven-footed  do  not  chew  the  cud, 
having  canine  teeth  (or  tusks),  or  those  which  merely  have 


406  OF  EATING.  Chap. 

canine  teeth,  are  unlawful ;  for  instance,  the  hog,  wolf, 
jackal,  tiger,  bear,  hyaena,  and  the  like. 

Although  Eemam-Azum  (lit.  the  great  Eemam  or 
priest),  named  Aboo  Huneefa*  of  Coofee,  has  pronounced 
the  flesh  of  the  horse  unlawful,  his  disciples  have  decided  it 
to  be  the  reverse ;  therefore  some,  conceiving  it  tnnkroo,\ 
partake  of  it ;  while  the  generality  of  people  esteeming  it 
unlawful,  do  not  eat  it. 

Of  Birds,  all  those  that  seize  their  prey  with  the  claws, 
or  wound  them  with  their  bills,  are  unlawful:  e.g.  tlie 
shikra  (hawk) ;  hhyree  (a  species  of  hawk);  hax  (falcon)  ; 
the  kite,  crow,  vulture,  bat,  king-crow,  owl,  &c.  Such  as 
do  not  seize  their  prey  with  the  claws,  but  pick  up  their 
food  with  the  bill,  are  lawful ;  such  as,  the  hugla  (paddy- 
bird),  duck,  peacock,  partridge,  quail,  goose,  snipe,  dove, 
pigeon,  &c.     Locusts  are  proper  for  eating. 

With  respect  to  creeping  things,  all  are  unlawful ;  as 
scorpions,  snakes,  earth-worms,  &c. 

Of  those  that  live  in  water,  all  are  unlawful,  with  the 
following  exceptions ;  vix.  fish  that  have  scales,  and  a  few 
without  scales  (such  as  ham,  tumhoo,  kutfhurna,  &c.  which 
are  mukroo),  and  which  do  not  weigh  less  than  a  dirrum, 
nor  more  than  a  mun  X  and  a-half.  The  rest  (not  answering 
these  conditions)  are  unlawful ;  such  as  aUigators,  turtles, 
frogs,  crabs,  &c.  Shrimps  however  are  only  tnnkroo,  and 
may  be  eaten. 

Fish  found  dead  in  the  water  is  unlawful ;  but,  if  it  be 


•  The  founder  of  the  principal  of  the  four  sects  of  Moosulmans  called 
the  Huiiefites.     Vide  page  244. 

t  Mukroo,  lit.  abominable  ;  but  it  refers  here  to  anything  which  the 
Prophet  abstained  from  himself,  yet  did  not  inteixlict  to  others. 

X  T)\Q  nmn  or  maiind  here  alluded  to  is  equal  to  forty  seers  or  eighty 
])Ounds. 


XXXVIIT.  OF  DRINKING.  407 

taken  out  alive  and  die  afterwards,  the  act  of  taking  it  out 
is  equivalent  to  its  %oohuh.  (Vide  Gloss.) 

Drink.  To  drink  shurah  (wine),  ganja,  bhung,  taree, 
afeem  (opium),  mudud^  churs,  boza  (or  fermented  liquors), 
majoon,*  and  many  other  such  intoxicating  liquors,  is  un- 
lawful. 

If  hog's-lard,  however,  or  any  other  of  the  prohibited 
articles  be  used  as  medicine  in  diseases,  and  prescribed  by  a 
physician,  when  in  his  opinion  the  patient  cannot  survive 
without  them,  it  is  then  lawful  to  have  recourse  to  them ; 
but  not  otherwise. 

Water  should  not  be  drank  in  a  standing  position,  except 
in  three  cases:  viz.  the  water  of  zuni-zum  (p.  61.),  sibbel-i" 
water  (p.  223.),  and  the  water  used  for  wuzoo.  (p.  74.) 


CHAPTER  XXXVIII. 

Concerning  the  aifording  consolation  to  the  sick  on  his  death-bed,  and 
the  shrouding  and  burial  of  the  dead. 

Four  or  five  days  previous  to  a  sick  man's  approaching 
his  dissolution,  he  makes  out  a  wuseeqa  (i.  e.  a  bond  or 
written  agreement),  or  a  wuseeut-nama  (or  will),  in  favour 
of  his  son  or  any  other  person,  in  presence  of  two  or  more 
witnesses,  and  either  delivers  it  to  others  or  retains  it  by 
him.     In  it  he  likewise  appoints  his  executor.^ 

W^hen  about  to  expire,  any  learned  reader  of  the  Qoraii 


*   f^ide  Glossary  for  the  particulai's  of  these. 

t  Water  offered  at  any  time,  gratis  (p.  223)  to  any  person,  dispensed 
"  in  the  name  of  God." 

J  Moosulmans  only  require  one  executor. 


'*$08  CONSOLATION  TO  THE  DYING.  Chap. 

is  to  be  sent  for,  and  requested  to  repeat  with  a  loud  voice 
the  Soora-e-yaseen,  in  order  that  the  spirit  of  the  man,  by 
the  hearing  of  its  sound,   may  experience  an  easy  concen- 
tration.*    It  is  said,  that  when  the  spirit  was  commanded 
to  enter  the  body  of  his  hoHness  Adam  (the  peace  of  God  be 
with  him  !),  the  soul  having  looked  into  it  once,  observed, 
"  this  is  a  bad  and  dark  place  and  unworthy  of  me ;  it  is 
"  impossible  I  can  inhabit  it."     Then  the  just  and  most 
holy  God  illuminated  the  body  of  Adam  with  "lamps  of 
"  light,""  and  commanded  the  spirit  to  re-enter.     It  went  in 
a  second  time,  beheld  the  light,  and  saw  the  whole  dwelling; 
and  said :  "  There  is  no  pleasing  sound  here  for  me  to  listen 
"  to.""     It  is  generally  understood  from  the  best  works  of 
the  mystics  of  the  East,  that  it  was  owing  to  this  circum- 
stance that  the  Almighty  created  music.     The  holy  spirit 
on  hearing  the  sound  of  this  music  became  so  delighted, 
that  it  entered  Adam's  body.  Commentators  on  the  Qpran, 
expositors  of  the  Huddees,  and  divines  have  written,  that 
that  sound  resembled  that  produced  by  the  repeating  of  the 
Soora-e-yaseen  ;  it  is  therefore   advisable  to  read    at   the 
hour  of  death  the  Soora-e-yaseen,  for  the  purpose  of  tran- 
quillizing the  soul. 

The  Kubna-e-fyeeb,  as  well  as  the  Kulma-eshuhadut, 
are  also  read  with  an  audible  voice  by  those  present.  They 
do  not  require  the  patient  to  read  them  himself,  as  at  such 
a  time  he  is  in  a  distressing  situation,  and  not  in  a  fit  state 
of  mind  to  repeat  the  kulma.  Most  people  lie  insensible 
and  cannot  even  speak,  but  the  pious  retain  their  mental 
faculties  and  converse  till  the  very  last. 

The  following  is  a  most  serious  religious  rule  (lit.  deci- 


•  Or  death;  for  they  conceive  that  the  living  principles  of  the 
whole  system  become  concentrated  and  shut  up  in  the  head  ;  when 
death  is  the  consequence. 


XXXVIII.  FUNERAL  OBSEQUIES.  4O9 

sion),  amongst  us ;  viz.  that  if  a  person  desire  tlie  patient  to 
repeat  the  kulma,  and  the  sick  man  expire  without  being 
able  to  do  so,  his  faith  is  considered  dubious ;  whilst  the 
man  who  directed  him  so  to  do,  thereby  incurs  guilt.  It  is 
therefore  best,  that  the  sitters-by  read  it,  in  anticipation  of 
the  hope  that  the  sick  man,  by  hearing  the  sound  of  it,  may 
bring  it  to  his  recollection,  and  repeat  it  either  aloud  or  in 
his  own  mind. 

In  general,  when  a  person  is  on  the  point  of  death,  they 
pour  shurhut  made  of  sugar,  &c.  down  his  throat,  to  faci- 
litate the  exit  of  the  vital  spark  ;  and  some  among  the  great 
substitute,  though  rarely,  the  water  of  the  zumzum  (vide 
note  p.  61). 

I'he  moment  the  spirit  has  fled  the  mouth  is  closed  ; 
because,  if  left  open,  it  would  present  a  disagreeable  spec- 
tacle. The  two  great  toes  are  brought  in  contact  and  fast- 
ened together  with  a  thin  slip  of  cloth,  to  prevent  the  legs 
remaining  apart.  They  burn  ood  or  ood-huttee  near  the 
corpse.  Should  the  individual  have  died  in  the  evening, 
the  shrouding  and  burial  takes  place  before  midnight :  if 
he  die  at  a  later  hour,  or  should  the  articles  required  not  be 
procurable  at  that  late  hour,  he  is  buried  early  on  the  fol- 
lowing morning.  The  sooner  the  sepulchral  rites  are  per- 
formed the  better ;  for  it  is  not  proper  to  keep  a  corpse 
long  in  the  house,  and  for  this  reason,  that  if  he  was  a  good 
man,  the  sooner  he  is  buried  the  more  quickly  will  he  reach 
heaven ;  if  a  bad  man,  he  should  be  speedily  buried,  in 
order  that  his  unhappy  lot  may  not  fall  upon  others  in  the 
house ;  as  also  that  the  relatives  of  the  deceased  may  not, 
by  beholding  the  corpse,  weep  too  much  or  go  without  food. 

There  are  male  and  female  gussalan  or  moorda-sho^* 

*  Lit.  Bathers,  or  corpse-washers. 


410  FUNERAL  OBSEQUIES.  Chap. 

whose  province  it  is  to  wash  and  shroud  the  corpse  for  pay- 
ment. Sometimes,  however,  the  relatives  do  it  themselves. 
In  undertaking  the  operation  of  washing,  they  dig  a  hole 
in  the  earth  to  receive  the  water  used  in  the  process,  and 
prevent  its  spreading  over  a  large  surface,  as  some  men  and 
women  consider  it  bad  to  tread  on  such  water.  Then  they 
place  the  corpse  on  a  bed,  country-cot,  plank,  or  straw. 
Some  women,  who  are  particular  in  these  matters,  are  afraid 
even  to  venture  near  the  place  where  tlie  body  has  been 
washed.  Having  stripped  the  corpse  and  laid  it  on  its 
back,  with  its  head  to  the  East  and  feet  to  the  West,*  they 
cover  it  with  a  cloth  reaching,  if  it  be  a  man,  from  the  navel 
to  the  calves  of  the  legs  ;  if  a  woman,  extending  from  the 
chest  to  the  feet ;  and  wash  it  with  warm  or  with  cold  water. 
They  raise  the  body  gently  and  rub  the  abdomen  four  or 
five  times,  then  pour  plenty  of  water  and  wash  off  all  the 
dirt  and  filth  with  soap,  seekoykaee^  or  reefha,  by  means 
of  flocks  of  cotton  or  cloth ;  after  which,  laying  the  body 
on  the  sides,  they  wash  them  ;  then  the  back,  and  the  rest 
of  the  body;  hut  gently,  because  life  having  but  just  de- 
parted, the  body  is  still  warm  and  not  insensible  to  pain. 
After  this  they  wash  and  clean  it  well,  so  that  no  offensive 
smell  may  remain.  They  never  throw  water  into  the  nostrils 
or  mouth,  but  clean  them  with  wet  wicks  of  cloth  or  cotton. 
After  that  they  perform  wuzoo  (p.  72.)  for  him  ;  i.  e.  they 
wash  his  mouth,  the  two  upper  extremities  up  to  the  elbows, 
make  musah  (p.  73.)  on  his  head  and  throw  water  on  his 
feet ;  these  latter  constituting  the  four  parts  of  the  wuzoo 
ceremony  ordered  by  God.  They  then  put  some  camphor 
and  bayr-kay  pdi,^  with  water  into  a  new  large  earthen 


*  Towards  the  Kanba. 

t  Lea\es  of  the  bayr,  or  Indian  plum  tree.    (Zizyphus  jujuba,  Lin.) 


XXXVIII.  FUNERAL  OBSEQUIES.  411 

pot,  and  with  a  new  earthen  hudhnee  they  take  out  water 
and  pour  it  three  times,  first  from  the  head  to  the  feet, 
then  from  the  right  shoulder  to  the  feet,  lastly  from  the 
left  shoulder  to  the  feet.  Every  time  that  a  budhna  of 
water  is  poured,  the  kulma-e-shuhadut  is  repeated,  either 
by  the  person  washing  or  by  another.  The  Kulma-e-shit- 
hadut  is  as  follows  ;  Ush-hud-do-unna  la  il-laha  illaylaha 
wuhduhoo  la  shureequ-luhoo  wo  ush-huddo-imna  Mohum- 
mudun  abduhoo  ivo  russoolluhoo :  that  is,  "  I  bear  wit- 
"  ness  that  there  is  no  God  save  God,  who  is  the  One  and 
"  has  no  co-equal ;  and  I  bear  witness  that  Mohummud 
"  is  his  servant,  and  is  sent  from  him." 

These  ceremonies  conjoined  are  called  gosool  or  bathing.* 
Having  bathed  the  body  and  wiped  it  dry  with  a  new  piece 
of  cloth,  they  put  on  the  shroud.  The  kiiffun,  or  shroud, 
consists  of  three  pieces  of  cloth  if  for  a  man,  and  five  if  for 
a  woman.     Those  for  men  comprise  1st.  a  loong  or  ee%ar^\ 


•  It  is  thus  described  by  Mrs.  M.  H.  AH,  vol.  i.  p.  130.  "  The 
"  dead  body  of  a  Mussulman,  in  about  six  hours  after  life  is  extinct, 
"  is  placed  in  a  coffin  and  conveyed  to  the  place  of  burial,  with  parade 
"  suited  to  the  rank  he  held  in  life.  A  tent  or  kaanaut  (screen)  is 
"  pitched  in  a  convenient  place  where  water  is  available  near  the 
"  tomb,  for  the  purpose  of  washing-  and  preparing  the  dead  body  for 
"  interment.  They  take  the  body  out  of  the  coffin  and  thoroughly 
"  bathe  it.  When  dry,  they  rub  pounded  camphor  on  the  hands,  feet, 
"  knees,  and  forehead,  these  parts  having,  in  the  method  of  prostrat- 
"  ing  at  praj'er,  daily  touched  the  ground.  The  body  is  then  wrapped 
"  neatly  in  a  winding-sheet  of  neat  calico,  on  which  has  been  written 
"  particular  chapters  of  the  Klioraun,  The  religious  man  generally 
"  prepares  his  own  winding-sheet,  keeping  it  always  ready,  and  occa- 
"  sionally  taking  out  the  monitor  to  add  another  verse  or  chapter,  as 
"  the  train  of  thought  may  have  urged  at  the  time." 

t  A  piece  of  cloth  extending  from  the  navel  to  the  ankles,  and  which 
is  torn  in  the  middle  up  to  the  extent  of  two-thirds.  The  two  divi- 
sions cover  the  legs  and  are  tucked  under  them  on  each  side ;  the 
upper  part  left  entire,  covers  the  forepart  of  tlie  pelvis.  The  sides 
are  tucked  under  on  each  side,  and  the  corners  tied  behind. 


412  FUNERAL  OBSEQUIES.  Chap. 

reaching  from  the  navel  down  to  the  knees  or  ankle-joints. 
2d,  Called  a  qumees,  koorta,  alfa,  or  pynihun  ;'^  its 
length  is  from  the  neck  to  the  knees  or  ankles.  3d.  A 
liiffcifa,  or  sheet,  from  above  the  head  to  below  the  feet. 
Women  have  two  additional  pieces  of  cloth  ;  one  a  seena- 
hund  (lit.  breast-band),  extending  from  the  arm-pits  to 
above  the  ankle-joints  ;  the  other  a  dmmiee,  which  encircles 
the  head  once  and  has  its  two  ends  dangling  on  each  side. 

The  manner  of  shrouding  is  as  follows :  Having  placed 
the  shrouds  on  a  new  mat  and  fumigated  them  with  the 
smoke  of  benjamin,  and  applied  to  them  aheer,  uttur,  or 
gool-ab  (rose-water),  the  Inffafa  is  spread  first  on  tlie  mat, 
over  it  the  loong  or  eezar,  and  above  that  the  qumees ;  and 
on  the  latter  the  seena-hund.  If  it  be  a  woman,  the  damnee 
is  kept  separate  and  tied  on  afterwards.  The  corpse  must 
be  carefully  brought  by  itself  from  the  place  where  it  was 
bathed,  and  laid  on  the  shrouds.  Soorma  is  to  be  applied 
to  the  eyes  with  a  tent  made  of  paper  rolled  up,  with  a 
cWhulla  (ring),  or  with  a  pice,  and  camphor,  to  seven 
places ;  viz.  on  the  forehead  including  the  nose,  on  the 
palms  of  the  hands,  on  the  knees  and  great  toes ;  after 
which  the  different  shrouds  are  to  be  properly  put  on  one 
after  another  as  they  lay.  The  colour  of  the  shroud  is  to 
be  white ;  no  other  is  admissible.  It  is  of  no  consequence, 
however,  if  a  coloured  cloth  is  spread  over  the  bier  or  su7i- 
dooq'f  (i.  e.  coffin  ;  lit.  trunk),  for  that,  after  the  funeral, 
or  after  the   fortieth /a^ee/ia,  is  given  away  to  the  fuqeer 


*  It  consists  of  a  piece  of  cloth  with  a  slit  made  in  the  middle, 
through  which  the  head  is  passed,  and  drawn  down  before  and 
behind. 

t  It  is  a  square  box,  of  the  length  of  the  corpse  and  a  yard  in 
breadth.  This  is  not  buried  with  the  corpse.  The  latter  is  taken  out 
and  buried,  and  the  box  brought  home. 


XXXVIII.  FUNERAL  OBSEQUIES.  413 

who  resides  in  the  burying-ground,  or  to  any  other  person, 
in  charity. 

Previous  to  shrouding  the  body,  they   tear  shreds  from 
the  cloths  for  the  purpose  of  tying  them  on ;  and  after 
shrouding  the  body,  they  tie  one  band  above  the  head,  a 
second  below  the  feet,  and  a  third  about  the  chest ;  leaving 
about  six  or  seven  fingers'  breadth  of  cloth  above  the  head 
and  below  the  feet,  to  admit  of  the  ends  being  fastened. 
Should  the  relict  of  the  deceased  be  present,  they  undo  the 
cloth  of  the  head   and  shew  her  his  face,  and  get  her,  in 
presence  of  two  witnesses,   to  remit  the  dowry   which  he 
had  settled  upon  her ;  but  it  is  preferable  that  she  remit  it 
while  he  is  still  alive.     Should  the  wife,  owing  to  journey- 
ing, be  at  a  distance  from  him,  she  is  to  remit  it  on  receiv- 
ing the  intelligence  of  his  demise.     Should  his  mother  be 
present,  she  likewise  says,  "  the  milk  with  which  I  suckled 
"  thee  I  freely  bestow  on  thee  :"*  but  this  is  merely  a  cus- 
tom in  this  country  ;  it  is  neither  enjoined  in  books  nor  by 
the  Shurra.     Then  they  place  on  the  corpse  a  phool-kay 
chuddur  (flower-sheet),  or  merely  wreaths  of  flowers  and 
some  afceer,  and  offer  fateeha ;  after  which  they  read  the 
Soora-e-fateeha  once,  and  the  Qpol-hoo- Allah  three  times, 
with    the  view   of  bestowing  on    the  corpse   the  rewards 
attached  to  them.     That  done,  they  take  up  the  body  along 
with  the  mat,  and  place  it  on  a  bed    or  country-cot,  and 
covering  it  with  split  bamboos,  form  it  somewhat  into  the 
shape  of  a  dola  (bier) ;  and  if  they  can  afford  it,  put  it 
into  a  box.     Four  from  among  the  near  relations,  every 
now  and  then  relieved  by   an  equal  number,  carry  it  on 
their  shoulders,  some  touching  it  with  the  hands,  and  all 

•  A  person  who  has  sucked  a  woman's  milk  is  considered  to  be 
under  great  obligations  to  her,  as  without  it  he  could  not  have  lived; 
which  debt  she  now  remits. 


414  FUNERAL  OBSEQUIES.  Chap. 

repeating  the  Kulma  ty-eeb,  i.  e.  La  illahah  illay  lah  Mo- 
hummudoor  russool  oollah ;  or  the  Kulma  shuhadut 
(p.  411),  or  the  Durood,  Mowlood.  They  proceed  to  the 
musjid  (mosque)  burying-ground,  or  an  open  plain,  where 
the  owner  of  the  corpse,  or  if  he  be  not  present  or  is  un- 
learned, any  other  person,  at  the  request  of  the  relatives, 
reads  the  funeral  service.  The  qasaee  (priest)  or  his  7iaeb 
(deputy)  are  people  appointed  to  read  the  funeral  service 
for  such  of  the  poor  as  are  friendless.  The  form  of  the 
service  is  as  follows :  First,  any  person  calls  out,  as  they 
do  in  summoning  to  daily  prayers,  three  times  Ussulat-e- 
junaxa^  i.  e.  Here  begins  the  prayers  of  the  funeral  ser- 
vice. On  hearing  the  sound  of  this,  many  within  heai'ing 
repair  to  the  spot.  Then  they  all  stand  up  in  three  rows,  and 
the  eemam  in  front  of  them,  opposite  the  head  if  the  body 
be  that  of  a  male,  and  in  a  line  with  the  abdomen  if  of  a 
female.  The  funeral  service  contains  four  tukheers 
(creeds),  and  the  doa  (blessing) ;  all  which,  owing  to  their 
prolixity,  are  here  omitted.  T  shall  merely  describe  the 
forms  observed  in  the  reading  of  them.  The  first  tukheer. 
The  eemam  having  made  the  neeut  (p.  78)  for  the  funeral 
service,  applies  his  thumbs  to  the  lobes  of  his  ears  (p.  78), 
and  calls  out  Allah-ho-akhur !  then  places  the  right  hand 
over  the  left  a  little  below  the  navel  (as  in  the  act  of 
"  standing  at  ease"),  and  the  congregation  do  the  same. 
Then,  again,  the  eemam  having  read  the  doa,  which  is 
always  read  without  removing  his  hands,  reads  the  second 
tukheer,  and  in  like  manner  the  third  and  fourth;  after 
which  he  calls  out  again  the  words  Allah-ho-akhur,  the  last 
time  adding  Ussidam-o-allykoom-wo  ruhmut  oollahay ; 
and  turning  his  face  over  the  right  shoulder,  sufficiently 
round  for  the  congregation  to  see  his  face  or  mouth,  and 
then  over  the  left  shoulder  in  the  same  manner,  repeats  the 


XXXVIII.  FUNERAL  OBSEQUIES.  4I5 

same  words  and  concludes.  The  congregation  repeat  the 
tukbeer  and  sulam  along  with  the  eemam.  After  that  the 
owner  of  the  corpse  calls  out  Rookhsut-e-am,  "  permission 
to  all"  (i.  e.  to  depart) ;  meaning,  those  who  are  inclined  to 
remain  to  see  the  body  put  under  ground  may  do  so,  the 
others  may  go  away.  Again,  having  o^'eved  fateeha  in  the 
name  of  the  deceased,  they  take  the  bier  near  the  grave, 
and  one  or  two  persons,  relatives  or  others,  descend  into 
the  grave  to  lay  the  body  down  ;  while  two  others  take  the 
sheet  that  covered  the  body,  twist  it  round,  and  lifting  up 
the  body  put  it  under  the  waist ;  then  standing  one  on  each 
side  of  the  grave  hold  on  by  the  two  ends,  and  by  the 
assistance  of  two  or  three  at  the  head,  with  as  many  at  the 
feet,  hand  the  body  to  the  men  who  had  descended  into  the 
grave.  They  then  lay  the  body  on  its  back,  with  the  head 
to  the  north  and  feet  to  the  south,  turning  its  face  towards 
the  Qihla  (or  Mecca,  i.  e.  west) ;  and  after  reading  some 
sentence  in  Arabic,  each  person  takes  up  a  little  earth  or  a 
clod,  and  having  repeated  over  it,  either  in  his  own  mind 
or  in  a  whisper,  the  whole  of  the  soora  entitled  QpoUhoo- 
Allah  (Qoran,  chap,  cxii),  or  this  aet  (verse)  Minha  khu- 
luknakoom  wufeeha  noo-eedokoom  o  minha  oiookhray- 
jokoojn  tarutun  ohkhra ;  i.  e.  "We  created  you  of  earth  and 
"  we  return  you  to  earth,  and  we  shall  raise  you  out  of  the 
"  earth  on  the  day  of  resurrection,""  puts  the  earth  gently 
into  the  grave,  or  hands  it  to  one  of  the  persons  who  had 
descended  into  it  to  deposit  it  round  the  body.  After  that,, 
having  previously  to  burial  had  a  small  brick  or  mud  wall 
built  on  each  side  within  the  grave,  about  a  cubit  and  a  half 
high,  leaving  room  sufficient  for  laying  the  body,  they 
place  planks,  or  slabs  of  stone  or  wood,  or  large  earthern 
pots  resting  on  the  wall  within  the  grave,  cover  them  with 
earth,  and  smooth  the  surface  over  with  water,  forming  it 


416  FUNERAL  OBSEQUIES.  Chap. 

into  the  shape  of  a  tomb.  Some,  after  the  body  has  been 
deposited  in  the  grave,  place  wood  obliquely  over  it,  one 
end  resting  on  the  east  edge  of  the  grave,  the  other  at  the 
bottom  of  the  west  side ;  on  them  they  put  mats,  &c.  to 
prevent  the  earth  from  falling  on  the  body,  and  putting 
earth  over  it  form  it  into  a  tomb.  Some,  to  prevent  the 
pressure  of  the  earth  upon  the  corpse,  form  what  they  call 
a  bug-lee  (or  hollow,  lit.  arm-pit)  grave,  which  consists  in 
a  sort  of  a  cave  or  hollow  of  the  length  of  the  body,  made 
on  the  east  side  on  a  level  with  the  bottom  of  the  grave,  into 
which  they  deposit  the  remains,  and  placing  mats  or  wood 
at  the  mouth  of  it,  fill  the  grave  up  with  earth. 

Some  among  the  opulent,  during  their  lives,  select  a  suit- 
able spot  somewhere  or  other,  and  have  a  grave  dug  lined 
with  brick  and  mortar  ;  others  have  a  moqhirra  (mauso- 
leum) built  over  it,  or  merely  a  square  wall  all  round  it, 
and  fill  the  grave  up  with  sand  or  some  kind  of  grain,  ge- 
nerally wheat  or  paddy.  In  the  latter  case,  they  annually 
distribute  the  old  grain  in  charity  and  supply  its  place  with 
new.  When  the  owner  dies  they  bury  him  in  it,  and  form 
a  taweez  with  square  stones  over  it.  Poor  people,  who 
cannot  afford  the  above  materials,  throw  the  earth  on  the 
body  and  smooth  it  over  with  clay.  The  object  of  placing 
wood,  &c.  over  the  corpse,  is  to  prevent  the  pressure  of  the 
earth  upon  it ;  and  great  men  have  established  this  custom, 
to  prevent  the  friends  of  the  deceased  from  fancying,  which 
they  are  apt  to  do,  that  the  pressure  of  the  earth  was  un- 
comfortable to  the  body. 

In  Hindoostan  they  make  the  tombs  of  earth,  broad  at 
one  end  and  narrow  at  the  other,  in  the  shape  of  a  cow's 
tail  or  the  back  of  a  fish ;  and  pour  water  on  it  with  a  hudhna 
in  three  longitudinal  lines,  so  that  it  leaves  an  impression 
something  in  this  form : 


XXXVIIT.  THE  GRAVE.  417 


In  pouring  the  water  they  begin  at  the  feet  and  terminate 
at  the  head,  where  they  place  the  vessel  inverted,  and  stick 
a  twig  of  the  suhza,  or  pomegranate-tree,  near  it  into  the 
earth.  In  Arabia  and  other  countries  it  is  not  customary 
to  pour  water  on  the  grave ;  but  if  it  blow  a  hurricane,  or 
should  there  be  much  wind,  they  sprinkle  some  water  on  it 
to  prevent  the  dust  from  blowing  about. 

After  the  burial  they  offer  fateeha  in  the  name  of  the 
defunct.  Then,  as  they  return  home,  when  about  forty 
paces  from  the  grave,  they  o^qy  fateeha  in  the  name  of  all 
the  dead  in  the  burying-ground  conjointly,  which  is  called 
daeeray  kee  fateeha  (or  the  cemetery  fateeha).  At  this 
juncture,  it  is  said,  two  angels,  viz.  Moonkir  and  Nukeer, 
examine  the  dead.  Making  him  sit  up,  they  inquire  of 
him  who  his  God  and  prophet  are,  and  what  his  religion  is. 
If  he  has  been  a  good  man,  he  replies  to  these  queries ;  if  a 
bad  one,  he  becomes  bewildered  and  sits  mute,  or  mumbles 
out  something  or  other.  In  the  latter  case,  the  angels  se- 
verely torment  him,  and  harass  him  by  means  of  the  goorz. 
(p.  291.) 

After  that,  every  one  according  to  his  means,  distributes 
wheat,  rice,  mussoor,*  salt,  roteean,  pice.,  or  cowries,  in  cha- 
rity to  beggars  and  fuqeers  (religious  mendicants),  in  the 
name  of  the  dead. 

The  people  that  have  remained,  accompany  the  friends  of 
the  deceased  home,  where  they  offer  neeut  kheyr  kee  fateeha 
in  the  name,  and  for  the  welfare  of  the  family,  and  console 
the  master  of  the  house,  recommending  to  him  patience  and 
comfort,  and  then  take  their  departure.  Or,  they  are  offered 

*  A  kind  of  pulse,  Ervum  lens,  Lin. 
'2  E 


418  FUNERAL  OBSEQUIES.  Chap. 

some  liquid  food,  such  as  duhee,  cKhaach,  or  any  other  food 
or  drink  in  common  use  in  the  country,  before  they  go 
home.  Or  some  of  the  relations,  &c.  send  them  the  above- 
mentioned  eatables  from  their  houses,  or  bring  them  them- 
selves for  those  persons  to  partake  of. 

The  rule  for  digging  a  grave  is,  that  if  it  be  for  a  woman, 
the  depth  should  be  to  the  height  of  a  man's  chest ;  if  for 
a  man,  to  the  height  of  the  waist.     In  general,  the  grave- 
diggers  dig  the  grave  without  measuring  the  length  of  the 
corpse,  allowing  four  or  four  cubits  and  a-half  for  its  length 
and  one  cubit  and  a-half  for  its  breadth.     If  it  be  intended 
for  a  particularly  tall  person,  or  for  children,  they  then 
measure  the  body.     If  they  afterwards,  Avhen  laying  the 
body  into  it,  discover  that  the  grave  is  a  little  too  short  in 
length  or  breadth,  the  illiterate  consider  the  deceased  to 
have  been  a  great  sinner,  and  esteem  the  circumstance  very 
unlucky.     They  give  the  grave-digger  from  eight  annas  to 
five  rupees,  according  to  their  means ;  and  the  wealthy,  by 
way  of  a  present,  a  great  deal  more.     It  is  customary  for 
the  grave-digger,  without  receiving  any  additional  remune- 
ration, to  plaster  and  smooth  the  surface  of  the  mound  pro- 
perly over  the  grave,  which  he  does  the  day  previous  to  the 
third-day-^ee arw^.     The   burying-ground-man,*  (with  the 
exception  of  those  corpses  that  have  no  owner),  never  allows 
a  grave  to  be  dug  without  taking  money,  vi%.  from  one 
rupee  to  a  hundred  and  more,  from  and  according  to  the 
means,  of  the  parties :  nay,  he  obtains  his  livelihood  by  this 
means.     The  cloth  which  was  spread  on  the  bier  becomes 
his  perquisite.     This,  however,  he  spreads  on  the  grave  on 
every  zeeanit-da,y  until  the  fortieth,  when  he  keeps  it  to 
himself.     Some  persons,  independently  of  the  above  cloth, 
have  coloured  cloths  constantly  spread  on  the  grave. 

•  i.  e.  i\iQfuqem'  who  resides  there,  of  whom  there  is  one  at  each 
cemetery. 


XXXVIIT.  THE  TOMB.  419 

Poor  people  pay  the  gussalans  (or  those  who  wasli  the 
corpse)  the  sum  of  four  annas,  while  the  opulent  pay  as  far 
as  from  fifty  to  a  hundred  rupees.  The  clothes  which  are 
upon  the  body  of  the  deceased  when  he  dies,  are  also  taken 
by  the  gussalans ;  and  I  have  even  seen  them  obtain,  in 
this  way,  a  pair  of  shawls,  brocades,  &c.  It  is  frequently 
the  ardent  desire  of  these  people,  that  some  great  nobleman 
of  wealth  and  fortune  may  die,  that  they  may  receive  plenty 
of  money  and  clothes.  Most  of  the  ignorant  among  the 
wealthy  have  a  very  great  horror  of  a  corpse,  and  do  not 
relish  even  touching;  the  clothes  and  furniture  which  had 
been  used  by  the  deceased  before  his  death,  and  therefore 
give  them  away,  by  way  of  charity,  to  the  gussalans  or  fu- 
qeers,  who  are  in  the  habit  of  disposing  of  them  in  the  bazars. 

The  generality  of  people  have  tombs  made  of  mud  and 
stone,  or  brick  and  mortar,  or  only  of  a  single  stone  hewn 
out  in  the  shape  of  a  tomb,  forming  first  three  square  ta- 
weeses  or  platforms,  one  or  one  and  a-half  cubits  in  height, 
or  somewhat  less.  Above  that,  if  for  a  man,  they  form  a 
taweex  about  a  cubit  (more  or  less)  in  height,  and  a  yard 
or  somewhat  less  in  length,  resembling  the  hump  on  a  camel's 
back  or  the  back  of  a  fish,  in  breadth  one  span  or  one  and 
a-half.  If  for  a  woman,  its  length  and  breadth  are  the 
same  as  those  of  men,  but  in  height  it  is  less,  being  from 
four  fingers  breadth  to  a  span,  and  flat  in  shape.  The 
taweez  of  a  boy  is  of  the  same  description  as  that  of  a  man, 
and  that  of  a  girl  like  that  of  a  woman,  only  smaller  in 
size.  Some  people  make  various  kinds  of  churagdan  (niches 
for  lamps)  near  the  head  of  the  grave. 

The  Sheeas  make  their  tombs  for  men  of  the  same  shape 
as  the  Soonnees  make  those  for  females ;  and  for  women 
like  those  of  the  Soonnees  for  men,  but  with  a  hollow  or 
basin  in  the  centre  of  the  upper  part. 

2e2 


420  FUNERAL  OBSEQUIES.  Chap. 

Some  cause  a  stone  to  be  inscribed  with  the  name  of  the 
deceased,  either  alone  or  in  conjunction  with  that  of  his 
father,  together  with  the  year,  day  of  the  month  and  week 
on  which  he  died,  and  set  it  up  at  the  north  side  on  the 
grave.  Besides  this,  some  have  the  same  written  in  prose 
or  verse  on  all  the  four  walls. 

A  few  have  the  name,  &c.  of  the  deceased  engraved  on  a 
square  stone  tablet,  and  have  it  fixed  into  the  wall  over  the 
outside  of  the  entrance-door  of  the  mausoleum,  or  they  write 
it  with  ink  over  the  door. 

It  is  highly  meritorious  to  accompany  a  bier ;  and  that 
on  foot,  following  behind  it :  for  this  reason,  that  there 
are  five  furz  kufaeea*  incumbent  on  Moosulmans  to  ob- 
serve. 1st.  To  return  a  salutation.  2d.  To  visit  the  sick 
and  inquire  after  their  welfare.  3d.  To  follow  a  bier,  on 
foot,  to  the  grave.  4th.  To  accept  of  an  invitation.  5th. 
To  reply  to  a  sneeze  ;  e.  g.  if  a  person  sneeze,  and  say  in- 
stantly after  Alhiimd-o-Lillah  (God  be  praised),  the  answer 
must  be  Yur-hiimuk- Allah  (God  have  mercy  upon  you). 

In  the  Mishkaf-ool-Mussuheeh  it  is  stated,  that  when  a 
bier  passes  an  individual,  whether  it  be  that  of  a  Moosul- 
man,  Jew,  or  any  other  sect,  the  person  is  to  stand  up,  and 
accompany  it  at  least  forty  paces.  No  one  is  to  walk  in 
front  of  the  corpse,  as  that  space  is  to  be  left  free  for  the 
Angels,  who  on  such  occasions  are  said  to  proceed  before. 

To  build  tombs  with  mortar,  stones,  or  burnt  bricks,  to 
sit  upon  them  or  touch  them  with  the  feet,  to  write  a  verse 
of  the  Qormii  or  God's  name  on  them,  and  the  like,  are  all 
forbidden.  But  so  it  is,  that  the  generality  of  people  do 
not  attend  to  these  rules. 

•  Kufaeea,  or  sufficient ;  i.  e  if  among  eight  or  ten  persons  stand- 
ing or  living  together,  one  observe  the  furz  (command  or  religious 
duty)  it  is  sufficient;  it  is  equivalent  to  all  having  performed  it. 


XXXIX.  VISITING  THE  GRAVE.  421 


CHAPTER  XXXIX. 

Concerning  the  teeja,  alias  zeearut,  or  fhool-churhann  of  the  dead  ; 
or  the  visiting  the  grave  on  the  third  day  after  burial. 

On  the  third  day  after  the  burial  of  the  dead  they  per- 
form what  is  called  teeja^  zeearut ,ov  'p'hool-churhana :  That 
is,  they  take  all  sorts  of  fruits,  choorway,  and  pan-sooparee 
with  its  accompaniments,  some  nan,  huhva,  others  merely 
miqol  and  pan-sooparee^  together  with  a  sheet  made  of 
flowers,  urgujja,  ood,  and  ood-butteean,  and  place  them, 
the  day  previous  to  the  xeearut,  on  the  s])ot  where  the  in- 
dividual died.  On  the  zeearut-mormug,  at  dawn  of  day, 
the  male  relatives  alone  of  the  deceased,  and  moollas,  &c. 
accompany  the  above  articles  to  the  grave,  and  there  make 
Khutum-e-Qoran  ;'^  i.  e.  have  the  Avholeof  the  Qoran  read 
over  by  the  moollas,  once,  twice,  or  oftener.  Tliis  is  done 
by  distributing  four  or  five  joox  (sections,  of  which  there 
are  thirty)  to  each  of  the  readers,  Avho  get  through  them 
very  rapidly.  Among  the  rich  fifty  or  one  hundred  moollas 
sit  down,  and  reading  it  through  bestow  its  benefits  on  the 
deceased.  Some  have  the  greater  part  read  the  night  before, 
and  get  it  only  concluded  at  the  grave  on  the  morning  fol- 
lowing. This  done,  they  spread  on  the  tomb  a  white,  red, 
or  any  other  coloured  cover,  lay  over  it  the  pliool-kee-chud- 
dur  (sheet  formed  of  flowers),  and  burning  benjamin  or 
aloes- wood  pastiles,  they  o^ev  fateeha,  and  each  one  throws 
a  few  flowers  into  the  urgujja,  and  offering  supplications  for 
the  remission  of  his  sins,  applies  some  of  the  above  urgujja 
together  with  the  flowers  to  the  grave,  nearly  over  the  posi- 


•  Or  the  transferring  the  benefits  of  the  reading  of  the  Qoran  to  the 
person  deceased. 


422  FUNERAL  OBSEQUIES.  Chap. 

tion  of  the  head  or  chest.  Fateeha  being  offered,  they 
distribute  the  eatables  among  the  hq/izans,  moollas,  poor, 
fuqeers,  &c.  and  to  all  others.  Or  men  merely  take  the 
above  articles  to  the  grave,  offer  fateeha,  and  distribute 
them  there ;  and  as  at  the  funeral,  so  now,  they  give  away  in 
charity  wheat,  rice,  salt,  and  pice  (coppers),  or  only  a  few 
pice.  Then  having  offered  the  daeera  kee  fateeha,  they 
depart. 

These  ceremonies  are  not  agreeably  to  the  laws  of  Mo- 
hummud  ;  but  merely  customs  current  in  Hindoostan. 


CHAPTER  XL. 

Concerning  the /atcefi a,  or  offerings  to  the  dead,  on  the  tenth,  twen- 
tieth, thirtieth,  and  fortieth  day  after  the  demise;  and  the  quar- 
terly, half-yearly,  nine-monthly,  and  annual  fatcehn. 

The  tenth-day  zeearut.  For  nine  days  after  the  deatii 
of  a  person,  most  people  neither  go  to  eat  or  drink  any 
thing  in  the  house  of  the  family  of  the  deceased,  nor  invite 
anv  of  its  members  to  any  entertainment  at  their's.  More- 
over, none  of  the  family  eat  flesh  or  fish  for  nine  days  ;  nay, 
they  refrain  from  all  food  which  is  seasoned.  This  is  like- 
wise not  agreeably  to  books,  but  merely  a  custom  in  Hindh 
(India). 

On  the  ninth,  at  noon,  they  prepare  nan  and  hidwa,  or 
hulwa  and  chupateean,  and  having  delivered  fateeha  over 
them  in  the  name  of  the  deceased,  all  the  members  of  the 
household  partake  of  them  and  distribute  a  little  to  the 
neiiihbours  around. 

In  the  evening  they  dress pofooo  and  curries  ;  and  having 
invited  their  relatives,  friends,  and  neighbours,  beggars  and 
fuqeers,  to  partake  of  them,  they  eat  and  distribute,  and 


XL.  VISITING  THE  GRAVE.  423 

send  to  the  hurying-ground-fuqeer  his  portion.  It  is  how- 
ever customary  among  the  vulgar,  never  to  eat  any  food 
cooked  at  their  own  houses  after  having  partaken  of  the 
above  tenth-day  food,  and  when  they  receive  such  shares  of 
the  food,  they  never  allow  it  to  be  brought  within  doors ; 
but  go  and  eat  it  outside  in  the  area  in  front  of  the  house. 
Some  foolish  people  conceiving  the  tenth-day  food  bad,  do 
not  partake  of  it  at  all ;  believing,  that  by  so  doing  they 
would  be  deprived  of  the  very  useful  faculty  of  speech. 
All  this  is  nothing  but  mere  fancy  and  imagination. 

On  the  morning  of  the  tenth  they  perform  the  zeearut, 
as  detailed  for  the  third  day  in  the  preceding  chapter. 

On  the  nineteenth  they  prepare  nan,  chiipateean,  and 
hulwa  ;  oWev  faleeha  over  them  in  the  name  of  the  deceased, 
and  distribute  them.  At  the  time  of  the  fateeha,  such 
flower-sheet,  sundul,  &c.  as  were  deposited  near  the  food, 
they  convey  to  the  grave,  and  spread  the  former  on,  and 
apply  the  latter  to  it.  But  there  is  no  zeearut  on  the  morn- 
ing of  the  twentieth  day. 

A  few  also  dress  some  food  on  the  thirtieth,  o^ev  fateeha, 
eat  and  distribute. 

On  the  thirty-ninth,  during  the  day,  they  cook  polaoo, 
as  on  the  tenth,  but  at  night  they  prepare  plenty  of  curries, 
tulun  (or  fried  food),  polaooy  &c.  (i.  e.  such  dishes  as  the 
deceased  was  in  the  habit  of  eating  during  his  life),  arrange 
them  on  plates,  together  with  urgujja,  soorma,  kajul^  ubeer, 
pan-sooparee,  some  of  the  clothes  and  jewels  of  the  deceased, 
which  they  deposit  on  the  spot  where  the  individual  gave 
up  the  ghost,  and  over  them  suspend  to  the  ceiling  a  flower- 
garland.  This  ceremony  is  denominated  luhud  hhurna, 
or  filling  the  grave. 

Some  foolish  women  believe  that  on  the  fortieth  day  the 
soul  of  the  dead  leaves  the  house,  if  it  has  not  done  so  pre- 
viously ;  and  if  it  has,  it  returns  to  it  on  that  day,  takes  a 


i24  FUNERAL  OBSEQUIES.  Chap, 

survey  of  the  above  articles,  partakes  of  such  as  he  takes  a 
fancy  to,  swings  by  the  flower-wreath,  takes  a  srnell  of  the 
.siindul,  and  departs.  These  nonsensical  sayings  and  doings, 
however,  are  all  innovations,  and  consequently  unlawful. 

They  sit  up  all  that  night,  and  if  there  be  any  Qoran  or 
mow lood-r eciters  present,  they  continue  repeating  them. 

The  following  is  another  custom  ;  viz.  that  for  forty  days 
they  place  daily,  on  the  spot  where  the  man  departed  this 
life,  a  new  ab-khora  (earthen  tuvnbler)  filled  with  water, 
with  or  without  a  rotee  (wheaten  cake).  The  w^ater  is  left 
there  all  night,  and  next  morning  poured  on  any  green  tree, 
and  the  bread  and  ah-khora  are  given  away  to  some  fuqeer 
or  other. 

They  generally  light  a  lamp  on  the  spot  where  the  person 
died,  where  the  body  was  washed,  and  some  also  on  the 
tomb  for  three,  ten,  or  forty  nights,  and  until  the  fortieth 
day.  Tliey  send  every  evening  to  the  musjid  a  new  ab-khora 
of  water,  a  rotee  with  ghee  spread  on  it,  or  without  ^Aeebut 
sugared,  or  dnhee,  boiled  rice,  &c.  And  any  one  there 
offers  fateeha  over  them  in  the  name  of  the  defunct,  and 
eats  them. 

On  the  morning  of  the  fortieth  they  perform  xeearuty  as 
before  detailed. 

On  the  third,  sixth,  ninth,  and  twelfth  month  after  the 
death  of  a  person  (women  generally  observing  these  cere- 
monies a  few  days  before  the  expiration  of  the  above  pe- 
riods) they  in  like  manner  prepare  polaoo,  &c.  and  having 
had  fateeha  offered  over  them,  eat,  and  distribute. 

They  whom  God  has  blessed  with  the  means,  give  away 
in  charity  on  the  above-mentioned  days,  for  the  sake  of  the 
deceased,  clothes  and  money;  and  on  the  evening  of  the 
above  fateeha  day,  they  spread  mphool-kee-ehuddar  (flower- 
sheet)  on  the  grave. 

Many  women  go  without  fail  to  the  grave  on  the  fortieth 


XL.  VISITING  THE  GRAVE.  425 

day  and  annual  zeearuts.  On  the  other  days  they  are  pro- 
liibited  from  repairing  thither,  and  it  is  moreover  not  cus- 
tomary for  them  to  do  so. 

It  is  meritoriovis  for  men  to  go  and  offer  fafeeha  on  the 
grave  every  Friday  ;  but  the  generality  of  people  do  it  on 
Thursday. 

After  the  first  year  the  deceased  is  numbered  with  de- 
ceased ancestors,  and  fateeha  offered  in  their  names  con- 
jointly, by  some  at  the  fateeha  of  Shuh-e-Burdt  (p.  252), 
and  by  others  at  the  arfaoi  the  buqr-eed-f east  (p.  ^G6). 

Those  who  can  afford  it  dress  victuals,  of  some  kind  or 
other,  more  or  less,  on  the  anniversary  day  of  the  indivi- 
dual's death,  and  have  fateeha  offered  in  his  name. 


In  conclusion,  I  may  here  insert  the  number  of  days  re- 
quired for  the  performance  of  different  ceremonies,  and  the 
celebration  of  the  various  festivals,  &c.  detailed  in  this  work, 
and  for  which  leave  is  generally  granted  to  Seepahees. 

For  the  rites  of  cKhuttee^  chilla,  uqeeqa,  moondun,  sal- 
geera,  bismilla,  khutna^  Qordn  ka  huddeea,  halig  hona, 
juhaz  kee  nuxm;  mooreed  hona,  or  for  any  other  like  cere- 
mony, more  than  one  day  and  a-half  is  not  required. 

Shadee  (or  marriage;)  ten  days.  If  pressed  for  time,  five 
or  seven  is  sufficient ;  but  vide  p.  147. 

Joomagee,  one  day. 

On  the  death  of  a  relative,  three  days  ;  i.  e.  until  the  third 
day-xeearut. 

Mohurrum,  thirteen  days  ;  if  pressed  for  time  ten  days. 

Akhree  char-shoomba,  one  day  and  a-half. 

Barorwufat,  one  day  and  a-half. 

Dustugecr  kay  Geearween,  one  day. 

Zinda  Shah  Mudar  kay  oors,  one  day  and  a-half. 
Qadir  kay  oors,  one  day  and  a-half ;  but  only  one  day  to 


426  CEREMONIAL  DAYS.  Chap. 

those  at  a  distance  from  his  shrine,  who  merely  perform 
chura^an  in  his  name, 

MowlaAllee  kay  oors,  one  day  and  a-half. 

Shaban  kay  eed,  two  days  and  a-half. 

Rumssan-iasX  requires  no  leave. 

Rum%an  kay  eed,  (in  shuwal)  one  day. 

Bunda  Nuwaz  kee  churagan,  one  day. 

Buqr-eed,  two  days. 

By  the  grace  and  blessing  of  God,  the  Qdnoon-e- Islam  has 
been  completed,  with  great  diligence  and  perseverance,  and 
at  the  particular  request  of  a  just  appreciator  of  the  merits 
of  the  worthy,  a  man  of  rank,  of  great  liberality  and  muni- 
ficence, Dr.  Herklots  (may  his  good  fortune,  age,  and 
wealth  ever  increase.  Amen  and  Amen  !)  for  the  benefit  of 
the  honourable  English  gentlemen  (may  their  empire  be 
exalted !) 

Nothing  relative  to  the  customs  of  Moosulmans  in  Hin- 
doostan  will  be  found  to  have  been  concealed. 

The  only  thing  I  have  now  to  hope  for  from  my  readers 
is,  that  they  will  wish  the  author  and  translator  well,  for 
which  they  will  receive  blessings  from  God  and  thanks 
from  mankind. 

This  is  iny  hope  from  ev'ry  liberal  mind, 
That  all  my  faults  indulgence  meet  may  find : 
Those  who  through  spite  or  envy  criticise, 
Are  witless  wights,  and  the  reverse  of  wise. 


FINISHED    AT    ELLORE. 


ADDENDA. 


There  are  three  feasts  mentioned  by  Mrs.  Meer  Hassan  Ali 
in  her  very  accurate  "  Observations  on  the  Mussulmauns  of 
India,""  which  seem  to  have  been  overlooked  by  our  author. 
Probably  they  are  more  particularly  observed  in  Bengal 
and  the  upper  provinces,  where  the  authoress  resided,  than 
in  the  Deccan  (the  birth-place  of  the  writer  of  this  work), 
I  shall  therefore  take  the  liberty  of  quoting  the  lady's  own 
words. 

1.  "  Now-ro%  j^jy>  (new  year's  day)  is  a  festival  or  eed 
of  no  mean  importance  in  the  estimation  of  Mussulman 
society.  The  exact  period  of  commencing  the  Mussulman 
new  year,  is  the  very  moment  of  the  sun's  entering  the  sign 
Aries.  This  is  calculated  by  those  practical  astronomers 
who  are  in  the  service  of  most  great  men  in  native  cities. 
I  should  tell  you,  they  have  not  the  benefit  of  published 
almanacks  as  in  England ;  and  according  to  the  hour  of  the 
day  or  night  when  the  sun  passes  into  that  particular  sign, 
so  are  they  directed  in  the  choice  of  a  colour  to  be  worn  in 
their  garments  on  this  eed.  If  at  midnight,  the  colour 
would  be  dark  puce,  almost  a  black ;  if  at  mid-day,  the 
colour  would  be  the  brightest  crimson.  Thus  to  the  inter- 
mediate hours  are  given  a  shade  of  either  colour,  applicable 
to  the  time  of  the  night  or  the  day  when  the  sun  enters  the 
sign  Aries ;  and  whatever  be  the  colour  to  suit  the  hour  of 
now-roz,  all  classes  wear  the  same  livery,  from  the  king  to 
the  meanest  subject  in  the  city.  The  king  on  his  throne 
sits  in  state  to  receive  congratulations  and  nuzzurs  from  his 
nobles,   courtiers  and   dependents.     '  Moubarik  Notv-roz 


428  ADDENDA. 

(may  the  new  year  be  fortunate  IJ  are  the  terms  of  salu- 
tation exchanged  by  all  classes  of  society,  the  king  himself 
setting  the  example.  The  day  is  devoted  to  amusements, 
a  public  breakfast  at  the  palace,  sending  presents,  exchang- 
ing visits,  &c. 

"  The  trays  of  presents  prepared  by  the  ladies  for  their 
friends  are  tastefully  set  out,  and  the  work  of  many  days' 
previous  arrangement.  Eggs  are  boiled  hard,  some  of  these 
are  stained  in  colours  resembling  our  mottled  papers  ;  others 
are  neatly  painted  in  figures  and  devices ;  many  are  orna- 
mented with  gilding  ;  every  lady  evincing  her  own  peculiar 
taste  in  the  prepared  eggs  for  iiow-rox.  All  kinds  of  dried 
fruits  and  nuts,  confectionary  and  cakes,  are  numbered 
amongst  the  necessary  articles  for  this  day''s  offering.  They 
are  set  out  in  small  earthen  plates,  lacquered  over  to  re- 
semble silver,  on  which  is  placed  coloured  paper,  cut  out  in 
curious  devices  (an  excellent  substitute  for  vine-leaves), 
laid  on  the  plate  to  receive  the  several  articles  forming 
now-Toz  presents. 

"  Amongst  the  young  people  these  trays  are  looked  for- 
ward to  with  child-like  anxiety.  The  ladies  rival  each 
other  in  their  display  of  novelty  and  good  taste,  both  in  the 
eatables  and  the  manner  of  setting  them  off  with  effect. 

"  The  religious  community  have  prayers  read  in  their 
family,  and  by  them  it  is  considered  both  a  necessary  duty 
and  a  propitious  commencement  to  bring  in  the  new  year 
by  '  prayer  and  praises/ 

"  When  it  is  known  that  the  now-roz  will  occur  by  day- 
light, the  ladies  have  a  custom  of  watching  for  the  moment 
the  year  shall  commence  by  a  fresh  rose,  which  being 
plucked  from  the  stalk  is  thrown  into  a  basin  of  water,  the 
eye  downwards.  They  say,  this  rose  turns  over  of  itself 
towards  the  sun  at  the  very  moment  of  that  luminary  pass- 


AI3DENDA.  429 

ing  into  the  sign  Aries.  I  have  often  found  them  thus  en- 
gaged, but  I  never  coidd  say  I  witnessed  the  actual  accom- 
plishment of  their  prediction. 

"  The  now-roz  teems  with  friendly  tokens  between  the 
two  families  of  a  bride  and  bridegroom  elect,  whose  inter- 
change of  presents  are  also  strictly  observed.  The  children 
receive  gifts  from  their  elders ;  their  nurses  reap  a  harvest 
from  the  day ;  the  tutor  writes  an  ode  in  praise  of  his  pupil, 
and  receives  gifts  from  the  child's  parents  ;  the  servants  and 
slaves  are  regaled  with  dainties  and  with  presents  from  the 
superiors  of  the  establishment ;  the  poor  are  remembered 
with  clothes,  money,  and  food  ;  the  ladies  make  and  receive 
visits;  and  the  domnees  attend  to  play  and  sing  in  the 
zunana.  In  short,  the  whole  day  is  passed  in  cheerful 
amusements,  suited  to  the  retirement  of  a  zunana  and  the 
habits  of  the  people."— Mrs.  Meer,  vol.  i.  p.  283—287. 

This  day  is  likewise  celebrated,  by  the  liberation  of  pri- 
soners, &c. 


2.  "  There  is  a  festival  observed  at  Lucknow,  called 
bussunt  1.;:.-^^— J  (spring).  I  should  remark  here,  that  al- 
most all  the  trees  of  India  have  perpetual  foliage.  As  tlie 
season  approaches  for  the  new  leaves  to  sprout,  the  young- 
buds  force  oif  the  old  leaves,  and  when  the  trees  are  thus 
clothed  in  their  first  delicate  foliage,  there  is  a  yellow  tinge 
in  the  colour,  which  is  denominated  bussunt.  A  day  is 
appointed  to  be  kept  under  this  title,  and  then  every  one 
wears  the  bussunt  colour :  no  one  would  be  admitted  at 
court  without  this  badge  of  the  day.  The  elephants,  horses, 
and  camels  of  the  king,  or  of  his  nobles,  are  all  ornamented 
with  the  same  colour  on  their  trappings. 

"  The  king  holds  a  court,  gives  a  public  breakfast,  and 


430  ADDENDA. 

exhibits  sports  with  ferocious  animals. — The  amusements  of 
this  day  are  chiefly  confined  to  the  court.  I  have  not  ob- 
served much  notice  taken  of  it  in  private  life." — Mrs.  Meer, 
vol.  i.  p.  287. 

3.  "  The  last  month  of  the  periodical  rains  is  called 
Shahan.  There  is  a  custom  observed  by  the  Mussulman 
population,  the  origin  of  which  has  never  been  clearly  ex- 
plained to  me.  Some  say,  it  is  in  remembrance  of  the  pro- 
phet Elisha  or  Elijah,  and  commences  the  first  Friday  of 
Shaban,  and  is  followed  up  every  succeeding  Friday 
through  this  concluding  month  of  the  rainy  season.* 

"  The  learned  men  call  it  a  zunana,  or  children's  custom ; 
but  it  is  common  to  see  children  of  all  ages  amongst  the 
males  partake  of  and  enjoy  the  festival  with  as  much  glee 
as  the  females,  or  their  juniors. 

''  A  bamboo  frame  is  formed  to  the  shape  of  a  Chinese 
boat ;  this  frame- work  is  hidden  by  a  covering  of  gold  and 


•  I  presume  Mrs.  Meer  must  allude  to  a  custom  adopted  by  Moosul- 
mans  in  fulfilling  vows,  particularly  noticed  under  the  head  of  "  vows 
and  oblations"  in  this  work  (p.  273).  About  Lucknow,  it  may  pro- 
bably be  observed  on  the  different  Fridays  of  the  month,  but  in  Bengal 
it  is  performed  on  the  Thursdays,  and  that  in  the  Bengalee  month 
Bhadoon  (perhaps  in  the  last  month  of  the  periodical  rains).  It 
could  not  invariably  fall  in  the  month  Shaban,  as  the  Moosulman 
months  are  lunar,  and  therefore  moveable  as  regards  the  seasons  of 
the  year.  At  all  events,  being  merely  the  accomplishment  of  a  vow, 
the  observance  of  it  on  Fridays  in  one  part  of  the  country,  and  on 
Thursday  in  another,  may  easily  be  accounted  for. 

Shakespear  in  his  Dictionary,  in  explanation  of  khwaja  kldztir,  has 
the  following  words  :  The  name  of  a  projjhet  skilled  in  divination,  and 
who  is  said  to  have  discovered  the  water  of  life;  hence  he  is  consi- 
dered the  saint  of  waters.  The  Muhammadans  offer  oblations  to  him 
of  lamps,  flowers,  &c.  placed  on  little  rafts  and  launched  on  the  river, 
particularly  on  Thursday  evening  in  the  month  of  Bhadon  ;  and  it  is 
in  his  honour  that  the  feast  of  hera  is  held. 


ADDENDA.  431 

silver  tissue,  silk,  or  coloured  muslin,  bordered  and  neatly 
ornamented  with  silver  paper.  In  this  light  bark  many 
lamps  are  secreted,  of  common  earthenware.  A  procession 
is  formed  to  convey  the  tribute  called  "  Elias  ke  kishtee^'' 
to  the  river.  The  servants  of  the  family,  soldiers,  and  a 
band  of  native  music  attend  in  due  order  of  march.  The 
crowd  attracted  by  this  childish  play  is  immense,  increasing 
as  they  advance  through  the  several  streets  on  the  way  to 
the  river,  by  all  the  idlers  of  the  place. 

"  The  kishtee  (boat)  is  launched  amidst  a  flourish  of 
trumpets  and  drums,  and  the  sliouts  of  the  populace ;  the 
small  vessel,  being  first  well  lighted  by  means  of  the  secreted 
lamps,  moves  down  gently  with  the  stream.  When  at  a 
little  distance,  on  a  broad  river,  in  the  stillness  of  evening, 
any  one  who  did  not  previously  know  how  these  little  moving 
bodies  of  light  were  produced,  might  fancy  such  fairy  scenes 
as  are  to  be  met  with  in  the  well-told  fables  of  children''s 
books  in  happy  England. 

"  This  custom,  though  strongly  partaking  of  the  super- 
stitious, is  not  so  blameable  as  that  which  I  have  known 
practised  by  some  men  of  esteemed  good  understanding, 
who  having  a  particular  object  in  view,  which  they  cannot 
attain  by  any  human  stratagem  or  contrivance,  write  peti- 
tions to  the  Emam  Muhdee  on  Fridays,  and  by  their  own 
hands  commit  the  paper  to  the  river,  with  as  much  reve- 
rence as  if  they  thought  him  present  in  the  water  to  receive 
it.  The  petition  is  always  written  in  the  same  respectful 
terms  as  inferiors  here  well  know  how  to  address  their  supe- 
riors ;  and  every  succeeding  Friday  the  petition  is  repeated 
until  the  object  is  accomplished,  or  the  petitioner  has  no 
further  inducement  to  offer  one." — Mrs.  Meer,  vol.  i.  p.  288. 

In  Uke  manner,  Professor  Garcin  de  Tassy  (on  the  au- 


432  ADDENDA. 

thority  of  the  Baramasa,  p.  64,  the  only  book  in  which  he 
finds  it  made  mention  of),  furnishes  us  with  an  additional 
feast,  called 

GoGA  OR  Zahir  Peer  ; 
after  the  name  of  the  saint ;  to  whom  Mussulmans  are  greatly 
attached,  devoting  themselves  to  him  with  all  their  heart  and 
soul  and  undergoing  various  acts  of  humility  and  penance. 
In  celebrating  this  festival,  which  happens  in  the  Bengalee 
month  Bhado7i,  they  go  about  the  streets  armed  with  lances, 
playing  on  different  musical  instruments,  chaunting  his 
praises.  These  processions  continue  a  whole  month.  At 
the  end  of  which  period  they  assemble  and  fix  their  lances 
in  one  spot,  where  a  fair  is  held  noted  for  all  kinds  of 
amusements  and  curious  spectacles.  I  understand  that  the 
shrine  of  this  saint  is  in  the  Dooab,  and  that  this  feast  is 
observed  every  where. 

MOOSULMAN  SAINTS  OF  INDIA. 


Abd-ool-qadir, 
surnamed  Gows-ool-Azum  (p.  237),  the  great  contempla- 
tive, born  at  Jal,  near  Bagdad,  ah.  471  (a.d.  1078-79). 
He  was  endowed  with  great  virtue  and  with  the  gift  of 
miracles,  had  many  disciples,  and  is  still  much  revered.  He 
is  called  Sheikh,  but  was  a  Syed,  i.  e.  of  the  race  of  Hosein, 
and  died  in  a.  h.  571  (a.d.  1175),  aged  ninety-seven 
years.     Where  he  died  or  was  buried  does  not  appear. 


SOOLTAN  SURWUR, 

at  Balooch,  four  coss  from  Mooltan.  He  was  distinguished 
for  piety  and  purity  of  manners,  and  died  as  a  martyr  with 
his  brother,  fighting  against  a  troop  of  idolators,  and  was 


ADDENDA.  433 

buried  with  his  wife  (who  died  of  grief)  and  his  son,  in  the 
same  tomb.  Several  miracles  are  related  as  having  hap- 
pened at  his  tomb.  A  earners  leg,  when  broken,  was  forth- 
with made  whole  ;  the  blind,  the  leprous,  the  impotent  w^re 
cured.     (Araesh-e-Muhfil.) 


Shah  Shums  odd  Deen  Dariai, 
at  Depaldal  in  Lahore.  He  is  stated  to  have  had  even  a 
pious  Hindoo  among  his  disciples.  The  latter  having  ex- 
pressed a  wish  to  go  and  bathe  in  the  Ganges,  the  saint 
directed  him  to  shut  his  eyes,  when  lo  !  the  Hindoo  found 
himself  among  his  relations  and  friends  on  tliat  sacred 
stream,  in  which  (as  he  supposed)  he  bathed  with  them.  On 
opening  his  eyes  again,  he  straightway  found  himself  beside 
his  spiritual  guide  in  Lahore.  His  tomb  is  guarded  by 
Hindoos,  who  will  not  resign  their  posts  to  the  Moosulmans. 
It  is  also  related  that  some  carpenters  having  proceeded  to 
cut  down  a  tree  which  grew  near  his  tomb,  split  it  into 
many  pieces  for  use.  Suddenly  a  dreadful  voice  was  heard  ; 
the  earth  shook,  and  the  trunk  of  the  tree  arose  of  itself; 
the  workmen  fled  terrified,  and  the  tree  did  not  fail  to 
resume  its  flourishing  condition. 


QooTooB  Sahib,  or  Qoottoob  ood  Deen, 
near  Dehli.  He  lies  buried  at  Qootoob,  a  town  near  Dehli 
named  after  him,  in  which  the  late  Shah  Alum  and  many 
members  of  the  royal  family  of  Dehli  are  buried.  His 
tomb  is  much  frequented  by  pilgrims,  he  being  one  of  the 
most  renowned  and  venerated  of  the  Moosulman  saints. 


^2  F 


434  ADDENDA 

Sheikh  Buha  ood  Deen  Zakauia, 
Born  at  Cotcaror  in  Mooltan.  He  was  a  great  traveller, 
having  it  is  said,  overrun  Persia  and  Turkey,  and  a  disciple 
for  some  time  of  Shihab  ood  Deen  Sohurwurdee  at  Bag- 
dad. He  died  on  the  7th  Sufur,  a.h.  665  (7th  Sept. 
A.D.  1266),  and  was  buried  at  Mooltan. 


Fukreed-ood-Deen, 
Born  at  Ghanawal  near  Mooltan.     He   was  so  holy,  that 
by   his  look    clods  of  earth  were  converted  into  lumps  of 
sugar.     He  was  therefore  surnamed  Shukur-gunj,  which 
means  in  Persian  the  treasurv  of  sugar. 


Sheikh  Shureef  boo  Ali  Qulunduk, 
Born  at  Panniput,  a  town  thirty  coss  north-west  of  Dehli, 
to  wliich  capital  he  came  at  forty  years  of  age,  and  became 
a  disciple  of  Qoottoob  ood  Deen.  He  devoted  himself  for 
twenty  years  to  external  sciences ;  after  which  he  threw  all 
his  books  into  the  Jumna,  and  began  to  travel  for  religious 
instruction.  In  Asia  Minor  he  profited  greatly  by  the 
society  of  Shums  Tubreez  and  Mowluwee  Room.  He  then 
returned  home,  lived  retired  and  worked  miracles,  and  is 
said  to  have  died  a.h.  724  (a.d.  1323-24). 


Shah  Nizzam  ood  Dee>j  Owleea, 
By  some  supposed  to  have  been  born  at  Gazna,  a.h.  630 
(a.d.  1622-3),  and  by  others  in  a.h.  634  (a.d.  1.236)  at 
Badaam,  a  town  in  the  province  of  Delhi  where  he  lived. 
He  died  a.h.  725  (a.d.  1325),  and  was  buried  near  Delhi, 
hard  by   the  tomb  of  Qoottoob  ood  Deen.     Through  his 


ADDENDA.  •  435 

great  piety  he  was  considered  one  of  the  most  eminent  saints 
of  Hindoostan. 


KUBEEII. 

A  celebrated  Hindoo  Unitarian,  equally  revered  by  Hin- 
doos and  Moosulmans,  founder  of  the  sect  called  Kubeer 
Punthee  or  Nanuk  Punthee,  from  which  Nanuk,  founder 
of  the  Sikhs,  borrowed  the  religious  notions  which  he  pro- 
pagated with  the  greatest  success. 


Baba  Lal. 
A  Durwaysh  (and  likewise  a  Hindoo),  who  dwelt  at 
Dhianpoor  in  the  province  of  Lahore,  the  founder  of  a  sect 
called  Baba  Lalees.  He  held  frequent  conversations  on  the 
subject  of  religion  with  Dara  Shifroh,  eldest  son  of  Shah 
Juhan,  and  brother  of  Aurungzebe,  which  have  been  pub- 
lished in  a  Persian  work  by  Chundurbhan  Shah  Juhanee. 


Shah  Dola, 
Died  in  the  seventeenth  year  of  the  reign  of  Alumgeer,  at 
first  a  slave  of  Kumayandar  Sialkoti  in  Lahore.  But  he 
seems  afterwards  to  have  attained  great  affluence  as  well  as 
fame ;  for  having  settled  at  Ch^hotee  Goojrat  (little  Guze- 
rat),  he  built  tanks,  dug  wells,  founded  mosques,  and 
bridges,  and  embellished  the  city.  And  no  wonder ;  for 
though  his  contemporaries  came  to  visit  him  from  far  and  near, 
and  made  him  presents  of  gold,  money,  and  other  objects, 
he  returned  to  each  three  or  four-fold  more  than  he  re- 
ceived. His  generosity  was  such,  that  had  he  been  con- 
temporary with  Hatim  Tai,  no  one  would  have  mentioned 
the  name  of  that  hero. 


436  ADDENt)A. 

Syed  Shah  Zoohoor, 
Distinguished  by  his  wisdom,  piety,  and  austerity  of 
life.  He  built  a  small  monastery  of  earth  at  Allahabad, 
which  still  remains.  He  was  celebrated  for  his  miracles, 
and  by  his  prayers  the  most  frightful  chronic  complaints 
were  immediately  removed,  of  which  an  instance  is  given 
in  respect  to  the  case  of  the  governor  of  Allahabad,  Nuw- 
wab  Oomdut  ool  Moolk  Ameer  Khan.  This  saint  (Zoo- 
hoor) boasted  of  having  lived  three  hundred  years. 


Sheikh  Mohummud  Ali  Hazin  Gillanee. 
His   tomb   is  at    Buxar,    where    he    died    in    a.h.    1180 
(a.d.  1766-7),  distinguished  for  his  science,  learning,  and 
literary  talents.     He  wrote  in  both  prose  and    verse  with 
equal  skill. 


APPENDIX. 


I.     RELATIONSHIP. 

As  the  Moll  urn  mud  a  lis  have  a  great  variety  of  terms  where- 
by to  express  the  different  degrees  of  affinity,  it  may  I  hope 
not  be  deemed  altogether  irrelevant  to  offer  them  here  in  a 
tabular  form. 


A  maris 
Father, 


Ozelad  Sl^.  ,  or  Paternal  Offspring. 


,1. 


Father's  brother  (elder) 
Father's  brother  (younger) 

Father's  sister. 

Father's  father, 
Father's  mother. 
Father's  father's  father, 
Father's  father's  mother,  i_fLi^Jj 


CA-^  SrV. 


\j 


wife, 
\j\j      his .'  son, 

(^daughter, 

fwife,  t-i^^"?" 

U-f"  his' son,  <-?V^  l,-^"^ 

[daughter,  ^^j^^  ^j^^ 

r  husband ,  ^Jj^^  -  \rJ)-^^^ 

[daughter,  ^.J  LSjt\^^, 


y//  Jl ,  or  Maternal  Progeny. 


A  man's 
Mother, 


Mother's  brother, 


^U-U 

wife, 
his  ^  son. 

tjl^.\5 

»^to 

^>^^  y>*-"' 

laughter,     ^^  ^j^y 


ii 

APPENDIX. 

husb 
-  J)\:>-  her  \  son, 
.daug 

and. 

^^JU--_55U- 

Mother's  sister, 

4^ 

■■^k^y^ 

i-hter 

'    ^:r^.^A^ 

Mother's  father. 

bl3 

Mother's  mother. 

<Jl> 

Mother's  father's 

father, 

^^ 

Mother's  father's 

mother. 

4^A 

A  man's 

wife, 
his  \  son, 

.daughter. 

T^\^. 

Brother, 

^W. 

Isn^j 

o<^-H^ 

husband, 
her  i  son, 

.daughter. 

"^^i\^. 

Sister, 

^\^. 

Vk-^ 

LT^k^ 

wife, 
his  \  son, 

.daughter. 

y^ 

Son, 

^^. 

husband, 
her \  son, 

.daughter. 

J3^^  -  jUj 

Daughter, 

L5% 

4^ 

-L5^-L^V 

Grandson, 


\ 


Vide  above.  Son's  son   and  dausrhter,  and 


Granddaughter,  J       daughter's  son  and  daughter. 
Great  grandson,  VV.z'  "  ^^.j^ 

Great  granddaughter,  i_iy^  r>  -  '-^^iji 


A  man's 


Wife,  ijyr     ^^^  \  brother,  jSLj  his  ^  son. 


father,  .-««j  or    u—j 

mother,       ^^l^  or  ^^^Jwiy>- 

wife,  ^j^J 


v^sister,   |c11-j  her 


ldaughter, 
husband, 
son,  ^^^V^ 

daughter,    .^rsT'l^ 


»j\^ 


APPENDIX. 


Ill 


_w«N-:  or  1..-.-J 
(_^Lj  or  ^.c'A«ij*:>- 


his  wife,     (J.li^.-v*' 


J  father, 
mother, 
brother,  elder, 
■  J  brother,  vouno^er,        .»JJ  ., 

sister,  Jjl3     her  husband.* 


*«.i2:5-- 


For  the  easy  reference  of  Europeans,  it  may  not  be   amiss 
to  arrange  the  preceding  here  alphabetically. 

Blip  c__jl.'  father. 
Bnyia  IILj  son. 
Baytee  ^A^  daughter. 

Bhaee  i_5^/J  brother. 

Bhanja  ^^^J  sister's  son  (or  wife's  sister's  son). 

Bhanjee  ^j:srV.j  sister's  daughter  (or  wife's  sister's  daughter). 

Bhawuj  7f  jW^  brother's  wife  (or  wife's  brother's  wife). 

Bhow-naee  lS^^^^  sister's  husband. 

Bhuteeja  ^^.^^  brother's  son  (or  wite's  brother's  son). 

Bhuteejee    ,^s^.^XJ^_    brother's    daughter   (or   wife's    brother's 

daughter). 
Buhoo^^  son's  wife. 
Buhun  ij^^  sister. 

Chu-cha  ^T'  father's  younger  brother. 
Chu-chanee  (Jts.^  father's  younger  brother's  wife. 
Chucliayra  bhace  ^\j^\jj^^  father's  younger  brother's  son. 
Chuchuyree  buhun  ^^^  ^5^^•="    father's   younger     brother's 

dauerhter. 

o 

Dada  i^JlJ  paternal  grandfather. 
Dadee  ^jJw  paternal  grandmother. 

Damad  or  Juwanee  ti'V^  V.  '^^  '^  mother's  daughter's  hus- 
band. 


*  For  this  and  other  degrees  of  affinity  not  enumerated  above,  no  peculiar 
epithets  are  known. 

b  2 


IV 


APPENDIX. 


Dayzour  )ti-'i:i  Davzcura]^,  ^ti  or  \^     ,       ,,  ,      .1 

^         -^^"  .  ^'"'         fhusband  s  younger  brother. 

Dayiomha  ^^j^l^  J 

Dayiiouranee  jj,\  iV*^  husband's  younger  brother's  wife. 

Juyili'  ~JL^  husband's  elder  brother. 

Jay^hdnee  (jL^iLs-  husband's  elder  brother's  wife. 

Joroo ^j^  wife. 

Juwanee  i^^^  or  Dainad  JLcW  daughter's  husband. 

Khiila  j5l>.  mother's  sister. 

Khdloo  .!U>  or^  •       ,   1      ,       1 

s.\\  .      niother  s  sister  s  husband. 
Khulaee  ^Jis-  J 

Khooshddmun  ^^\sJ^^»-  wife's  or  husband's  mother. 

Khulayra  bhaee  o^J  '  j~^  mother's  sister's  son. 

Khulayree  buhun  ^^^  ^jir^  mother's  sister's  daughter. 

Md  to  or  Mdn  j^U  mother. 

Mdmoo ^j'Xo  mother's  brother. 

Momdnee  (JU^  mother's  brother's  wife. 

Mowlayra  bhaee  ^\jJ  ^j^y  mother's  brother's  son. 

Mowlayree  buhun  ^^i  ^j^^"*  mother's  brother's  daughtir. 

Ndnd  Uu  maternal  grandfather. 

Ndnec  (J,\j  maternal  grandmother. 

Ndnud  Julj  husband's  sister. 

Ndtee  (JU  or  ~|  ,        ,       ,    ,        , 

daughter  s  daughter. 
Nutnee  ^j^  J 

Nutodsa  \^\y  daughter's  son. 

Nuzodsee  (^-^W  daughter's  daughter. 

P'hoojya  or  Pliooplia  ^^^J^  -  V,>V^  ^'"1  f'lther's  sister's  husband 

P'hoopoo  or  Flioop^hoo  j-^^^_y\^  '^:'^i      (°''  ""^l'^)* 

P'hoopee  or  P^hoop^hee ^^^j^i^-  j^^i^J  father's  sister. 

Plioopayra  bhaee  (_>L^L»J^j  father's  sister's  son. 
P'hoopayree  buhun  i^.LJjf:^y^.  father's  sister's  daughter. 
Pota  \jiji  or") 
Potrd  \p^^  J 


Sson  s  son. 


Potee  (3*^  or"] 

■■^''       [^ son's  daughter. 
Potree  ^jZ^^i 


APPENDIX. 

* 

Pur  daila  iJlJ  J  palernal  great  grandfather.     * 
Pur  dadee  ^J'^^'^J^  paternal  great  grandmother. 
Pur  nana  UU  ..>  maternal  great  grandfather. 
Pur  nanee  l^ y  maternal  great  grandmother. 

Pur  pota  ujJ  ji  or~l 

1      '         great  grandson. 
Pur  potra  \j'JjJ  y  ] 

Pur  potce  (-iy  y  orl 

r.  -^/^v         great  granddaughter. 

Pur  potrcc  lSP^  y  J 

Sas  (j>«U)  wife's  (or  husband's)  mother. 

Sala^\^  wife's  brother. 

Sdlee  (Jl-J  wife's  sister. 

Suroo ^j\^  wife's  sister's  husband. 

6'oosz/r  J-—J  or  1  ,,    ,.    ■ 

-r     >>        Vwife's  or  husband  s  tather- 
Soosra  1 -«*«j      J 

Trtee  ^Ij  father's  elder  brother's  wife. 

Taeea  bb'  father's  elder  brother. 

Taeera  bhaee  ,^\jJi\ji\j  father's  elder  brother's  son. 

Taeeree  buhun  ^.J  t-^ji^  father's  elder  brother's  daughter. 


II.     WEIGHTS.     (Apothecary's.) 

From  the  Ulfaz-Udzmych  ^j"^^  1jU!1  . 
N,  B.  (a)  signifies  Arabic,  (p)  Persian,  (h)  Hindoostanee. 
.^s>-   Ilubba  (a)  equal  to  1  juw  %:>-  or  com.  barleycorn. 
j~J   Tussoo  (a)     -----     -       2     do. 

Ll-J   Qeerat  (a)  or  Carat      -     -      -       4     do. 

^r^^  G'/joo«g^c/jce(h)l 

^^«j  Soorkh  (h)  or                   ...  8     do. 
J,  Rutty  (h)             J 

^to  Mush  a  (li)             8  Rutties. 

Jy    To/a  (h)         12  Mashas. 

(^\j    Tang  (h) 4     do. 

^\^  Dang  (h)  or  ^ 4^  «,^«,V.. 

^Jit3  Dunuq  (li)     j 


VI 


APPENDIX. 

/»  il)  Dirriim  (p)  or"!    -----     4  Mashu  and 

^l)  Dirhiim  (a)       J  1  Rutty. 

JliLC^;  Mishqal  (a)  ----..     4  Mashas  and 

35  Rutties. 
jC^\   Is  tar  (a)  or    -     -     -     -     -      -II5  To/«s  and 

i^iilw^  Seer  shahee  (h)  or  Royal  Seer  -J      2  Mashas. 

~>J«^  Owqeea  fa)  or! 

"r:    ,,^  ^       '        -     -     -     -     7i  Mishqals. 

~J!j   H  uqeea  (a)      J 

^-»r  ^^  Mun-e-tibbee  (a)        -     -     -     -  40  Istars. 


From  the  Miijmooaee  Akburree  ;  selected  from  the  Hud- 
dees,  Seeha-o-Sitiahj  Logut-i-Kainoos,  and  Logtit-e- 
Jukheeray.^' 

~^  1    Ilubba       .     -     - 

ft-J  1   Tussoo      -     -     - 

l^l^jj   1    Qeerat      -     -     - 

t,^^'iJ  1    Dang        _     .     - 
*j^ic>   1    Dirhum    -     -      - 

Jliii*^   1  Mishqal  -     - 

)U-:1    1  ils^«/'  or  tecliiii- j 

cally  ^ssar        j 

-Jij]   1  Oicqeea 

J^j   1    i?«««^      -     -     - 

J^  1  Mud  -     -     - 

,    ^  fl  Ruttul-e- Buordadee  =    90     Mishqals. 


=    1 

barleycorn. 

=     2 

do. 

=     4 

do. 

=      8 

do. 

=   48 

do. 

=   68 

do. 

=:        Ah 

Mishqals. 

=       71 

do.  and  9  Ruttuls. 

-_      2 

Muds. 

=      6 

Ozcqeeas. 

■ih\^k 


1     do.  MeccaorMedina  — 


somewhat  more. 


-It  ^^   1   Mun-e-tibbee 
aA>'-^   1   Dirhum     -     • 


=     2     Ruttuls. 
=     6     DauiTS. 


APPENDIX.  vii 

<^S^\^   1   Dang  "     -     -     _     =     2     Hubbas. 

-*i>-  1   //Miiaorbarley-l    _ 

\  6     Mustard  seeds, 

corn       -     _     J 


Avoirdupois  Weight  according  to  the  Shurra  (or  Law  of 
Muhummud). 

1   Dirhiim       -     -     -      =10     Dirrums  zz  7    Mishqals. 

1   Mishqul        -      -      -      =        if       do. 

200  Dirrums       -     -     -      =180     Mishqals. 

1   Mishqal  as  at  presenti  . 

>  =       2     Dirrums. 
in  use       J 

1   Saah  -     -     -      =314     Mishqals. 

1      do.       as  at  presenti  ^  1  ^, 

}=     40     Dams  =  l4  luecr. 
in  use      J 


MEASURES. 

1   A!^«7e  (an  Arabian  measure). 

1  Mukkook  =  3  Kiles    :r:  2  Saahs. 

\   Sa  ah         =4  Mmc/s   =  2  Ruttuls  =  1  Mm«. 


Apothecary's   Weight,   from   a  respectable   Moosulman 
Practitioner. 

oz.  dr.   gi-. 

1  Massa  or  Masha     =     8     Ghoonghchee  -     -     0  0  15 

1    Tola        -     -     -     =   12     Mashas       -     -     -     0  3     0 

1   Tan^"      -     -     -      =     4         do.  -     -     -     0  1     0 

1   Wdsikh        -     -      =     4     Goomchee  (Dukh.)    0  0     71. 

1  Diriim  or  Dirhum   =     3|^  Mashas       ..-00  52i 

1  Mishqal        .     -      =     41,       do.  .     -     -     0  0  67 

1  Astar-o-clam      -      =18         do.  -     -     -     0  4  30 

1    Udkeeah      1 

,,     f-    -      =     7     Mishqals     ...     0  7  52 
Owqeea  (?)  J                                  ^ 


viii 

APPENDIX. 

1  Ruttiil-e-tibbee  "] 
or  Mukkee      ( 

= 

19 

Dtrhums     - 

- 

oz. 
2 

dr.    gr. 
0  37^ 

1  Rutlul  Bugda 

dee 

= 

30 

do. 

_ 

3 

2  15 

1  Miin-e-tibbee 

- 

-- 

40 

Dams    - 

. 

5 

0     0 

1   Ziirra 

- 

z= 

1 

Mustard-seed 

, 

1  Karusli'ma 

- 

= 

3 

Zurras. 

1  Khirdul 

- 

= 

4 

Karushmas. 

1   Surshuf 

- 

— 

2 

Khirduls. 

1   Gundooms 

- 

=: 

8 

do. 

1  Soorkh 

- 

= 

2 

Gundooms. 

1   D«//«       -     - 

- 

= 

4 

Mas  has 

- 

0 

1     0 

1  Dang     -     - 

- 

= 

6 

R  utiles 

. 

0 

0   lU 

1  Mils  ha 

- 

= 

8 

{Ruttecs  or 
l^Goomchees 

1 

0 

0  15 

1    To^a       -     - 

- 

= 

30 

Chinnas 

- 

0 

3     0 

1  Chin7ia   - 

- 

— 

4 

Soorkhs 

^ 

0 

0     6 

1  Soorkh         -     - 

or 
1  Soorkh 

1  iloee  A:a  r/flwa 
Mustard  seed,  or 
Khirdul 

1  F«/         -     -     - 

1   Futteela 

1   Nuqeer 

1   Qetmeer 

1   Zurra     ... 

1  llubba 


=      4 


f  D^aw  Av/^  f/awa  (orl 
"I      Paddy  corn)  or  8  |  0     0     1 1 


ffrs.  of  rice 


'J 


[  Jbze?  or  barleycorn  :1 
3|j      generally     consi- ,  0     0     1^ 
I     dered  asr:2  grs.  j 


=  12  Fuls. 

=  6  Fuiteelas. 

=  6  Nuqeers. 

=  8  Qctmecrs. 

=■  12  Zurras. 

—  6  Ilubba 

=  5  IVahh. 


APPENDIX.  iX 

III.     A  LIST  of  DRESSES  worn  hy  Moosulman  Men 
and  Women. 

I.     Male  Dresses. 

1.    Head  Dress. 

Taj  or  Topee  ^J^  -  r-u — a  cap,  generally  conical. 

Goshbund  or  Gosh-romiil  ^J^JJ  C/~>^  "  '^u^^ — ^  handker- 
chief tied  over  the  lower  edge  of  the  Taj,  which  covers 
the  ears  also  ;  hence  its  name. 

Pugree  (Dukh.)  or  Dustar  (Pers.)  Jc^ii  -  i_?^ — the  com- 
mon people  conceive  these  names  different ;  but  they 
are  synonymous  terms  for  a  turban,  which  consists  of  a 
piece  of  cloth  of  from  forty  to  seventy  cubits  long,  and 
from  twelve  to  eighteen  inches  broad.  The  following 
are  varieties  of  them,  viz.  1.  Khirkeedar,  such  as  are 
used  among  Chowkeedars  (watchmen),  and  Chobdars 
(macebearers)  ;  2.  Ntistuleekh,  by  kings,  nobles,  &c. 
3.  Arabee,  by  Arabs;  4.  Piitnaoo,  as  used  in  Bengal; 
5.  Jooraydar^  a  turban  tied  on,  as  women  tie  their 
hair  behind  in  a  knot;  6.  Chukkreedar,  i.  e.  circular ; 
7.  Goondee,  globular  ;  8.  Teenkonee,  three-cornered, 
as  Tippoo  Sultan  used  to  wear;  9.  Moottheedar ;  10. 
Lutputtec,  irregular,  or  twisted,  as  worn  by  Rachay- 
wars  (a  warlike  race  inhabiting  Bobilee,  &c.  in  the 
Northern  Circars)  ;  11.  Qudum  e  Russool,  Allum  e 
Russoolj  Cheera,  or  Phaynta,  worn  by  kings,  princes, 
&c. ;  12.  Seepayree  Allee,  very  broad,  like  a  shield ; 
13.  Bankee,  crooked;  14.  Mushaekhee,  as  worn  by 
Mushaekhs ;  15.  Luttoodar ;  16.  Ek-paycha ;  17. 
Murg-paycha. 

Ammama  ^U-c — ten  to  twenty-five  cubits  long,  worn  on  the 
head  like  a  turban. 

Mundeel  JjJ>^« — a  band  ten  or  twelve  cubits  long,  woven 
either  partly  with  thread  or  silk  and  partly  with  gold,  or 


X  APPENDIX. 

wholly  with  gold  thread,  and  applied  over  the  turban ; 
worn  by  all  classes  of  people  that  can  afford  it. 

Surpaych  i-~^J j^ — a  band  two  or  two  and  a  half  cubits  long", 
which  only  encircles  the  turban  two  or  three  times.  It 
consists  of  square  pieces  of  gold  plates,  threaded  to- 
gether, each  plate  being  set  with  precious  stones;  chief- 
ly worn  by  kings,  princes,  the  nobility,  &c. 

Gosh-puych  or  Gush-wara  Kj\^ji  \)^^\j)^^ — a  band  of  silk, 

two  or  two  and  a  half  cubits  long  and  four  fingers 
broad,  worn  over  the  turban. 

Zeega  or  Jeega  l^^*5f-  u  jcj — a  band  about  six  inches  long 
and  two  broad,  consisting  of  a  piece  of  velvet  beauti- 
fully embroidered,  and  a  gold  plate  set  with  precious 
stones  sewed  on  it.  It  is  worn  obliquely  in  front  of  the 
head  on  the  turban,  and  tied  behind  by  means  of  silk 
thread,  which  is  fastened  to  each  end  of  the  band.  Only 
worn  by  kings,  princes,  and  nobles. 

Kulgee  ,J^ — a  hooinma  or  phcenix-feather  (Gloss.)  fixed  into 
the  turban,  having  generally  a  pearl  fastened  to  the  end 
of  it.     Worn  only  by  kings  and  the  great. 

Toorru  ijo — worn  as  the  preceding,  and  made  of  gold,  or 
gold  and  precious  stones. 

2.  Dress  AvoRN  round  the  Neck. 

Gooloobund  >^y^ — or  neckcloth,  is  a  kerchief  worn  round 
the  neck. 

3.  Body  Dresses. 

Mirzace  i^^jr^ — a  cotton  or  muslin  jacket  (or  banian)  with 
long  loose  sleeves  and  open  cufTs  ;  worn  under  the  quba. 

Kufcha  -s." — as  the  preceding,  but  sleeves  tight. 

Dugla  ATj — a  quilted  mirzaee. 

Koorta  or  Koortunee  ij^J/  V.  -"Ir — '^  ^'"^  of  shirt.  It  is  called 
in  Arabic  Qumees  ;  whence  the  Hindoostanee  term 
kumees  for  our  shirts.     It  is  long,  reaching  down  to  the 


APPENDIX.  xi 

ankles,  and  is  put  on  by  being  thrown  over  the  head. 
Instead  of  always  having  the  slit  or  opening  in  the  centre 
of  the  front,  it  has  it  not  unfrequently  on  one  side  of  the 
chest.  It  has  no  strings,  but  a  button  at  its  upper  end, 
which  in  Bengal  is  on  the  right  side,  in  the  Deccan  on 
the  left. 

Joobba  «-.=>- — as  mirzace,  but  reaching  down  to  the  ankles, 
without  plaits,  having  two  triangular  pieces  or  flaps  on 
each  side  the  skirt ;  body  and  sleeves  very  loose. 

Qiiba  -«J — a  long  gown  with  flaps  in  the  skirt ;  the  skirt  and 
breast  open,  and  sometimes  slits  in  the  armpits. 

Aba  Lc — a  cloak  or  habit,  very  loose,  and  open  in  front  all  the 
way  down  the  centre,  not  unlike  a  boat-cloak. 

Chupkunov  Bulabur  jih\i^  ^^^^ — as  the  quba^  but  breast 
covered. 

A  nga  or  Anguj^k' ha  \^^\\j^S-j\ — as  the  quba,  without  open 
flaps  ;  breast  and  armpits  covered.  (Also  termed  choga, 
mogolaee,  buhadooree,  bundij^  or  kulleedar.)  In  the 
Deccan,  the  angurk^has  have  plaits  on  each  side. 

P;tj7^uhun  or  Alkhciliq  ^Is-i  l>  \^)^jlp., — ^^  ^^^  quba,  but  having 
buttons  instead  of  strings,  and  that  in  three  places;  at 
the  neck,  navel,  and  between  the  two. 

JTi/na  -.cu>- — a  long  gown,  as  the  preceding,  but  having  an  im- 
mense quantity  of  cloth  (from  eleven  to  thirty  breadths) 
in  the  skirt,  which  at  the  upper  part  is  folded  into  in- 
numerable plaits;  the  body  part  is  tied  in  two  places  on 
each  side,  being  double-breasted.  The  upper  one  of 
the  right  side  is  generally  made  into  a  knob  with  a 
number  of  strings.  The  Mohummudans  tie  their  Jamas 
on  the  right  side ;  the  Hindoos  on  the  left. 

Neeina  -/«.-J — ^as  the  preceding,  but  with  only  from  five  to 
seven  breadths  of  cloth  formino-  the  skirt. 

o 

Neema  yisteen  ^^^c^\  .^ — a  sort  of  a  ba/iian,  worn  over 
either  of  the  two  preceding,   and  never  by  itself.     It 


xii  APPENDIX. 

reaches  to  below  the  knee,  is  single-breasted,  and  fasten- 
ed above  by  one  button  in  the  centre  of  the  chest ;  has 
short  sleeves.     It  is  a  very  expensive  dress. 

Kumurbund  or  Putka  Ixij  l>  <^j^ — a  girdle.  A  long  piece 
of  cloth,  girt  round  the  loins. 

Doputta  Jb^J — lit.  two-breadths.  A  cloth  thrown  loosely 
over  the  shoulders.  It  should  properly  have  a  seam  in 
the  centre,  to  indicate  its  being  formed  of  two  breadths, 
whence  its  name;  but  vulgarly  the  name  is  applied  to 
any  cloth  thus  worn. 

Doshala  jl-i)jJ — or  a  pair  of  shawls,  worn  as  the  preceding. 
A  single  shawl  is  never  worn ;  the  wearer  would  be 
laughed  at  if  he  did. 

Sayla  J-«-s — a  piece  of  muslin  worn  as  a  doputta, 

Doo-laee  iji^j>^  or  Ek-ldee  ^J^^^^ — generally  made  of  silk 
(scarcely  ever  of  cloth),  edged  with  a  border  of  silk  or 
task  («'.  e.  silver  or  gold  woven  with  silk)  of  a  different 
colour.  When  it  consists  of  one  breadth,  it  is  called 
ek-laee ;  of  two,  doo-laee.  It  may  be  worn  in  different 
ways.  If  the  individual  choose  to  indulge  his  fancy  by 
twisting  it  round  his  head,  it  forms  a  turban;  if  thrown 
over  the  shoulders,  it  may  be  called  a  doputta ;  if  worn 
round  the  loins,  a  kumurbuud. 

Chuddur  or  Chadur  jc\s>-  -jS^-  or  Dohur  Jb^i — a  large  piece 
of  cloth  or  sheet,  of  one  and  a  half  or  two  breadths, 
thrown  over  the  head,  so  as  to  cover  the  whole  body. 
Men  usually  sleep  rolled  up  in  it. 

Loong  or  LooTiggee  .-xJ  u  (.^J  Tahbund  or  Tuhmut  Auj  J" 
tj:,,^j.j  u — a  piece  of  cloth,  which  should,  according  to 
Moosulman  rule,  be  merely  wrapped  round  the  body, 
or  rather  pelvis,  and  its  ends  tucked  in,  after  the  custom 
of  the  Moplat/s ;  and  not,  as  is  generally  done,  in 
imitation  of  the  Hindoo  mode  of  wearing  it,  by  passing 
the  end  between  the  thighs  and  tucking  it  in  behind. 
Loonggee   is  the  name   given  to   coloured   cloth  worn 


Lunggotee   ^g-V^ — a  bit   of  cloth   about  two   feet  long    and 


APPENDIX.  xiii 

thus.     Dhootce,  a  similar  cloth  with  a  coloured  border, 
is  seldom    worn  by    Moosulmans,    because    a   Hindoo 
dress. 
Tusma  vK«J  or  Duwalee  (J^j<^ — the  former  a  leathern   strap, 

the  latter  of  thread  or  string,  tied  round  the  loins,  to 
which  the  following  (lunggo(ee)  is  fastened  fore  and 
aft.     Worn  only  by  fuqeers. 

six  or  eight  inches  broad,  passed  between  the  legs,  and 
the  ends  tucked  in  before  and  behind  to  the  preceding 
tusma  or  duwalee. 

4.  Hands. 

Romal  (j^^j — or  handkerchief. 

Dustana  jl:i-:ti — or  gloves  of  leather,  cloth,  &c.  Among 
the  nobility  sometimes  of  shawl.  These  are  of  the 
form  used  in  England  for  children,  having  a  receptacle 
for  the  thumb,  but  the  fingers  are  all  contained  in  the 
same  bag  or  cyst. 

5.  Leg  Dresses. 

Pdee-jama  ^U-j^jIi  or  Tumban  ^^J^  —  long  drawers,  or 
loose  trowsers,  remarkably  wide  in  the  legs,  i.  e.  from 
one  to  three  cubits  in  circumference. 

Shuraee  ^j^U*'  or  Shilwar  ^V-^  Soorzoal  J'j  r-J  or  Eezar 
j\j\ — long  drawers,  as  the  preceding,  but  not  so  wide  ; 
not  being  wider  than  a  foot,  if  so  much. 

Goorgee  ^Sy — Breeches  or  short  drawers.  They  reach  be- 
low the  knees,  and  fit  tight. 

Cholna  UU>-  or  Churna  ^Jf-  or  Jangeca  wjI:>-  —  still 
shorter  breeches  than  the  preceding,  reaching  only 
half  way  down  the  thighs. 

Chuddee  i_sSs>- — shorter  still  than  cholna.^  having  scarcely  any 
legs  at  all. 

Moond  iXiyo — a  cloth  three  cubits  long,  wound  round  the 
pelvis,  worn  by  Moplays. 


xiv  APPENDIX. 

Paeetaba  -jIj'c^Ij — stockings  or  a  sliort  kind  of  socks,  worn 
by  the  opulent  during  the  cold  season,  called  Joorab 
^-r']/^  ,  made  of  cotton  or  silk,  or  both  intermixed,  and 
of  various  colours.  Those  which  are  remarkably  thick 
rarely  reach  above  the  ankles.  Persons  of  the  first 
rank  have  ihe'xrjoorabs,  as  also  their  d'ustunas  or  gloves, 
made  of  shawl. 

6.  Foot  Dresses. 

Jootee  cJjr>- — or  shoes,  which  are  of  different  forms  ;  such  as 
1.  Nowkdur j\^CJy)  ,  the  toe  part  is  terminated  by  a 
long  pointed  strip,  usually  of  leather  lined  with  cloth, 
that  curls  inwards  over  the  toes;  without  this  the  shoes 
would  be  considered  both  unfinished  and  vulgar;  2. 
Appashaee  {J^^^\  ',  3.  Chanddoree  i^^jJuU-  ;  4. 
ChuppjjlJ^;  5.  Zaj/rpdee  ^\jjij  ;  6.  Kufnh  i^^ ; 
7.  Ghetlee  ^^^J:^^ ;  8.  Faj/shazcuree  lSj^^,  '.  9'  Nali/n 
jjJ-*3  ;  10.  Churhuwan  (^,l^'"i>- .  Some  of  these  shoes 
are  made  of  a  very  thick  and  rich  stuff,  embroidered 
in  a  splendid  manner  with  silver  and  gold,  and  beset 
with  spangles. 

Moza  Hjyc — or  boots,  made  of  different  sorts  of  coloured 
leather. 


If.     Female   Dresses. 
1.  Head  Dresses. 
Taj  -.\j — the  same  as  that  worn  by  men. 

Assa  «ic  or  Kussazoa  \jLJ — a  handkerchief  tied  round  the 
head  on  going  to  bed. 

Muqna  j_lJU  or  Ghoongut  CLSj^^ — a  handkerchief  of  fine 
muslin  thrown  over  the  head,  which  covers  the  face 
after  the  manner  of  a  veil. 

Moobaf  u^\^ — a  slip  of  red  cloth,  a  skein  of  thread,  or  a 
fillet  of  brocade  tied  to  the  end  of  the  chooiitec^  to  pre- 
vent its  unravelling. 


APPENDIX.  XV 

2.  Body  Dresses. 

Bazooj\\i  Koortunee  ij^S  Koorta  Jo  or  Koortee  <^J> — 
a  kind  of  short  shirt,  reaching  down  to  the  hips,  with 
very  short  (if  any)  sleeves;  sometimes  open  at  the  upper 
part  of  the  chest  in  front. 

Choice  iJj-=*- — a  sort  of  a  bodice  or  spencer,  which  fits  close, 
and  only  extends  downwards  to  cover  the  breasts,  but 
completely  shows  their  form.  It  has  tight  sleeves, 
which  reach  half  way  (or  less)  down  between  the 
shoulder  to  the  elbow  ;*  and  a  narrow  border  of  em- 
broidery, or  silk,  &c.  of  a  different  colour  sewed  on 
round  all  its  edges.  It  is  put  on  as  a  spencer,  and  the 
two  ends  tied  together  in  front. 

Ungeea  L>j1  or  Muhrum  (»jS^ — in  regard  to  the  sleeves  and 
length  of  bodice  as  the  preceding,  but  instead  of  being 
tied  in  front  and  only  at  the  bottom,  it  is  put  on  as  a 
straight  jacket,  and  fastened  behind  above  and  below, 
leaving  about  four  fingers  breadth  of  the  back  bare. 

Pishwaz  j\yLJ  or  Tilluk  ulisij — not  unlike  the  male  jama, 
but  only  reaching  to  below  the  knees,  and  is  of  coloured 
muslin  ;  it  is  double-breasted,  and  the  two  flaps  fastened 
in  two  places  on  each  side. 

3.  Leg  Dresses. 

Shurraee  i^y^  or  Shilwar y^L^ — long   drawers,   the   same 

as  that  of  the  men,  except  that  women  generally  wear 

them  tisrhter. 
L'hunga  oo^^  or  Tobund  J^iy — a  kind  of  petticoat,  or  a  mere 

skirt,  which  is  tied  round  the   loins,  and   extends  to  the 

feet  or  ground. 
Saree  l-^Lj — a  dress  consisting    of  an   entire  piece  of  cloth 

(white  or  coloured),   wrapped  several  times  round  the 


*  Never  longer,  as  that  would  approximate  too  much  to  the  Hindoo 
manner  of  having  it  entirely  down  to  the  elbows.  The  latter  avoid  shorter 
ones,  for  a  contrary  reason. 


xvi  APPENDIX. 

loins;  and  falling  down  over  the  legs  to  the  ankle,  serves 
as  a  petticoat.  The  other  end  is  passed  over  the  head, 
and  hangs  down  on  one  side. 
Orhnce  ^^J^Jy  Ddmnee  f^'^^i^  or  Diioonee  ii»\d — a  wide 
piece  of  muslin,  generally  coloured  and  of  superior 
quality,  thrown  over  the  left  shoulder,  which  passino- 
under  the  right  arm  is  crossed  under  the  middle,  and 
being  tucked  into  the  I'hiniga,  hangs  down  to  the  feet. 
One  end  of  it  is  sometimes  spread  over  the  head,  and 
serves  for  a  veil. 

Kuppur-p'hool  J^,  j-^ — a  silk  cloth,  worked  with  gold  and 
silver  flowers,  worn  as  a  sarce. 

G'hansee  ^^^\^ — a  piece  of  gauze,  worn  as  an  orhnee  over 
a  Vhimga. 

Chudur jS:>-  corrupt,  of  Chadur  jS^ — a  sheet,  thrown  over 
the  head,  which  covers  the  whole  body,  and  reaches 
down  to  the  ground.  Women  generally  wrap  them- 
selves in  it  on  going  out  into  the  streets,  taking  especial 
care  to  conceal  with  it  their  faces;  which,  if  they  be 
old  and  ugly,  they  are  more  particular  in  doing.  They 
also  sleep  wrapped  up  in  it. 

lioorqa  ^_J^ — a  white  sheet  thrown  over  the  head,  which 
conceals  the  whole  body.  It  has  a  net-worked  space 
opposite  the  eyes  through  which  they  see,  while  the 
face  is  effectually  hid  from  view.  This  is  used  by  mo- 
dest women,  who  cannot  afford  to  go  in  doolees  or  pa- 
lankeens, but  are  obliged  to  walk.  It  is  not  unusual 
to  see  such  a  figure  mounted  on  a  bullock,  which  to  a 
stranger  and  at  a  distance  does  not  look  unlike  a  ghost. 
4.   Foot  Dresses. 

Jooiee  t-ij^ — or  shoes,  or  rather  slippers  (which,  as  soon  as 
they  return  home  from  walking  to  their  seat  on  the  carpet 
are  thrown  aside) ;  named  according  to  their  form, 
koicsh  (jL^ ,  without  heels,  the   back   part   being  flat- 


APPENDIX.  xvii 

tened  clown  under  the  foot.  Chinauh  Jvi*^  ,  without 
any  back  piece,  the  quarters  terminating  under  the 
ankles  on  each  .side,  with  raised  heels  perhaps  an  inch 
high.*  Payshawuree  cJ;^^  •>  Ghayilee  ^^J^^  »  oi" 
Chandoree  ^5J•l^3l^>~  . 
N.  B.  Children,  in  addition  to  wearing  any  of  the  preced- 
ing clothes,  wear  in  their  infancy  what  is  called  u 
shulooka  l^^jLij  ,  which  consists  of  a  couple  of  pinafores, 
one  worn  on  the  breast,  the  other  on  the  back,  and 
fastened  above  and  below  the  shoulders. 


IV.     A  LIST  of  JEWELS   or   ORNAMENTS   {j^j 

l;»^^r    .:kxj  )  worn  hy  Moosulman  Worn  en  A 

Ornaments  worn  on  the  Head. 

Soorij  ff^jy^  or  Sisj^houl  J»y^_^p^ — a  large  circular  beauti- 
fully embossed  golden  ornament,  worn  on  the  back  part 
(nearly  on  the  crown)  of  the  head. 

Raktee  ^J^\j — (usually  worn  by  Hindoo  women)  the  same  as 
the  preceding.     When   worn  by  Moosulman   women  it 


*  Men  usually  wear  only  embroidered  shoes ;  but  women  have  an  abun- 
dance of  various  coloured  foils,  principally  purple  or  green,  or  the  wings  of 
green  beetles,  fastened  down  to  the  body  of  the  vamp  (which  is  of  some 
bright  coloured  broad-cloth),  and  serving  by  the  manner  in  which  they  are 
disposed  to  fill  up  the  pattern  of  the  embroidery.  This  is  either  of  gold  or 
silver  thread,  or  very  small  bugles,  not  dissimilar  to  seed  pearls.  Those 
who  cannot  afford  such  decorations,  are  content  with  silken  ornaments. 

f  All  ornaments  worn  on  the  head,  ears,  nostrils,  neck,  arms,  wrists,  and 
hands,  by  the  respectable  classes  of  people  are  made  of  gold  ;  by  the  lower 
classes  of  people,  the  ear  ornament  called  dundeean,  and  the  neck  ring 
called  hunslee,  together  with  all  worn  on  the  arms,  wrists,  and  fingers,  are 
of  silver.  Butchers  (be  they  ever  so  rich,  and  able  to  afford  to  liave  them  of 
gold),  durst  not  make  them  but  of  silver.  The  other  ornaments,  viz.  of  the 
loins,  ankles,  feet,  and  toes,  are  by  the  lower  and  middling  classes  of  people 
of  silver;  but  among  the  nobility  of  gold.  It  is  inconceivable  what  some 
women  undergo  for  the  sake  of  displaying  their  riches  in  this  way. 


j^^iii  APPENDIX. 

is  made  a  quarter  of  the  size,  and  worn  between  the  pre- 
ceding and  the  following  one. 
Chand  jjU- — a  semi-lunar  golden  ornament  worn  under  two 

others  on  the  head. 
Choontee  ^y>- — false  hair  braided  together,  having  a  large 
golden  knob  or  cup  above  and  several  smaller  ones  be- 
low, this  is  plaited  with    the  natural  hair  of  the  head. 
The  chooniee  sometimes  consists  of  silk  or  cotton  thread, 
with  which  the  hair  is  tied. 
Mirza-bay-purwa  \j,jJ   ^y,   \}j^ — three  small   delicate  golden 
chains,  worn   as  the  teeka^  fixed  to  the  hair  by  small 
hooks ;  the  lower  hanging  ends  being  either  set  or  not 
with  precious  stones. 
Mang  {±tj[^  or  Mangputiee  ^5j  i^JjVo  — a  golden  ornament 
worn  over  the  line  on  the  top  of  the  head  where  the  hair 
is  parted,  reaching  to  the  back  part  of  the  head. 
Teeka  l^  or  Mang-ieeka  IL!)  t^U — any  golden  ornament 
worn  on  the  forehead,  whether  it  be  a  single  round  one  set 
with  precious  stones  fixed  on  or  glued  to  the  centre  of  the 
forehead,  or  one  hanging  from  the  parting  of  the  hair  to 
the  spot  between  the  eyes.     This  frontal  ornament  has 
usually  a  star  or  radiated  centre,  of  about  two  inches  in 
diameter,  set  in  gold,  and  richly  ornamented  with  small 
pearls,  of  which  various  chains  are  attached,  aiding  to 
support  it  in  its  position  on  the   centre  of  the  forehead. 
A  triple  or  quadruple  row  of  pearls  passes  up  the  centre 
of  the  mang^  or  the  part  where  the  hair  is  parted  ;  the 
hair  being  divided  and  kept  down  very  flat.  '  The  centre 
piece  (and  occasionally   each  end  piece  also)   is   com- 
posed of  precious  stones,  such  as  topaz,  emerald,  ruby, 
amethyst,  &c.     Sometimes  the  centre  is  of  one  colour 
and  all  the  rays  of  some  other;  or  the  latter  are  alter- 
nate.    Thus  the  mang-ieeka  is  not  a  very  light  orna- 
ment, but  it  is  extremely  splendid,  and  being  generally 


APPENDIX.  xix 

set  in  gold  often  very  valuable.  One  of  a  very  ordinary 
description  will  cost  full  twelve  or  fifteen  guineas, 
though  composed  of  coloured  glass  or  crystal,  or  foils. 
When  made  of  precious  stones,  the  price  may  reach  to 
any  extent. 

Surra-surree  i^j^Sj.^ — (a  Hindoo  ornament).  An  elegant 
and  delicate  golden  ornament,  which  forms  two  semi- 
circles, bordering  the  edge  of  the  hair  parted  in  a  simi- 
lar manner  to  each  side. 

1.   Ornaments  worn  on  the  Ears. 

European  ladies  are  content   with    one  appendage  at  each 

ear,  while  the  females  of  Hindoostan  think    it   impossible  to 

have  too  many. 

Kurrunplwol  (^^j  ^ji — a  gold  ornament,  having  a  star  or 
radiated  centre  of  about  an  inch  and  a  half  in  diameter, 
sometimes  richly  ornamented  with  precious  stones.  It 
is  fixed  into  the  lobe  of  the  ear  both  by  the  usual  mode 
of  piercing,  and  by  a  chain  (sunkulee)  of  gold  passing 
over  the  ear,  so  as  to  bear  the  weight  of  the  kurrun- 
p'hool  and  jhoomka^  which  would  else  cause  the  lobe 
to  be  greatly  extended  downwards.  It  is  however  to 
be  remarked,  that  most  of  the  inferior  women  have 
large  holes  in  that  part  of  the  ear,  wide  enough  to  pass  a 
finger  through  (and  the  Arwee  [Malabar]  women  on  the 
Coromandel  coast,  especially  at  Madras,  large  enough  to 
pass  a  ring  an  inch  and  a  half  in  diameter).  Even  the 
higher  orders  consider  an  aperture,  such  as  would  admit 
a  pea,  rather  honourable  than  otherwise,  from  its  in- 
dicating the  great  weight  and  consequent  value  of  their 
jewels. 

Jhoomka  \^j^ — is  always  of  solid  gold,  and  consists  of  a 
hollow  hemisphere  or  bell,  curiously  fillagreed,  and 
about  an  inch  in  diameter.  The  edges  suspend  small 
rods  or  pendants  of  gold,  each  furnished  with  one  or 
more  small  pearls,  garnets,  &c.,  sometimes  a  dozen  or 
c  2 


xx  APPENDIX. 

two  pendants  being  attached  to  the  circumference  of 
each  jhoomka,  sometimes  suspending  a  hundred  pearls. 
In  the  upper  part  is  a  small  perforated  stud,  sometimes 
ornamented,  through  which  a  ring  about  the  thickness 
of  a  fine  knitting  needle,  and  not  less  than  half  an  inch 
in  diameter,  is  inserted,  it  previously  passing  through 
the  ear  in  the  part  usually  pierced.  This  ring,  like 
every  other  fastening  made  to  pass  through  the  ears 
or  nose,  is  of  the  purest  gold.  It  is  so  pliant,  that  the 
little  hook  made  at  one  end,  by  bending  the  wire  to  fix 
it  into  a  minute  loop  or  eye  formed  at  the  other  end 
by  twisting  it,  may  be  straightened  at  pleasure  by 
means  of  the  nail  only.  In  general  however  the  jhoom- 
ka   is    fixed  to  the   lower  edge   of   the   kurrunp^hool. 

Sunkulee     Jili«: — or  gold  chains  (sometimes  ornamented  with 
pearls)  which  support  the  ears  and  its  appendages. 

Kullus  \j^ ' 

Boogray  ^'€S — (a  Hindoo  ornament). 

Patan  ,.,\j"b — lit.  leaves,  because  resembling  them,  worn  in 
any  part  of  the  ear  except  in  the  lobe  and  the  little  ear. 

B'hadooreean  ^Vj^^  ^"^  HunAeean  (^V.^*^ — ^'i^se  which 
comprehend  a  number  of  small  rings  of  pure  gold,  or 
in  case  of  poverty  of  silver,  or  even  of  tin,  are  affixed,  all 
alono-  the  border  of  the  ear,  which  is  pierced  for  that 
purpose.  The  number  worn  is  from  four  to  eleven,  ge- 
nerally the  latter  :  that  is  to  say  in  one  ear,  the  left 
having   invariaby  one  less. 

Moorkeean  ^J^j^ — or  a  small  jhoomka,  worn  in  the  litde 
ear. 

Morneean  ij^jy« — the  same  as  haysur  (nose  orn.)  worn  on 
the  top  of  the  ear. 

Alloluq  (Jiyi\  . 

Ooddraj  J\j'^\ — stone  ear-rings. 


APPENDIX.  XXi 

Hulqa  JjJj*-  or  Doorj^ — a  ring  worn  on  the  little  ear. 

Kflti  Baoolee  |<JjV  U     ' 

Long  i^SJy  • 

Punklia  I^Gj  . 

Much-cWhee  ^^^^s^  - 

2.  Ornaments  worn  on  the  Nose. 

The  nose  has  its  share  in  the  decoration  of  the  Hindoostanee 

ladies,  and  bears  several  ornaments. 

NuVh  ^ — an  ornament  passed  through  the  left  nostril,  con- 
sists of  a  piece  of  gold  wire  as  thick  as  a  small  knitting 
needle,  with  the  usual   hook  and   eye,  and   furnished    at 
the  centre,   or  nearly  so,  with  several  garnets,   pearls, 
&c.,  perhaps  to  the  number  of  seven  or  more,  separated 
by   a  thin  plate  of  gold,  having  generally  serrated  or 
scolloped   edges,    and     being   fixed    transversely   upon 
the  wire,  which  passes  through  their  centres,  as  well  as 
through  the   garnets,   pearls,    &c.     The  common  dia- 
meter of  the  circle  of  a  nuVh  is  from  one   inch   and  a 
half  to  two  and  a  half.     On  the  coast  of  Coromandel  a 
somewhat  similar  ornament  is  worn  in  each  ear  by  men 
of  respectability  (called /jogoo/.   Vide  Index). 
Boolaq  J^ — of  these  there  are  two  varieties,  viz.  boolaq  and 
chand  kay  boolaq.     The  boolaq  is  a  nasal  trinket,  flat, 
in  form  not  unlike  that  article  of  furniture  called  a  foot- 
man, and  has  at   its  narrowest  part   a  couple    of  eyes. 
It  is  appended  to  the  middle  septum  or  centre  cartilage 
of  the  nose,  by  means  of  a  gold  screw  passed  through 
an  orifice  in  it.     The  ornament  lays  flat  upon  the  upper 
lip,  having  its  broad   end  furnished    with  pendants   of 
pearls,  and  its  surface  set  with  precious  stones. 
Baysur  j^^   or  Mornee  ^jjyo — worn  on    the    right    nostril. 
Those  who  wear   this  ornament  and  the  next   are  nick- 
named baysur-wdlee  and  p''hoollee-wdlee. 
P'hooUee  ^^,J — this  ornament,    like  the  baysur,  is  invariably 
worn  on  the  right  wing  of  the  nose. 


XX  ii  APPENDIX. 

NuVhnee  ^ji^ — a  small    ring   worn  on   the   left   nostril   by 

children. 

3.  Ornaments  worn  round  the  Neck. 

The  neck  is  not  forgotten   among  those  lavish   decorations, 

of  which  the  native  ladies  are  so  fond.     It   is  furnished   with 

various  kinds  of  necklaces. 

Luch-ch'ha  *  \^' — a  necklace  worn  tight  round  the  neck, 
formed  of  gold  beads  (called  munka  Ki^),  and  pute 
Cl.^^  (or  glass  beads). 

Hulla  Jj6  or  Neembolee  ^)^^ — the  same  as  the  preceding, 
but  longer  and  hanging  down. 

Chowkree  [^^y>- — a»  ornament  worn  tight  round  the  neck, 
formed  of  stars  of  gold,  strung  on  three  black  silk  or 
wire  threads,  with  kalee-pote  +  or  black  glass  beads 
filling  up  the  interstices. 

Jignee  ^J-^, a  small  semilunar  ornament  worn  in  the  cen- 
tre of  a  string  of  beads,  &c. 

Pudduck  C^^l  . 

Joio-un  Mala  iUc  ^^  • 

Chunduti'har  j\si  ^X>j>'  or  Nozcsur-harj\St>j^y  . 

Mohun-mald  j\^  ^i>ye . 

GuUayrec  \^j-^  • 

Chowsayree  i^j^»s>~ —not  unlike  the  bazoo-bund,  but  worn 
tight  round  the  neck  and  hooked  behind. 

Chumpa-kullee  ^  Li^ — this  is  made  of  separate  rays,  each 
intended  to  represent  the  unblown  flowers  of  the  chum- 
pa  (Michelia  champaca,  Lin.),  to  the  number  of  from 
forty  to  eighty  or  more,   strung  together.     This  orna- 


*  The  hch-ch'ha,  gulsayree,  nufh,  and  hunggree,  are  four  ornaments  quite 
essential  to  matrimony.  Even  the  poorest  cannot  enter  the  connubial  state 
without  having  them. 

t  Pole  or  glass  beads.  Of  these  three  varieties  are  in  use,  viz.  kdke-pote 
or  black  glass  beads,  most  generally  used  ;  hurree  pote  or  green  glass  beads; 
and  Id  pote  or  /a/ t/eeuK  red  glass  beads;  the  former  cast  into  a  round  shape, 
the  latter  cut. 


APPENDIX.  xxiii 

ment  is  usually  worn  rather  loose,  that  it  may   reach 
half  way  down  the  bosom.     The  mounting  is  gold  or 
silver,  according  to  the  means  of  the   wearer,  and  the 
rays  or  flower-buds  are  in  imitation  of  the  mdng-teeka  ; 
either  crystals  set   in    foils,  chiefly   white,   or  precious 
stones  of  one  colour,  throughout  the  ornament ;  or,  it  is 
wholly  composed  of  gold. 
Dooluree  ^J)Ci — lit.  two  strings.     Two  rows  of  small  round 
gold  beads  {munkay)  threaded  on  silk.     When  the   or- 
nament consists  of  three  rows,  it  is  called  tee-luree  ;  of 
four,  chaoo-luree  ;  of  five,  puch-luree  or p (Inch- luree. 
Toolsee  ^-J-J" — nearly  the  same  as  the  doo-luree,  except  that 
instead  of  the  gold  beads  being  round   they  are   of  an 
octagonal  shape. 
Poorneed  kay  Gulsayree  ^Jj^  ^  V^,  • 
Towq  jy  H«ns  jj-jltt)   or  Hum-lee  ^L-iis — is  a  solid  collar 
of  gold  or  silver,   weighing  from  four  ounces  to  nearly 
a  pound.     The  latter  must  be  highly  oppressive  to   the 
wearer,  especially  as  they  are  only  used  on   high  days 
and  holidays;  the  general  standard  may   be    computed 
at   about  six  or  seven   ounces.     Being   made  of  pure 
metal,  they  are  easily  bent,    so  as  to  be  put  on  and  off". 
They   are   commonly  square  in  front   under   the    chin 
for  several  inches,  and  taper  off*  gradually   to  not  more 
than  half  their  greatest  diameter,  terminating    at  each 
end  with  a  small  knob,  cut  into  a  polygonal  form.    This 
ornament  is  sometimes  carved  in  the  oriental  style,  either 
through  the  whole  length,  or  only  on  the  front. 
Mwikeean  ka  Imr  j\&>  ^  JJ^  or  Har  j\^—or  necklace,  of 
pearls,  large  gold  beads  (munkay),  corals,  garnets,  &c. 
Puiid  b —  . 

Tdweezji,^^ — most  of  the  Hindoostanee  women  wear  round 
their  necks,  strung  upon  black  silk  thread,  tdweezes, 
which  are  silver  cases  enclosing  either  quotations  from 


xxiv  APPENDIX. 

the  Qoran,  some  mystical  writings,  or  some  animal  or 
vegetable  substance.  Whatever  may  be  the  contents, 
great  reliance  is  placed  on  their  efficacy  in  repelling 
disease  and  averting  the  influence  of  witchcraft  (jddoo), 
of  which  the  people  of  India,  of  every  sect,  entertain  the 
greatest  apprehension.  Hence  it  is  not  uncommon  to 
see  half  a  dozen  or  more  of  these  charms  strung  upon 
the  same  thread  ;  sometimes  with  the  addition  ofbiighna 
U^,  or  the  teeth  and  nails  of  a  tiger,  which  are  hung 
round  the  neck  of  a  child.    Vide  p.  356. 

4.  Ornaments  worn  on  the  Upper  Arm,  or  Armlets. 

Bhooj-bund  SUJ)  ^.  or  B'dzoo-bimd  >^^j\i — a  trinket  adorned 

with  semicircular  ornaments  made  hollow,  but  filled  up 
with  melted  rosin.     The  ends  are  furnished   with   loops 
of  the    same    metal,  generally   silver,  and   secured   by 
silken  skeins. 
Dholnai/  ^J^JbS  . 

Baoola  |<JjV — on  ornamented  gold  ring. 

5.  Ornaments  worn  round  the  Wrist,  or  Bracelets. 
The  wrists  are  always  profusely  decorated. 

KuYvci  IP — a  ring  worn  on  the  wrist,  ankle,  &c.  a  massive 
ring  of  solid  silver,  weighing  from  three  to  four  ounces. 
These  rings  are  commonly  hexagonal  or  octagonal,  of 
an  equal  thickness  throughout,  and  terminated  by  a 
knob  at  ench  end,  the  same  as  in  the  hunslee.  This 
ornament  being  of  pure  metal,  may  be  opened  sufficient- 
ly to  be  put  on  or  off  at  pleasure ;  the  ends  being  brought 
together  by  an  easy  pressure  of  the  other  hand. 

Kunggun  ^S^ — Ek-hara,  k.  and  Do-hara,  k. 

Pozunchcedn  j^L^i^ — Ag  kay  p"" hool  hay  P.  and  Luhsun 
kay phank  kay  P.;  a  bracelet  formed  of  small  pointed 
prisms  of  solid  silver,  or  hollow  of  gold  filled  with 
melted  rosin,  each  about  the  size  of  a  very  large  barley 
corn,   and  having  a  ring  soldered  to  its  bottom.     These 


APPENDIX.  XXV 

prisms  are  strung  upon  black  silk  as  close  as  their  point- 
ed or  perhaps  rounded  ends  will  admit,  in  three  or 
four  parallel  rows,  and  then  fastened. 

Puiiree  i^^ — gilt  brass  rings,  a  quarter  of  an  inch  broad: 
from  one  to  four  are  worn  on  each  wrist.  Should  they 
wear  bunggrees,  only  a  couple  of  these  are  worn,  one  on 
each  side  of  the  bimggrees. 

Choor  j^^- — an  ornament  consisting  of  several  puiirees  joined 
together. 

Munggultee  ic^x..^  . 

Aleji}. 

To-rray  LJjyi 

Butiggreean  i^J^,?^, — they  consist  of  thin  rings  made  of  dif- 
ferent coloured  glass,  and  worn  on  the  wrists.  They  are 
universally  worn  by  the  women  in  the  Deccan,  and  their 
fitting  closely  to  the  wrist  is  considered  as  a  mark  of  de- 
licacy and  beauty;  for  they  must  of  course  be  passed 
over  the  hand.  In  doin<r  this  the  fino-ers  are  cracked 
and  the  hand  well  squeezed,  to  soften  and  mould  it  into 
a  smaller  compass ;  and  a  girl  seldom  escapes  without 
drawing  blood  and  rubbing  part  of  the  skin  from  her 
hand.  Every  well  dressed  woman  has  a  number  of 
these  rings  on  each  arm.  The  usual  number  is  from 
ten  to  sixteen.  If  they  wear  other  golden  ornaments 
along  with  them  they  are  fewer,  if  not,  a  greater  num- 
ber, agreeably  to  fancy;  but  invariably  one  more  on 
one  wrist  than  the  other. 

Chooreean  f^y>- — bangles  or  rings  made  of  sealing-wax 
(lac),  and  ornamented  with  various  coloured  tinsel.  Also 
called  Nuqdajf  kajora. 

Hirnbalay — worn  along  with  bunggrees,  singly,  and  next  to 
the  body. 

Astiir — worn  singly,  and  next  to  the  hand. 

6.  Ornaments  worn  on  the  Fingers,  or  Rings. 

Unggoihee  t^^Jy^'  or  Chliap  c— ?l(j»>- — rings  of  various  sorts 


xxvi  APPENDIX. 

and  sizes  worn  on  any  finger,  generally  of  gold,  those 
of  silver  being  considered  mean. 

Arsee  ^^j\  or  A eena  >:'^i\ — or  looking-glass.  The  thumb  of 
each  hand  has  a  ring  which  fits  close,  having  a  small 
mirror  about  the  size  of  a  halfpenny  fixed  upon  it  by 
the  centre,  so  as  to  accord  with  the  back  of  the  thumb. 
The  deena  should  be  of  gold  ;  but  on  account  of  the 
quantity  of  gold  required  wherein  to  set  the  glass,  many 
content  themselves  with  silver  mounting.  That  a  small 
looking-glass  may  at  times  be  commodiously  situated  at 
the  back  of  the  thumb,  will  not  be  disputed ;  but  what 
shall  be  said  of  that  preposterous  custom  which  Eu- 
ropeans have  witnessed,  of  wearing  a  similar  ornament 
on  each  great  toe. 

Unggooshtdn  ^^\:iJL>j\  or  Huddeedroo  jj\i^Sib — a  particular 
kind  of  ring,  an  inch  broad,  worn  on  the  thumbs,  only 
during  the  wedding  days,  or  for  six  or  twelve  months 
after,  when  it  is  melted  down  and  converted  into  any 
thing  else. 

Ch^hullay  tX\^  Kungnee  ke  Cli'hullay^  Kunkree  ke  beej 
ke  Cli'hullay^  Sdday  CK'hullay — usually  about  the  fifth 
of  an  inch  broad,  very  thin,  and  for  the  most  part  with 
bended  edges. 

7.  Ornaments  worn  round  the  Waist  or  Loins. 
Kummur-putid  lib -^  or  Sdda-puHee  ^Jlj  HiA^ — i.  e.  plain,  or 

a  simple  flat  ring,  one  inch  and  a  half  broad,  which  en- 
circles the  waist,  being  carved  at  the  ends  where  they 
are  hooked. 

Kummiir-sdl  JLj^  or  Koorsdn  ka  puiiee — consisting  of 
small  square  tablets  two  inches  broad,  which  are  carved 
and  fixed  by  hinges,  worn  as  the  preceding. 

%ur-kummur  j^^jj  . 

8.  Ornaments  worn  round  the  Ankles  (Ankj.ets)   and 

Feet. 
Lool  f\y  . 


APPENDIX.  XXV  ii 

To-rruy  iJ%'J — an  ornament  like  a  chain. 

Pyn-jun  l^t^^V — little  bells  fastened  round  the  feet  of  children. 

Pdel  J.;Ij  . 

Paezeb  ^— ^.  J  lJ^ — consists  of  heavy  rings  of  silver  resembling' 
a  horse's  cub  chain,  set  with  a  fringe  of  small  spherical 
bells,  all  of  which  tinkle  at  every  motion  of  the  limb. 

Maynhdee  ^^^X^i-^  . 

Ghoonggroo  ^f^->^' — are  of  two  kinds,  viz.  1.  Atnmeejieean 
i^\^--o\  ;  2.  Ch'huglee  Ghoonggroo  ^^^^f  ^^x^  . 

Ku-xvci  Vji — rings  of  silver,  made  very  substantial,  not  weigh- 
ing less  than  half  a  pound  each. 

9.  Ornaments  worn  on  the  Toes. 

Anwui  iJ!jyi\ — a  ring  furnished  with  little  bells,  and  worn  on 
the  great  toe. 

Bich'hway  ^^j^^  or  Kooireean  ^,,y..y — rings  worn  round 
the  toes,  and  attached  along  each  side  of  the  foot  to  the 
2idee-zeb. 

Chiikeean  (juijb>- . 

Cli'hullay  ^X--^ — is  like  the  one  of  the  same  name  worn  on 
the  thumb.     This  is  worn  on  the  great  toe. 

Muttay  ^Ji'O — a  Hindoo  ornament. 

Besides  the   preceding,  there  is  an  ornament  which  covers 

the  pudendum  in  young  girls,  made  generally  in   the  shape  of 

a  vine  leaf,  and  suspended  to  a  string  tied  round  the  waist. 


V.     MOOSULMAN   COOKERY, 

(including  the  various  Dishes  alluded  to  in  this  Work), 

1,  PoLAoos  X  . 

Polaoo  Yekhnee,  vulgo,  Ak'hnee  Pillaoo  jh  ^^^^  or  K'hara 
Polaoo — the  common  kind  is  prepared  with  rice,  meat, 
ghee,  duhee  (or  curdled  milk),  and  spices;  such  as 
shah  zeeree  (a  variety  of  the  cummin  seed),  cardamo- 
mums,  cloves,  cinnamon,  dhunneea  (or  coriander  seed). 


xxviii  APPENDIX. 

and  kolmeer  (or  the  leaves  of  the  coriander  plant),  black 
pepper,  green  ginger,  onions,  garlic,  and  salt.  A  good 
receipt  for  it  is  as  follows :  Take  half  a  seer  of  mutton, 
four  or  five  onions  (whole),  one  piece  of  green  ginger, 
two  dried  cassia  leaves  (tai/j-pat),  eight  corns  of  black 
pepper,  six  seers  (or  twelve  pounds)  of  water  ;  boil  these 
together  in  an  earthen  vessel,  until  one  and  a  half  or 
two  seers  of  fluid  remain  ;  take  the  pot  off  the  fire, 
mash  the  meat,  &c.  with  the  liquor,  and  strain  it  through 
a  towel.  Set  aside  this  i/ekhnee  (or  broth).  Take  rice 
one  poa  (eight  ounces),  wash  it  well  and  dry  it  by 
squeezing  it  firmly  in  a  towel.  Put  one  poa  ghee  (or 
butter)  into  a  saucepan  or  tinned  copper  vessel  and  melt 
it ;  fry  in  it  a  handful  of  onions  sliced  longitudinally, 
and  when  they  have  acquired  a  red  colour,  take  them 
out  and  lay  them  aside.  In  the  ghee  which  remains, 
fry  slightly  a  fowl  which  has  previously  been  boiled  in 
a  half  or  one  seer  of  water,  then  take  out  the  fowl,  and 
in  the  same  ghee  add  the  dried  rice,  and  fry  it  a  little. 
As  the  ghee  evaporates  add  the  above  broth  to  it,  and 
boil  the  rice  in  it.  Then  put  into  it  ten  or  twelve  cloves, 
ten  or  twelve  peppercorns,  four  pieces  of  mace,  ten  or 
twelve  lesser  cardamoms,  all  whole  :  one  dessert  spoon- 
ful of  salt,  one  piece  of  green  ginger  cut  into  fanciful 
slices,  and  two  tayjpat  or  dried  cassia  leaves.  When 
the  rice  is  sufficiently  boiled,  remove  all,  except  a  very 
little  fire  from  underneath  and  place  it  on  the  top  of  the 
brass  cover.  If  the  rice  be  at  all  hard,  add  a  very  little 
water  to  it  and  stir  it  about,  and  put  the  fowl  also  now 
in  to  imbibe  a  flavour.  On  serving  it  up,  place  the  fowl 
on  a  dish  and  cover  it  over  with  the  rice,  garnishing 
the  latter  with  two  or  four  hard  boiled  eg'w's  cut  into 
two,  and  the  fried  onions. 
Qoorma  PolaooVh  K^j^s — as  the  preceding,  except  that  the 
meat  is  cut  into  very  thin  slices. 


APPENDIX.  XXIX 

Meetha  Polaoo  Jh  V^^-^ — made  of  rice,  sugar,  ghee,  aro- 
matics  ;   and  instead  of  ginger,  aniseed. 

Moozafur  Polaoo  yj  j^j-<  or  Shushrunga  Polaoo  uj.,l-i 
•ib — as  Moozafur  Shola,  but  not  so  watery. 

Tdree  Polaoo  %j  i^j^ — rice,  meat,  turmeric,  and  ghee. 

Sooee  Polaoo  .w  lJ^ — prepared  with  the  addition  of  sooee 
or  dill  seed. 

Much-cK'hee  or  Mdhee  Polaoo  jL  ic^^  V.  15V?"'* — sa'i^e  as 
yekhnee,  but  substituting  fish  for  the  meat. 

Umlee  Polaoo^  iS^^ — asyekhnee,  with  the  addition  of  ta- 
marind. 

Dumpokht  Polaoo  Aj  i^,^.g^ /» J — asyekhnee,  but  when  nearly 
ready  adding  the  ghee  and  giving  dum,  (i.  e.  leaving  it 
closed  up  with  hot  embers  put  both  below  and  above  it, 
till  the  moisture  be  evaporated). 

Zurda  Polaoo  i^  !(Jjj — as  the  preceding,  with  the  addition 
of  saffron. 

Kookoo  Polaoo  ^^j  ^^  . 

Moala  Polaoo^  AJ^-*  • 

Dogosha  Polaoo  VL)  Jiiji^d — rice,  meat,  ghee,  and  spices  ; 
making  it  excessively  hot  with  the  spices. 

Polaoo-e-Mugzeeat  CUv\k^  yj — to  meetha  polaoo  add  ker- 
nels of  fruits  (such  as  almonds,  pistachio  nuts,  &c.). 

Moozdfurshola  Ji-l^L* — made  with  rice,  saffron,  milk,  rose->. 
water,  and  sugar,  of  a  thin  consistence  :  it  is  very  cooling. 

Birreednee  i3^t> — as  qoorma  polaoo,  with  marrow  and  plenty 
of  spices,  and  the  addition  of  limes,  cream,  and  milk; 
or  take  raw  meat  one  seer  (two  pounds),  cover  it  with 
duhee,  ginger,  garlic,  and  salt,  and  set  it  aside  for 
three  hours  in  a  covered  vessel.  Fry  four  pice  weight 
(two  ounces)  of  onions  sliced,  in  one  and  a  half  pow 
(twelve  ounces)  o^ ghee  in  an  earthen  pot;  take  out  the 
fried  onions  and  three  quarters  of  the  ghee,  fry  half  the 
meat  in  the  ghee,  and  take  it  off  the  fire ;  boil  one  seer 


XXX  APPENDIX. 

(two  pounds)  of  rice  in  water.  On  the  fried  meat 
scatter  half  the  boiled  rice,  sprinkle  some  spices  and 
onions  over,  and  pour  a  little  of  the  ghee  into  it ;  repeat 
the  layers  of  meat,  rice,  spices,  onions,  and  ghee  as 
before.  Afterwards  pour  a  little  milk  over  the  whole, 
sufficient  to  soften  the  rice ;  make  the  earthen  pot  air- 
tight with  flour,*  and  cook  it  on  a  charcoal  fire. 

Mootunjun  Polaoo3j  ^sx^^ — rice,  meat,  sugar,  ghee.  Some- 
times adding  pine-apples  or  nuts. 

Kush  or  Huleem  Polaoo  yj  *-is^  l>  ^^  Boont  Polaoo  c!,^^j 
i^ — or  Chunnay  kay  Dal  (or  Bengal  horse  gram) 
kay  Polaoo^  made  of  wheat,  meat,  and  spices. 

Lubnee  Polaoo  yj  ^J.^ — prepared   in   a  silver  dish;  cream, 

kernels,   sugarcandy,    ghee,    rice,    spices,    particularly 
aniseed. 
Jamun  Polaoo  jju  ^j^ls*-  . 

Teetur  Polaoo  yjjxJ — nsyckhnee,  but  with  the  meat  of  the 

partridge,  (Tetrao  cinerea,  Lin.) 
Butayr  Polaoo  jJu^Jb — as  the  preceding,  but  with  quails, 

(Tetrao  coturnis.   Buck.) 
Kofta  Polaoo  jh  zi^  . 

K'hareeThoollee  ^Jy^J  'rfj\ — meat  with  sooiee  or  moong  dal. 
K^hdree  Chukoleean  (^U^^  i^J^ — meat,    vermicelli,  and 

green  (kuchcha)  dal. 

2.  K'nicHREE  ^5jps.ir — commonly  made  thus:  Take  one  poa 
(four  ounces)  sona  or  hurree  7noong  kay  dfil,  (Pha- 
seolus  aureus,  Roxb.  Phaseolus  radiatus,  Lin,')  green 
gram  or  rayed  kidney-bean ;  fry  it  a  little  with  a  small 
quantity  of  ghee  or  butter  in  an  earthen  vessel  to  im- 
part a  nice  smell  to  it,  this  is  called  bug'harna,  or  to 
season;  then  moisten  it,  by  sprinkling  a  little  water  on  it 

*  The  flour  best  adapted  for  this  purpose  is  mask  ka  ata,     Phaseolus  max, 
WiUd.  or  black  gram. 


APPENDIX  xxxi 

while  on  the  fire;  after,  boil  it  in  one  and  a  half  jjow 
(twelve  ounces)  of  water  in  a  tinned  copper  vessel.  When 
pretty  soft  (though  not  quite  so),  take  it  off  the  fire. 
Put  two  Mhuttucks  (four  ounces)  of  ghee  or  butter  into 
another  tinned  copper  vessel,  and  when  melted,  throw 
into  it  a  handful  of  onions  peeled  and  sliced  lengthways  ; 
continue  frying  them  until  they  acquire  a  fine  red  co- 
lour: then  take  them  out  and  lay  aside.  To  the  re- 
maining ghee  put  one  poa  (eight  ounces)  of  rice  pro- 
perly washed  and  fry  it  a  little  ;  then  add  the  dal  with 
the  water  in  which  it  was  boiled,  and  two  pieces  of  green 
ginger  cut  into  slices.  When  the  water  has  nearly 
evaporated,  remove  part  of  the  fire  from  below  and 
place  it  on  the  brass  cover  taking  the  pot  occasionally 
off  the  fire  and  shaking  it,  which  is  called  dum  dayna: 
but  before  so  doing  add  to  the  rice  ten  or  twelve  cloves, 
one  or  two  large  pieces  of  mace,  ten  or  twelve  pepper 
corns,  two  dried  cassia  leaves,  a  dessert  spoonful  of  salt, 
and  cover  it  up.  This  is  what  is  termed  suffeid,  or  white 
Whichree.  When  required  of  a  fine  yellow  colour,  add 
a  little  pounded  turmeric  about  the  quantity  of  the  size 
of  a  pea  to  it,  at  the  time  that  the  dal  is  added.  When 
served  up,  ornament  it  with  four  hard  boiled  eggs,  and 
the  above  fried  onions,  as  in  the  case  o?  \\\epolaoo. 

Oohalee  K^hichvee  lSj-^t'  (JM — rice  and  dal,  gurrur?i,  and 
all  thunda  mussala,  Gloss,  (except  chillies,  or  kyan- 
pepper)  and  salt. 

Kush  K'hichree  lSj^^  (j^ — as  the  preceding,  with  the  ad- 
dition of  meat. 

Bhoonee  K'hichree  ,^yf^  ^^. — ^^  ^^^^  following,  but  with 
more  ghee. 

Bugharee    K'hichree    kjj^^  'rfj^c'^-    ^^    Quboolee  K^hichree 

^j^     ^J«-j — as  Oobala  K.  but  with  ghee, 

K^hichra  ^j^ — rice,  wheat,  and  as  many  kinds  of  (/«/ as  are 


xxxii      -  APPENDIX. 

procurable ;  such   as  toowur,  chtinnayf  nioong^  lohay^ 

buller,  mussoor,  &c. 
Shola  !^yt> — k^hichree  with  meat. 
Shoortdwa  \^j^ — k^hichree  without  meat,  but  made  thin. 

3.  Chawul  JjIs*-  or  Rice  (Raw). 
Khooshka  SsLS^  or  Bhdt  CI-JLj — boiled  rice. 

Oohdlay  Chawul  Jjl>-  ^^M — i.  e.  paddy  (or  rice  in  the  husk) 
parboiled  and  dried  in  the  sun,  afterwards  winnowed 
and  boiled  for  use.  It  is  much  used  by  the  natives,  who 
prefer  it  to  the  other  kinds,  as  it  has  a  richer  flavour. 

Toorand  \}\ji  (Panto-bhaf,  Beng.)  or  Bdsee  K'hdnd  ^^\:> 
w\^ — boiled  rice  kept  in  cold  water  over  night,  and  used 
next  morning,  when  it  will  have  acquired  an  acid  taste. 
Much  in  use  among  the  poorer  classes. 

Chuldoo  or  Bughdrd  Khooshka  SJl^  bW^  V.  J^''^^  • 

Gooluhtee  ^^^^ — or  rice  boiled  to  a  pap,  with  the  addition 
of  ghee;  recommended  to  patients  labouring  under 
bowel  complaints,  being  considered  easy  of  digestion. 

Jdwd  IjU-  Owgrd  \j£.^  or  Gunjee  i/^ — rice  gruel ;  com- 
monly called  by  Europeans  conjee. 

4.  RoTEE  ^<jj)J  OR  Breads. 
a.  Leavened  : 

Nan  jjU  or  Rotee  Mda-tulun  ^b'  jt<  is'JJ — ^^  leavened 
bread,  baked  in  an  oven,  but  using  leaven  instead  of 
yeast. 

Bdqurkhdnee  Nan  ^U  ti^yV — differing  from  the  preced- 
ing merely  in  shape. 

Gdoodeeda  *JJ  Jjli — of  a  round  shape. 

Gdoozubdn  j^uj^o — of  a  long  shape,  resembling  neat's  tongue. 

Sheermdl  Jl.<^ — a  sweet  bread. 

Girda  *J^or  Nun  Ddkhilu  1i>.!j  ^Ij — of  a  large  and  round 
form. 

Qoors  fjoji — likewise  round. 

P^hoolkay  ^_5^^  Khumeer  P'hoolkay  ^Jl^  rr^^  or  Nan 
Pdooj[}  i^\j — small  and  flat. 


APPENDIX.  xxxiii 

Khumeeree  Rofee  ^jj  c^'*>^ — the  bread,  used  by  Eu- 
ropeans, made  with  yeast. 

b.   Unleavened  : 

Rotee  ^%j — wheaten  cakes  toasted  on  an  earthen  or  iron 
dish  or  plate.  The  term  is  generally,  but  improperly, 
applied  to  leavened  as  w^ell  as  unleavened  bread. 

Chupdteedn  j^LjLs*- — thin  vv^heaten  cakes;  the  same  as  rotee^ 
but  considerably  thinner. 

Sumosay  ^«;»/«.-j — three-cornered  rotee. 

Meethay  Pooreedn  (^V.JJ:'  ^-^r^  ' 

P^heekay  Pooreedti ^\ijj^  is^^i  * 

Poorun  kay  Pooreean  \^ij*i,  ^S  uj^  • 

K'hujoordn  ^j^j^js^r — sweet  bread  :  wheat  flour,  poppy  seed, 
sugar,  and  k^hoprd,  mixed  up  with  water,  cut  into  small 
pieces  and  fried. 

Sutpoortee  Rotee  ^jj  ^jJ^^j:^^ — made  of  layers  of  chupd- 
teedn one  upon  another,  with  every  alternate  one  be- 
smeared v.'ith  ghee  and  sprinkled  with  sugar,  united  at 
the  edges  and  fried  in  ghee,  or  toasted  on  an  earthen  or 
iron  dish. 

P'hayneedn  ^jW^v — ^^  ^^^  preceding,  but  smaller  in  size  and 
without  sugar. 

PdrdUty  ^J^J^ — like  chupdteedn,  but  somewhat  thicker. 

Mootkoolay  ^^J^ — wheat  flour  paste,  sweetened  and  formed 
into  a  long  shape  by  pressing  with  the  closed  fist,  boiled 
in  steam,  i.  e.  placed  on  straw  in  a  pot  with  water, 
(boiled  dumplings). 

Bulddrj\i:)Jj — wheaten  cakes  with  ghee  in  separate  layers, 
like  our  pastry. 

Sohdlee  ^J  V" — wheat  flour  kneaded  with  water,  made  into 
very  thin  cakes  and  fried  in  ghee. 

Pooreedn  J^j^i — a  kind  of  cakes  fried  in   ghee ;  three  va- 
rieties, viz.  fruit,  meat,  and  rff// patties. 
Loong  Chin-ay  uTf^  (.^yi  or   Baysim-kee   Rotee  ^^J-^ 


^^^ly  APPENDIX, 


jL  . — a  kind  of  cake  made  of  powdered  Bengal  horse- 
gram,  either  fried  or  not. 
Bhayjeeay  ^-^^ — f>'>ed  cakes. 

Muihee  Rotec   J^j  ^^I:-<   or  Qowaymaq   jUjy — made   of 
flour,  white  of  eggs,  and  onions,  fried  in  ghee. 
Other  varieties  are  : 
Chulpuck  lLx^'>-  • 
Cheela  iLs>-  • 

Khard  or  MeeUici  Roice  J»j  \X-c  b  bk'^  ' 
Undon  kee  Rotee  ^^j  ^  ^j^'^^  • 
Goolgoollay  ^fii^«  • 

Duhce  Burraii  ^_^y.  ^^"^  o>*  Matish  Dithee  ^J»  ^U  . 
Row-gundar  j\>:iCs.^j — with  plenty  o?  ghee  in  it. 
Seekh  Rotee  J^j  ^.«: — (vide  p.  267.) 
5.   KuBAB  I ■)\Ji  Kabobs — Cut  meat  into  thin  long  pieces,  dry 

them  in  the  sun,  and  roast  them  by  placing  them  on  live 

coals,  or  fry  them  in  ghee. 
Kooftay  kay   Kubab  i^\J  ^  ^'/ — '"^^^  hashed.    Add  all 

the  warm  and  cold  spices  (Gloss.)  except  tamarind,  and 

pound  them  well  in  a  wooden  mortar,  then   form  tliem 

into  flat  cakes,  and  fry  them  in  ghee. 
Tikkay  kay  Kiibab  C-jU^  ^  |^'— lumps  of  nieat,  with  spices 

and    without   tamarind,   as    in   the    preceding,    fried    in 

plenty  of  ghee. 


Moosumun 


CJ 


ytuM.^ 


Hoseinee  Kubab  l-AJ,  ^^^J-rr'^- — pieces  of  meat  with  salt  and 
lime  juice  toasted  over  a  fire. 

Shumee  Kubab  c_->U^  ^_^\-i — chopped  meat,  with  all  the  aro- 
matics,  and  all  thunda  (Gloss.)  spices  (except  chillies 
and  tamarind)  green  ginger  and  lime  juice,  made  of 
a  particular  shape  a  finger  thick,  fried  in  ghee. 

Kulleejay  ka  Kubiib  c->U^  ^  ^j^l^— liver,   heart,  and  kid- 


APPENDIX.  XXXV 

neys,  cut  into  small  pieces,  trussed  on  skewers,  with  salt, 
and  roasted. 

Luddou  Kubab  c_->U^  jl!  —  chopped  meat,  with  all  giirm 
and  thundd  mussiila  (Gloss.)  or  aromatics  and  spices, 
^reen  ginger  and  lemon  juice,  formed  into  balls  and 
roasted  on  the  fire.  To  be  surrounded  with  thread,  to 
prevent  their  falling  asunder. 

Seekh  Kubab  l-AS  '^j^ — like  luddoo  k.  but  with  more  kyan 
pepper,  cut  into  thin  long  pieces  like  dried  dates,  fried 
in  ghee. 

Putthur  kay  Kubab  c_>L^  ^^^  ^AJ — used  on  a  journey  :  they 
light  a  fire  on  a  stone  and  remove  it  when  the  latter  is 
well  heated,  and  then  roast  slices  of  meat  on  it. 

Much-ch'hec  kay  Kubab  t^\S  ^  ;^-f-'* — or  fish  kabob. 

Quleeu  --Ji — broiled  flesh  or  meat  dressed  with  any  thing, 
usually  eaten  with  polaoo. 

6.  Salun  ^ILj  or  Salna  LU«j — curries.  Put  any  meat,  pro- 
perly washed  in  water,  into  an  earthen  or  metallic  vessel, 
and  either  let  it  boil  in  its  own  juice  (which  will  be  suf- 
ficient if  the  meat  be  tender),  or  add  a  little  water;  then 
add  ghee  and  spices,  and  stir  it  well.* 

*  The  following  is  a  more  general  recipe  for  making  good  curries :  Take 
oi  ghee  or  butter,  2  ch'huttaks  (or  4  ounces  ;  or  half  that  quantity  if  the  meat 
be  fat,  or  the  curry  wanted  dry) ;  onions,  1  clihuttak  (2  ounces);  garlic,  2  or 
3  cloves  ;  turmeric,  cummin  seed,  coriander  seed,  of  each  1  tola  (.3  drams) ; 
red  chillies  (cayenne  pepper),  3  in  number ;  black  pepper,  4  or  5  corns ;  green 
ginger,  |  cKlmttak  (^  ounce) ;  salt,  a  tea-spoonful.  The  spices  are  all  to  be 
separately  ground  on  a  ail  (a  stone  in  use  for  the  purpose,  resembling  an  oil- 
man's grinder  and  muller,  but  rough),  adding  a  little  water  when  the  substance 
is  dry ;  the  coriander  seed  to  be  previously  toasted  a  little  to  impart  to  it  an 
agreeable  smell.  Put  the  ghee  into  an  earthen  pot,  or  a  tinned  copper  sauce- 
pan, and  fry  half  the  quantity  of  the  onions,  sliced  lengthways,  in  it,  and 
when  they  have  acquired  a  yellow-brown  colour  take  them  off  and  set  them 
aside.  Then  add  to  the  remaining  ghee  the  meat  mixed  up  with  all  the  spices, 
and  cover  it  up.  Occasionally  uncover  it,  and  (before  the  meat  is  sufficiently 
done)  as  the  <//iee  evaporates,  sprinkle  a  table -spoonful  of  water  on  it;  if 
much  gravy  be  required,  a  proportionate  quantity  of  water  is  to  be  added, 
but  the  drier  a  curry  is  the  nicer  it  tastes.     Do-peeaza-,  and  others,  have  no 

d  2 


xxxvi  APPENDIX. 

Sulun  of  Qoormu  tc;^ — use  chopped  meat,  add  some  water, 
all  gurm  and   thunda  mussalas,  (Gloss.)  tamarind  and 
ghee. 
Do.  of  Do'peeaza  isj^,*^ — "^eat  cut  into  pieces  ;  in  other  re- 
spects as  the  preceding. 
Do.  of  Nio'gis  ^j^y  • 
Do.  of  Budamee  ^^'tJu  . 
Do.  of  Shuhdayg  (.^Jo  Ju^  . 
Do.  ofDalcha  >s.Mj — meat,  dul  {cliunna  or  iiioong),  with  or 

without  brinjal. 
Do.  of  A'//t  ka  Sfilun  ^\JSCL^ — decoction  of  Madras-horse- 
gram  (kooltee  ka  ktii)  :  boil  it  until  it  be   a  good  deal 
evaporated  ;    if  still  too  thin  add  some  pounded  rice,  and 
all  the  aromatics  and  spices.     Fry  onions  m  ghee  seven  or 
twelve  times,  and  add  them   successively  to    the  decoc- 
tion.    This  among  the  great  is   boiled    till  it  becomes 
sufficiently  consolidated  to  form  balls,  vvhich  keep  good 
six  months  or   a  year;  and  when  required   for   use,  a 
ball  is  placed  on  hot  polcwo  or  rice,    which  causes  it  to 
melt  and    run   over  the  rice.      It  is  very  rich,    but  de- 
licious. 
K'hutta  ^  Klicira  \j\^   or  Meeihee    Mach-chliec  ka  salun 
JLj  l^     ^,^'*     ^^,iwo — put  all    the    different  aromatics 
and  spices  into  tamarind  water,  add   the  fish   to  it,  and 
cook  as  other  curries.     A  second  method  is   to   add  the 
ghee  after  instead  of  before. 
Kooluia  ■/♦.li  . 

Chcela  ^-5"- — omelet,  with  all  the  spices  (no  tamarind). 
Bay  sun  kee  Birreean  J^JJ  ^  ^^—-J — toozcur,  moong^  hur- 


gravy  at  all.  The  addition  of  the  following  articles  is  sometimes  had  recourse 
to  to  increase  the  flavour,  viz.  dried  cassia  leaves  (tejpai),  dried  kernel  of  the 
cocoa-nut,  or  tlie  essence  of  the  cocoa-nut,  procured  by  rubbing  rasped  cocoa- 
nut  with  water  through  a  coarse  towel,  tamarind  water,  green  or  dried  man- 
goes and  other  fruits,  lemon-grass,  fenugreek  {matyhee)  seed,  the  leaves  of 
which  likewise,  if  added,  improve  a  curry  amazingly. 


APPENDIX.  xxxvii 

hurra  (or  chunna),  or  lobai/'Sag,  add  to  thciii  (no  aro- 
iiiatics,  but)  all  tlie  sjjices  (no  tamarind),  onions  and  its 
leaves  chopped  ;  put  into  a  mortar  and  pound  them, 
form  balls  and  dry  them.  When  required  make  curry 
of  them. 

Sirra  or  Kiillay  or  Nuharce  ka  Salun  li  u?;  V  V.  15^  V.  j/** 
JUc — sheep's  head,  made  as  do-pceciza. 

Kulccjay  ka  Salun  ^JLj  l^  [5^^ — sheep's  head,  along  with 
the  liver  of  the  sheep. 

Mcethay  Gosht  ka  Salun  iS^  -Jj  b  j^'Lj  li  ^j:^^^  ^^j^^ 
— as  du-pt-eaaz  but  without  tamarind,  ^^Jb  JSO  lJj^J'  V. 
or  with  the  addition  of  vegetables. 

Buicc  ka  or  Antree  ka  Salun  ^^Lj  l^  i^j^^  V.  ^  \^): — '"^^  *''^ 
preceding,  using  tripes  and  the  mesentery,  &c.  instead 
of  the  flesh. 

Mecihce  Ddl  Jb  ^^jytt" — '^^"^  boiled  soft,  with  the  addition 
principally  of  cinnamon  and  cardamoms  as  well  as  the 
other  aromatics  and  spices  (without  tamarind),  bugar 
as  other  curries. 

K'huttee  Dal  Jb  ^^ — as  the  preceding,  but  vvitli  tamarind. 

Khageena  or  Khariz  jj\^  b  -^^^ — moii  ghee  in  a  pot,  add 
all  tlie  varieties  of  aromatics  and  spices,  plenty  of  onions, 
and  breaking-  eggs  one  by  one  add  them  to  it,  stirring 
them  well  together. 

Burru  \'v — all  kinds  of  dal^  and  flour,  with  aromatics  and 
spices  (not  tamarind),  made  into  balls  and  fried  in  ghee. 

Chumkooree  kee  birreean  ^\y,  ^  ^jy^f"  ' 

Qeemu  .*»mJ  . 

Jhingay  ka  Salun  ^^IL  l^  ^^^^x^.>- — orshrimj)  curry. 

Kurzcay  K'heeree,  or  Kupuray  ka  Salun  lJj^  ^  ^j^  ^ir 

Tullay  MuchclChee  ^^-^  ^ — <^'"  i''if<^l  fish. 
Salun  ^\-^  ^  i^j^jj — curries  made  of  turkdrer  or  esculent  ve- 
getables ;   such    as  garden    slutls,  large  legumes,    small 


XXXVlll 


APPENDIX. 


pulses,  &c.,  and  a  number  of  pot  vegetables  but  little 
known  to  Europeans ;  and  of  bhajee  ^^^\-^  or  sag 
i^  fl^  greens.  First  fry  the  onions  in  ghee,  then  add 
the  vegetables  or  greens  and  spices.  N.  B.  If  there  be 
too  much  salt,  tamarind,  or  chillies,  they  do  not  keep 
good  long  ;  as  for  other  spices  being  more  or  less,  it 
does  not  signify- 
Salun  of  Bygun  ^us  l^  l0^r^^  V.  ij^ — °''  brinzal.  Solanum 
melongena,  Lin.  or  eg^  plant. 
Do.  of  Toraee  ^L:  l^  tJ/  or  ^\)^ — cucumis  acutangulus, 

Lin.  or  acute-angled  cucumber. 
Do.  of  Chichoonday  JL-  l^  ^^AJ^^  or  ^JJysas^  b  Viu^^ 
or  Pottol  (Beng.),  Pulzsul  (Hind.) — trichosanthes   an- 
guina,    Lin.  (trichosanthes  dioica,   Roxb.)  or  common 
snake  gourd. 
Do.  of  Kuraylay  JLj  1^  i_^,f — momordica  charantia,  Lin. 

or  hairy  momordica  ;    three  varieties  in  use. 
Do.  of  Goicnzsar   or   Mutkee   Jcay  P'hulleean  ^^^j3^\i^J\y.^ 

^!Lj  l^  ^«^^  iJ — dolichos  sabaeformis,  Lin. 
Do.  of  Say  in  kee  P'hulleeun  JL  l^  J-^  ^J:  ^ — dolichos 
lablab,  Lin.  or  black-seeded  dolichos;    several  varieties 
used. 
Do.  of  Bhayndec  j^JLj  l^  ^i'^^r^ — hibiscus  esculentus,  Lin. 

eatable  hibiscus,  or  bandak}'. 
Do.  o(  Aloo  M — solanum  tuberosum,  ^F27^rf.  or  potatoe. 
Do.  of  Rut  Aloo  ^Lj   ^ ^\jj — dioscorea  sativa,    Li7i.  or 

common  yam. 
Do.  o^  Pend  Aloo  ^\^^ ^\  S.'*i — convolvulus   batatas,    tu- 
berous bind-weed,    country  or   sweet  potatoe ;  skirrets 
of  Peru,  or  Spanish  potatoe. 
Do.  of  Mai  kee  Bhajee  ^^J>\(i,  ^  t3Ui — amaranthus  tristis, 
Lin.    roundheaded   amaranth,   (amaranthus   oleraceus, 
Hey  tie),  or  eatable  amaranth. 
Do.  o?  Ambdree  kee  Bhajee  ^jf-^^,  i^^.jV'^ — hibiscus  can- 


APPENJ)IX.  xxxix 

nabiiius,    Lin.  or  ozeille    greens,    (hibiscus  subdarifFa, 
JVilld.)  tndiaii  hibiscus  or  red  sorrel. 
Sulun  of  Maythee  kee   Bhajce  ^_c7-V  lT  l^'V^'* — trigonella 
fcenum  graecum,  Lin.  or  fenugreek  greens. 
Do.  of  Sooec  Choukajj  kee   Bhajee    ^^J>'\^.  ^_5^Jf^  lJ^-^ — 

anetliurn  graveolens,  Lin.  or  dill  greens. 

Do.  of  Ghul  or  Khoorfa  kee  Bhajee  ^f-^^  ^^  -J^^  V.  U)\^ 

— porlulaca  oleracea,    Lin.    purple,    garden  or   small 

purslane. 

Do.  o?Kurriim  kee  Bhajee ,j^\a  ^  ^} — or  cabbage  curry. 

Do.  o'i  Arwee  iJ^^t-/jj^ — caladiuni  esculentuni,  Ventenat. 

or  esculent  caladiuin. 
Do,  o?  Ihrrcca  Kuddoo  JiL:^  *J>^  bys — cucurbita  lagena- 

ria,  Lin.  green  pumpkin,  or  bottle  gourd. 
Do.  of  Meeihee   Kuddoo  ^^L  li  jw\^  ^.^^-^ — cucurbita   his- 
pida,  Thunb.  (cucurbita  melopepo,  Willd.)    red  pump- 
kin, or  squash  gourd. 
Do.  of  Shidgum  ^IL  l^  J>^ — or  turnip. 
Do.  of  Peeaz  ^L  ^  J^ — or  onion. 
Do.  of  3Iirch  ^\^^  ^yc — capsicum    frutesceus,  IVilld.  or 

chilly. 
Do.  of  Chiggur  ^l«s  ^  y-^  • 
Do.  of  Choiolaee  ,^\a^,  ^  ^h^ — a'"^*"anthus  polygamus, 

Lin.  or  hermaphrodite  amaranth. 
Do.  of  Ambotee  ^J>\i  ^  sJ^^ — oxalis  corniculata,    Lin. 

procumbent  oxalis,  or  yellow  wood  sorrel. 
Do.  ofPoklay  ^_fr\i.  ^  i^^i  • 

Do.  of  Kahoo  Lj=r^-?  l/^^^ — lactuta  sativa,  Lin.  or  lettuce. 
Do.  of  Kasnec  ,^^^J  ^_/  \J^^ — chichorium  endivia,    Lin. 

or  endive. 
Do.  of  Jninkooroy  ec^^v^  ^  ^J!r^^  ' 
Do.  of  Ldl  Sag  i^\^  Ji — aniaranthus  gangeticus,  Ruxb. 
Do.  of  Pa  Ink  ka  Siig  ^\^  ^  uJ3b— or  a  species  of  spinage. 


xl  APPENDIX. 

Salun  of  Chundun  Butway  i^>\r>,  ^S  lS}^.  (o'^^^»^>-  • 
Do.  of  K^huttee  Chun-wul  i^>-^J  ^J  J***"  ls^^  • 
Do.  of  Kuchchoo   ^^wj    o  yi^ — arum   colocasia,  Roxb.    or 
Eg-yptian  arum  ;  and  innumerable  others. 
The  following    is  an   excellent  receipt  for  curry  powder  : 
Take  of  powdered  huldee  or  turmeric  twenty  tea-spoon- 
fuls,  red  dried  chillies   or  Cayenne   pepper   eight  tea- 
spoonfuls,  dhunneea  or  coriander  seed,  zccra  or  cummin 
seed,  tayjpat  ov  dried  cassia  leaves,  of  each  twelve  tea 
spoonfuls,  and  mix  them  together. 

7.  SiiEERNEF  i3j*i>  Sweets. 

Meeiha  Pooreean  (jV.J^  ^-r^ — between  two  thin  wheaten 

cakes  insert  pounded  soAc/eea/i,  khopra,  goor,  khush- 

khtishj  and  kernels,  and  fried  in  ghee. 
Khara  Pooreean  i^.jy>  ^j^-\f — meat  chopped  with  gurm   and 

ihunda  mussala  between  two  cakes  as  above,  and  fried 

in  ghee. 
N.  B.  If  one  cake  be  folded  double  it  is  called  kunola  ^yS  , 

and  noi  jjooree  i^j^  • 
Fcernee  iSj^ — soojee,  sugar,  mi\k, ghee^  cardamoms,  cloves, 

aniseed,  boiled  in  syrup  made  of  the  milk  and  sugar  (or 

goor),  and  fried  in  the  ghee. 
SheerbirrinJ  orK'heerj^S  V.  ffjijlf^ — rice  parboiled  in  water, 

is  again  boiled  in  milk,  adding  sugar,  spices,  and  kernels. 
Mulaee  (^J^-*  or  K'howd  \^ — cream   or  milk    inspissated  by 

boiling. 
Hulwa  \y^s>- — soojee,  one  seer  fried  in  ghee   (q.  s.)  half  seer, 

add  syrup  two  or  three  seers,  k^hopra  three  tolas,  and 

spices  (not  quite  one  tola),  viz.  cinnamon  one  stick,  ten 

cloves,   ten  cardamoms,  and    a   little  aniseed,  and  mix 

over  a  fire. 
Falooda  iJjllJ — same    as   hulwa,  except  that  the  soojee   is 

boiled   in   milk,  and   when  still  somewhat  soft,  poured 


APPENDIX.  xli 

into  a  dish.  As  it  cools  and  hardens,  it  is  cut  into  square 
pieces. 

Punbhuita  ^^^  ^ — a  kind  of  drink  made  from  rice. 

Moorubba  b,/«  or  Goor-amba  ^\S — cut  mangoes  into  thin 
slices  and  boil  in  syrup  (adding  water  if  required)  ; 
when  soft  put  them  into  melted  ghee. 

Afshoru  or  Abshoru  ^j^tS\  u  SjLi\  commonly  called  Ab^ 
shola — lemonade,  or  a  species  of  negus  without  the 
wine,  made  with  the  juice  extracted  from  pomegranates, 
quinces,  lemons,  oranges,  and  other  fruits  or  plants. 
Batasha  is  sometimes  substituted  for  the  sugar.  Some 
dissolve  in  it  perfumed  cakes  made  of  the  best  Damask 
fruit,  containing  also  an  infusion  of  some  drops  of  rose- 
water.  Another  kind  is  made  of  violets,  honey,  juice  of 
raisins,  &c.  It  is  well  calculated  for  assuaging  thirst, 
as  the  acidity  is  agreeably  blended  with  sweetness.  It 
resembles,  indeed,  those  fruits  which  we  find  so  grateful 
when  one  is  thirsty. 

Shurbut  l:l^J^ — sugar  and  water,  or  eau  sucre,  with  some- 
times the  addition  of  aniseed  and  cardamoms. 

Sheera  ^j^ — or  syrup,  made  of  sugar,  with  sometimes  the 
addition  of  wheat  flour,  milk,  ghee^  and  dried  cocoaimts, 
resembling  thick  treacle,  and  is  eaten  with  bread  dipped 
into  it. 

Seekunjebeen  ^--osl^ — oxymel  of  vinegar  and  honey  ;  or 
lime  juice,  or  other  acid,  mixed  with  sugar  and  honey. 

Goolgoollay  ^S^ — wheat  flour,  sugar  (and  tjjar  or  duhec), 
with  anise  and  cardamom  seeds  made  into  dumplings, 
and  fried  in  ghee. 

Muleeda  or  Make  da  ifjJU  b  i^JuLo — pounded  rotee,  or  wheat- 
en  cakes,  with  ghee,  sugar,  aniseed,  and  cardamoms, 
all  well  mixed  up. 

JIurrceru   ^jlj^ soojee,  sugar,    milk,   and    water,  aniseed, 

and  cardamoms,  boiled  to  a  thin  consistence. 


xlii  APPENDIX. 

Meethee  Thoollee  jJj^-J  isifV* — ^'^^  huhsa,  but  with  the  addi- 
tion of  milk,  and  of  a  thinner  consistency. 

Surrolay  ^Jj  r^ — wheat  flour,  ghee,  sugar,  poppyseed,  dates, 
and  almonds,  made  into  a  paste  and  formed  into  httle 
pieces  between  the  fingers,  and  boiled  in  milk. 

Say  wee  an  i^Ij»-«j — or  vermicelli  boiled  in  milk,&c.  Vi?.sitrrulay. 

8.  Meetiiaee  t^^'«  or  Sweetmeats. 

jLz<ddoo  jwV] — a  kind  of  sweetmeat  made  chiefly  of  sugar,  with 
the  addition  of  cocoanut  kernel  rasped  and  cream,  and 
formed  into  the  shape  of  large  boluses  or  grape  shot. 

Doodh  payra  V^-J  i^tijJ — a  sweetmeat  made  of  sugar,  milk  (or 
cream),  and  rice  or  wheat  flour. 

Julaybee  ^c^T  • 

Bntusha  Lwl:;j — a  kind  of  sweetmeat  or  sugar  cakes  of  a  spongy 
texture  (or  filled  with  iiir,  as  the  word  implies). 

Khajd  ^^^-^^ — a  sweetmeat  like  piecrust. 


Eeldchee  Dana  Ijl  J  ,  ^js-^I 


L5"; 


Rayooreedn  ^„j^lj  • 
Burfee  ^^J  . 
Nookteemi  ^jU^  or 


Nuqol  Jii)  or  Nuqoldana. 

Imrutee  ci^'  • 
Huhoa-e-Sohun     .&>^^\^^j>-  . 
Pup-vee  i^jti  • 
Undursci  Lj^jJi  . 


Pui\.ec  ,  ,2j 


Bondeean  ^^bi^J^J 
Dur-hayhaysht 
Meethay  Sayoo  ^^  isY"^ 
Shukur-pdray  ^j\j  ^^  . 
Sdboonee  ij,^ya  . 
9.  TooRSHEE  (C^y  Acids. 
Achdr  j\s>-\  or  pickles,  Adm^  kd  AchdrJ^]  ^  ^\  or  mango 


Goordhance  (jlibJ^  . 
Gond  wVjjS  . 


*  Or,  rather  Ambuli,  as  in  the  following  couplet: 


^i  l^*^   Uj-- 


^lli^J  -J  I  Ambuh  firristad  Hussun Khanhiimun 


■V" 


.     ~^  Ij'L^J        \     n  , •j.^l  AmhutuhooUah  Nuhatun  Hassun. 

■A  play  upon  words,  of  which  the  following  version  will  convey  an  idea  ; 
A  viaii-go  Mr.  Fair  did  send  to  nie, 
Go-mm,  thank  Him  who  made  soyai;-  a  tree. 


APPENDIX.  xliii 

pickle — mangoes  (green)  about  three  hundred,  divide 
into  two,  take  out  the  stones  and  dry  in  the  sun  for 
three  days.  Take  turmeric  nine  pice  weight  (four  ounces 
and  a  half),  garlic  nine  tolas  (three  ounces  and  three 
drams),  salt  three  pukka  seer  (six  pounds),  mustard 
seed  three  pice  weight  (one  oitnce  and  a  half),  co- 
riander seed,  toasted,  three  jrice  weight  (one  ounce  and 
a  half);  mix  the  spices  together,  and  lay  the  mixture  in 
alternate  layers  with  the  mangoes,  and  add  gingilie  oil 
twenty-four  tolas  weight  (nine  ounces),  or  as  much  as 
will  cover  them. 

Duhee  fc^^ — curds,  or  curdled  milk.  Warm  milk  on  a  slow 
fire  (so  as  not  to  boil)  till  the  cream  which  collects  on 
the  surface  acquires  a  reddish  hue,  then  take  it  off  the 
fire,  and  while  still  lukewarm  add  a  little  stale  duhee 
(or  tyar),  tamarind,  or  lime  juice. 

Meethee  Chutnee  ij^'^  l5'V^*^ — *"^  ^  condiment  made  of 
green  chillies,^  salt,  garlic,  kotmeer  (or  the  leaves  of 
the  coriander  plant),  and  green  ginger.  The  following 
are  most  excellent  receipts  for  preparing  two  varieties 
of  it. 
1.  Dehli,  or  celestial  Chutnee  :  Take  of  green  mangoes  one 
seer^  raisins  one  seer^  mustard  seed  one  seer,  green 
ginger  one  seer^  garlic  one  seer,  onions  (none)  or  half 
a  seer,  dried  red  chillies  half  to  one  seer,  moist  or  soft 
sugar  one  to  two  seers,  salt  one  seer,  white  wine  vi- 
negar four  seers  (or  bottles).  The  ginger,  garlic,  and 
onions  are  to  be  peeled,  and  together  with  the  chillies 
are  to  be  cut  into  thin  slices  previously  to  being  pounded; 
the  mustard  seed  to  be  washed  and  dried,  then  gently 
bruised  and  winnowed  ;  the  raisins  to  be  washed  and 
freed  from  the  stones ;  the  sugar  to  be  made  into  a 
thick  syrup ;  the  mangoes  to  be  picked  of  their  rinds, 
cut  into  thin  slices  (some  boil  them  in  three  bottles  of  the 
vinegar,  adding  the  fourth  when   mixing  tliem  up  with 


xiiv  APPENDIX. 

the  oilier  ingredients)  and  pounded  ;  tlie  remainino-  ar- 
ticles are  to  be  separately  pounded,  and  then  the  whole 
is  to  be  incorporated,  put  into  a  stone  jar,  well  closed, 
and  placed  in  the  sun  for  a  month  or  two.  If  put  into  a 
glass  bottle,  it  is  occasionally  to  be  put  out  in  the  sun.  It 
will  keep  good  for  years. 
2.  Love-apple  Chutnee  :  Take  of  love-apple  (solanum  lyco- 
persicuni,  Lin,)  a  large  platefull,  the  rinds  and  seeds  to 
be  rejected,  and  only  the  pnlp  used  ;  dried  salt-fish  cut 
very  fine  (as  if  rasped),  a  piece  about  two  inches  square; 
six  onions  cut  into  thin  longitudinal  slices;  eighteen  green 
chillies  chopped  fine,  dried  tamarind  two  pice  weight 
(or  one  ounce),  mashed  up  in  about  three  or  four  ounces 
of  water  (stones  and  fibres  to  be  rejected);  salt  a  tea- 
spoonful,  g/tec  or  butter  fivep/ce  weight  (or  two  ounces 
and  a  half).  First  put  the  ghee  into  a  tinned  copper 
vessel  placed  on  the  fire,  when  it  is  melted  add  the 
onions,  and  as  the  latter  begin  to  assume  a  reddish  hue 
add  the  chillies,  stirring  them  well  for  five  minutes; 
then  add  the  salt  fish,  and  continue  stirring  the  whole: 
when  the  ghee  has  nearly  evaporated  add  the  love- 
apples,  and  stir  it  about  for  a  good  while;  lastly,  add 
the  tamarind  water  and  salt,  and  mix  the  composition 
well  until  it  acquires  a  pretty  dry  consistence  (like  that 
o?  brinzal-chutnee  or  sainbul).  This  chutnee  is  only 
for  immediate  use,  and  will  not  keep  above  a  day  or  two. 

K^huttee  Chutnee  ^j^"^^  l_s'€^ — ^""y  c/«?7//es,  salt,  tamarind, 
onions,  garlic,  and  kutineer. 

Boorcinee  ij^j^ — a  kind  of  food  consisting  of  the  fruit  of  the 
egg  plant  {byn-gun)  fried  in  sour  milk. 

Ch^hach  kee  Kurree  li'ii  ,  o  ^Urs- — soak  rice  in  water,  pound 
it,  mix  it  with  tyar  ;  add  cold  spices,  and  slir  about  till 
it  acquires  a  thick  consistence. 

K''hiUt(iy  Chlidch  kee  Kurree  ^ji  ^  ttWt"  if"^ — '^'^^^  ^^' 
marind  to  melted  ghee,  one  or  two  kinds  of  ddl  flour. 


APPENDIX.  xlv 

as  tliat  of  chunna  or  toowur^  and  the  cold  spices  as  in 
the  preceding. 

Buysnn  kee  Kurree  i_irp  ^  ^J^ — »iix  three  or  four  kinds 
of  <^/a/ flour  with  water,  add  tamarind  and  spices,  &c. 
as  in  the  preceding. 

Undaj/  kee  Kurree  ^^  ^^  '^■^^ — ^^  khiiiUiij  kurree,  vvtih 
the  addition  of  eggs  previously  fried  in  ghee. 

Noor  Quleea  .Si  jy  or  Kurug  (,tf^  ■ 

Raecta  \:j\j — boil  pumpkin  in  water;  take  duhee,  break  it  up 
a  little,  mix  with  all  the  varieties  of  (cold)  spices  and 
mustard  f.eed,  and  add  the  pumpkin.  This  is  what  is 
called  kuch-cha  rueetd  ;  if  bugur  be  given  it  becomes 
pukka  raceta. 

Chiir  j\:>- — or  moloogoo-tunrij/  Tarn.,  lit.  pepper-water  (cor- 
rupted into  mullikatazDDi)'). 


VI.     MUSICAL  BANDS  AND  INSTRUMENTS. 

1.    NUTWAY   KA   TaeFA  Jjlb  Ikj^L'  . 

This  tacfa  or  band  consists  of  male  performers,  commonly 
employed   by  great  men,  as  kings,  princes,   and  the  nobility, 
to  attend  them  when  they    promenade   or  take   an   airing.      It 
consists  of  the  following  instruments  : 
Seelar  jC^ — or  a  sort  of  guitar  made  of  wood,    without   any 

holes  on  the  board,  and  mounted  with  from  five  to  seven 

steel  wires,  all  of  which  are  used  in  playing,  and   that 

with  both  hands.     (Vide  Sarungee). 
Moor-chung  v,2>^^r"  ;-« — o''  Jew's  harp. 
Duff  I. JJ — which  consists  of  a  wooden  dish  or  plate,  covered 

with  leather,  and  is  about  a  foot  (or  somewhat  less)  in 

diameter. 
Theekree  ^S^jJ — consists  of  two  pieces  of   wood,    one   held 

between  the  fore  and  middle  finger,  the   other  between 

the  middle  and  ring  finger  of  the  left  hand;  while  \vi(h 


xlvi  APPENDIX. 

the  thumb  and  middle  finger  of  the  right  hand  the  ends 
of  the  sticks  on  the  outside  of  the  hand  are  made  to  strike 
against  each  other,  producing  the  same  sound  as 
castanets. 

2.    KUNCIINEE  KA  TaeFA  .SJ%  l^  i^J"^  ' 

This  band   is  employed    by  princes  and   the  nobility  on  feast 

days,  &c.   All  the  instruments  are  played  upon  by  men,  except 

the  fifth,  which  are  worn  by  women,  who  dance  and  sing  ;  and 

their  number   is  never  less  than   three,   nor   more   than  five. 

The  instruments  are  as  follows: 

Poonggce  i^^y — or  drone,  consisting  of  a  dried  pumpkin 
(cucurbita  lagenaria,  JVilkL),  with  a  single  or  double 
bamboo  tube  attached  to  it,  having  eight  holes,  and 
played  upon  as  a  flageolet.  The  tone  is  altered  to  a 
higher  or  lower  pitch  by  stopping  the  holes  with  wax, 
or  by  means  of  the  fingers ;  in  the  former  case  occa- 
sioning a  momentary  pause. 

Meerdung  (^J^d.^  or  Nurga — a  kind  of  long  drum,  differing 
from  the  common  d'hol  (or  drum)  in  being  much 
longer,  and  broader  in  the  centre  than  at  either  end. 

Jhanjh  ^irsrl^^  ^^  Mitnjeera  \j^^'< — consists  of  two  small 
brass  cups  tied  together  with  a  string,  and  played  upon 
by  striking  one  against  the  other. 

Ghugree  ^5^^^,i^— resembling  the  rings  used  by  tapped  or 
dazck-men  and  bearers  on  their  sticks.  They  are  fitted 
on  the  right  thumb,  are  made  thick  and  hollow,  con- 
taining shots,  which  by  shaking  produce  a  rattling 
sound.     If  large,  only  one  is  used  ;  if  small,  two. 

Ghoongroo ^^^ — consists  of  numerous  small  brass  jingling 
bells  or  hollow  balls  fastened  to  a  string,  which  is  twisted 
round  both  the  ankles  of  female  dancers. 

Sarung  t^^jL:  or  Scirungee  j<^j^  ,  also  called  Tumhoora 
\jt.*ui  —  much  resembling  the  sectar^  with  this  dif- 
ference,   that  although   it  has  seven   strings  only  one   is 


APPENDIX.  xlvii 

played  upon,  and  that  with  the  right  liand,  the  left  not 
being  used  at  all  ;  and  there  are  holes  on  the  board. 
3.  Baja  ka  Taefa  -bli?  l^  U-b  . 

This  band,  commonly   called    haja-bitjnntur^    is  an    indis- 
pensable   one    at    weddings :    no    marriage    can    take    place 
without  it;  the  poorest  are  obliged  to  engage  it.     It  consists 
of  the  following  instruments: 
D'hol  Jys>3 — or  drum,  one  foot  two   inches  long,  and   eight 

inches  in  diameter. 
Shuhnaee  ^'^^ — two  of  different  kinds  are  invariably  used 
together;  the  first,  without  finger  holes,   two  feet  long 
and  half  an  inch  in  diameter  at   the   upper  part  of  the 
tube,  and  four   inches  below,  producing  one    tone,  and 
serving  as  a  bass ;  while  the   other,   afoot   and    a  half 
long,  three-quarters  of  an  inch  in  diameter  above,   and 
four  inches  and  a  half  below,  with  holes,  is  played  upon 
like  a  clarionet. 
Banka  Kjb — a  kind  of  trumpet  made  of  brass. 
Qiirna  \iji — a  kind  of  French  horn,  made  of  brass. 
Jhdnjh  ,^is:rV>^^  or  Munjeer a  K-^-^ — as  beforementioned. 

The  preceding  are  the  principal  tueefas  (or  bands),  but 
there  are  others  which  have  different  appellations,  though  the 
performers  make  use  of  some  of  the  abovementioned  instru- 
ments ;   such  as 

Bhan*\  ka  Taefa  ^^\^  3>.'j\^i — or  mimic's   band,  which  con- 
sistsof  men  dancing  (in  women's  clothes),  clapping  their 
hands,  and  several  making  an  uniform  sound  as   a  bass, 
while  others   sing.     The  only  instrument  they  use   is   a 
dhuhik  uj3y&3  or   small   drum,    sometimes  adding   the 
i}uwjeera. 
Bhugteeon  ka  Taefa  -sjIL>  \ijy^:S^ — as  used   by  bhagufe  (or 
stage  actors).     They  use  the   meerdung  or  nurga,  the 
sarungee  or  tuiiiboora,  and  the  miinjeera. 
Quwdl  (^\^ — a  set  of  male  musicians,   who  sit,  sing,  and  play 
on  the  sarungee  ov  iumboora  or  dhnluk. 


xlviii  APPENDIX. 

DoHineean  jjlwcjJ  or  Meerashneean  j^Li-5jl^-< — females  who 
only  sing  in  presence  of  women,  and  play,  f?itting,  upon 
the  dholuk  and  mitnjeera.  They  only  use  one  dholuk, 
while  the  munjeera  may  be  increased  to  four  in  number. 
They  receive  a  rupee  a  piece  for  their  performances. 
They  are  of  a  particular  caste,  and  follow  that  profes- 
sion from  generation  to  generation.  This  band  is  like- 
wise termed  muoshata  ka  tuefa  Joys  li  J^ll^  . 

IJijron  ka  Taefa  -ijli?  lC«j|.s^ — or  band  of  eunuchs.  A  set  of 
eunuchs  dance  and  sing,  playing  on  the  dholuk  and 
munjeera. 

Zunnana  ka  Taefa  ijH?  l^  jUj — or  seraglio-band.  Men  per- 
sonifying women  dance  and  sing,  playing  on  the  nieer- 
dung,  or  dholuk  and  f)iunjeeru. 

Lownc]o7i  ka  Taefa  -ajlL  \^Sj<^ — handsome  boys  (some- 
times of  respectable  people)  dressed  up  in  women's 
clothes,  whom  they  personate,  and  from  whom  they  are 
with  difficulty  distinguis-hed,  dance  and  sing,  while  male 
performers  play  on  the  mecrdung,  nurga  or  dholuk., 
and  surungee,  tumhoora  and  munjeera. 

Arbanee  (JW= — or  men  who  sing  and  play  on  the  duff  and 
surode,  or  on  the  rubub  and  duff  or  daira. 


A  List  of  Musical  Instruments  from  the   Keetab-e- 

MOOSUQEE  (cA-s^  C-ils^. 

Wind  Instruments. 

Zufeeree  ^ji^j  • 

Vuttee  ^^^ — a  leaf  of  the  cholum  (holcus  saccharalus,   Lin.) 

held  between  the  lips  and  sounded. 
Moorchung  i^S^j.-c — or  Jew's  harp. 
Shuhnaee  LJ^'i^ — a  kind  of  clarionet,  a  cubit  long,  and  having 

a  leaf  mouth-piece,  vulgarly  called  soorndee  lJ^j^ 
Soorj^ — a  bass  or  drone  to  the  shuhnaee. 


APPENDIX.  xlix 

Algoza  ^j  ^'tJ^ — a  small  flageolet,  a  span  long. 

Nagaysur  j-^^  • 

Poonggee  ^^^ — of  this  there   are  two  varieties,  one   made 

of  leather,  and  sometimes  accompanies  the  kunchnee  ka 

taefa;  the  other  of  pumpkin,   usually   played  upon  by 

jugglers  and  snake  dancers,  &c. 
Qurnd  \jjs — a  straight  or  curved  horn,  twelve  feet  long.  (Vide 

bajd  katdeefa). 

Tnorree  ^^jJ  or  Toortooree  tiV/ — commonly  denominated 
by  Europeans  colleryhorn^  consists  of  three  pieces  fixed 
into  one  another,  of  a  semicircular  shape. 

Bankd  \x)b — as  the  preceding  one,  but  the  upper  piece  turned 
from  the  performer,  forming  it  into  the  shape  of  the 
letter  S. 

Bdns-lee  ^L-Ju — or  flute. 

Sunkh  .jSj^ — or  conchshell.  It  is  frequently  used  by  de- 
votees; also  as  an  accompaniment  to  the  tumkee.  Some- 
times they  play  trios  and  quartettos  on  the  shells  alone. 

Nursingd  lxx-j^3 — a  sort  of  horn. 

Drums,  Guitars,  Cymbals,  Castanets,  &c.  &c. 

Chiikee  ^S^s>- — or  snapping  the  fingers. 

Talee  jjlj" — or  clapping  the  hands. 

Khunjuree  ^jS:\:>- — a  sort  of  small  tambourin,  played  upon 
with  the  fingers. 

Duff  (^ti  or  Duffrd\ji(^ — or  tambour  de  basque  ;  tympa- 
num," according  to  Gentius,  Sadi  Rosat\  Pulit.  p. 
303.  A  sort  of  bass  tambourin  played  upon  with  a 
stick. 

Daee7  u\jiw — the  largest  variety  of  tambourin,  being  from  a 
foot  and  a  half  to  two  feet  in  diameter,  played  upon  with 
a  stick. 

T)hdl  J^jiiJ — a  larger  drum  than  the  following,  both  sides 
covered  with  leather,  and  played  upon  with  the  hands. 


1  APPENDIX. 

D^holuk  u^yfeJ  or  Dholkee  ^JSt^bJi — smaller  than  the  pre- 
ceding', and  only  one  side  covered  with  leather. 

Meerdung  (.^>Jt>^ — the  kind  of  drum  which  is  an  accom- 
paniment to  the  kuncheean  ka  taefa^  q.  v. 

Pukhazouj  ^y^^ — a  kind  of  drum,  a  timbrel. 

Tubla  Jul? — a  couple  of  drums,  played  upon  at  the  same  time, 
one  with  each  hand. 

Nurgii  lc;J  . 

Nuqara  sjiju — or  a  kettledrum. 

Ghurreeal  ^J\iy^ — a  plate  of  brass  for  beating  time. 

Tukkoray  ijSjy^  or  Zayrbiim  (i^Aj — or  small  ketdedrums; 
one  is  called  zai/r,  the  other  bum. 

Dunka  IxJJ — or  a  bass  kettle  drum,  middle  size,  between 
the  nuqara  and  tukkoray. 

Tasa  «-sll?  or  Tasha  Murfa  li^o  -lu? — a  drum  of  a  semicir- 
cular shape,  played  upon  with  two  sticks,  and  invariably 
accompanied  by  the  next  (i7iurfd). 

Murfa  lir< — a  drum  like  a  (Vhol,  covered  at  both  ends  with 
leather,  but  played  upon  only  on  one  side  with  a  stick. 

Tubul  JLJ — an  enormously  large  variety  of  drum,  used  in  the 
field  of  battle. 

Tumkee  iX*j — a  small  circular  brass  plate,  played  on  by 
striking  it  with  a  piece  of  wood,  having  a  knob  at 
the  end. 

Dhubboos  (^y*^J — consists  of  a  rod  of  iron  about  a  foot  long, 
with  a  knob  at  one  end  and  a  sharp  point  at  the  other, 
having  from  fifty  to  a  hundred  hollow  rings,  which  when 
shook  rattle  against  one  another :  used  hyfuqeers^  who 
wield  it  about,  striking  their  abdomen  of  a  sudden  with 
the  sharp  point. 

G^hurrd\y^^ — or  empty  earthen  vessels,  or  water-pots,  played 
upon  with  the  hand. 

(l:;-^'  or  lek  Tara\Jv  CS^, — when  with  one  steel  wire, 
called   by    the   latter  name :    sometimes  it  has   nine  or 


APPENDIX.  li 

eleven  steel  wires;  but  generally  three,  whence  its  name, 
from  -^  three,  andjU  string-. 
Tumboora  ^jyy^ — a  sort  of  seetar  (gnitar),  having  catgut 

strinffs  instead  of  wire. 
Sarung  t^^J^Lo  or   Sdrungee  ^jjLs — a  musical  instrument 

like  a  fiddle,  played  upon  with  a  bow. 
Rubab  ^-'u^ — a  kind  of  violin,  a  rebeck. 
Been  ^^  or  Vina — a  sort  of  seeiar,  but  having  two   dried 

hollow  pumpkins  (cucurbita  melopepo,   IVilld.')  fixed  to 

the  end  of  it,  with  five  or  seven  steel  strings;   described 

by  Sir  Wm.  Jones  in  the  Asiat.  Res. 
Keenggree  i^y^ — as  the  preceding,    but  having  three   or 

four  pumpkins,  and  only  two  steel  strings;  generally  used 

by  Hindoos. 
Qanoon — a  species  of  dulcimer,  or  harp. 
Urgunoon  jjj^^i — a  kind  of  organ. 
Ragindla ^to t^ji  . 
Chukard  \j\Ls>- — a  kind  of  violin. 
Thdlee  ^^J" — a  flat  earthen  dish,  on  which  they  rub  and 

rattle  a  stick  with  both  hands. 
Theekree  uS^f^ — two  bits  of  sticks  or  fragments  of  earthen 

vessels  used  as  castanets. 
Doroo  jjjt^ — a  small  double-headed  hand  drum. 
Surocl  iijj^ — a  kind  of  guitar  (or  seetar),  having  catgut  or 

silk  strinsfs. 
Dupprd \j3  . 
Munjeera  ];r^=s:U  or  Jhdnjh  .fsrl^? a  kind  of  small  cymbals 

in  the  shape  of  cups,  struck  against  each   other,  and 

accompanying  most  bands. 
Tdl  JIj — cymbals  used   by  devotees,  and  frequently   an  ac- 
companiment to  the  taefus. 
Ghugree  ^jj^l^jS— one  or   two   hollow   rings  with   pebbles   in 

them,  worn  on  one  or  both  thumbs,  and  rattled. 
Ghoonghroo  ^j4^ — little  bells  fastened  to  a  siring,  which  is 

e  2 


lii  APPENDIX. 


Saz\\^  . 


wound  round  the  wrists  and  ankles,  and  which  jingle  at 
every  motion  of  the  limbs. 


Seekhan  (^Isn.-; — a  piece    of   iron    about  a  cubit  long-,  with 
whichjuqeers  pierce  their  necks  and  cheeks. 
An  Arab  musical  instrument,   used  by  the  Arabians  who 
frequent  the  Malabar  coast. 


VII.     liAZEE  c^jV  OR  GAMES. 

1.  Shut7'unj  le^jtJ^ — or  chess. 

2.  Chowsurj^^  or  Tiikhta-e-Nm'd  ^J)  zsT — as  pucheesce, 

but  using  pasa  (or  dice)  instead  of  cowries.  The  dice 
are  four  or  six-sided,  four  inches  long  and  half  an  inch 
thick  on  every  side,  and  are  thrown  by  the  hand,  not 
from  boxes,  and  fall  lengthways. 

3.  Chowjmr  y ^ — as  the  preceding,  differing  merely  in  the 

form  of  the  game. 

4.  Geean-chowsur  j>^y>-  ^J^ . 

5.  Gunjccfa  .irsb  or  Tas — or  cards. 

6.  Puchecsce  ^.«.<-*s<;  —  This  game  is  the  most  popular  and 

celebrated   in   India  (next  to  chess).* 


*  It  is  thus  played  ;  the  board  consists  of  four  rectangles,  with"  their  nar- 
row sides  so  placed  as  to  form  a  square  in  the  centre  (as  shewn  in  plate  vii. 
fig.  2.)  Each  rectangle  is  divided  into  twenty  four  small  squares,  consisting 
of  three  rows  of  eight  squares  each.  It  is  usually  played  by  four  persons, 
each  of  whom  is  furnished  with  four  ivory  or  wooden  cones  (called  got  orgotee) 
of  a  peculiar  colour  for  distinction,  and  takes  his  station  opposite  one  of  the 
rectangles.  His  pieces  (or  gotee)  start  one  by  one  from  the  middle  row  of  his 
own  rectangle,  beginning  at  the  division  next  to  the  large  central  space.  They 
thence  proceed  all  round  the  outside  rows  of  the  board,  passing,  of  course, 
through  those  of  the  adversaries'  rectangles,  travelling  from  riglit  to  left  (i.  e. 
contrary  to  the  sun)  until  they  get  back  to  the  central  row  from  which  they 
started.  Any  piece  is  liable,  however,  to  be  taken  up  and  thrown  back  to 
the  beginning,  as  in  backgammon,  hy  any  of  the  adversaries'  pieces  happening 
to  fall  upon  its  square;  except  in  the  case  of  the  twelve  privileged  squares, 
which  are  marked  with  a  cross  (see  plate)  ;  in  that  case  the  overtaking  piece 
cannot  move  from  its  position.  Their  motion  is  determined  by  the  throwing 
of  six  or  seven  cowries  (i.  e.  shells)  as  dice,  which  count  according  as  the 
apertures  fall  uppermost  or  not;  one  aperture  up,  counts  10  ;  two,  2;  three, 
3;  four,'!;  five,  25;  six,  30;  seven,  12;  and  if  none  be  turned  up,  it  counts 
6.     A  throw  of  25  or  30  gives  an  additional  move  of  I .     At  the  last  step  the 


APPENDIX.  Ua 

7.  Atha  Chumuk  CS^^tc^-  \^\ . 

8.  Taq-jooft  ui^a;^  Jjll? — or  the  game  of  odd  or  even. 

9.  Nukk^ha-fnooVh   ■^yo   ^^^J  or  Bliur-mooVh  <V^<  j^, — 

somewhat  like  odd  or  even. 

10.  Chitpiii  ci^^^Ci-o*- — or  wrestling. 

11.  Lyay  ^J^ 

12.  Chow-gdn  (^^*-s*- — a  game  resembling  cricket  (or  tennis), 

but  played  on  horseback. 

13.  Mudrunggum   iS'ijXo — like  fnogol  putthan    (four  tigers 

and  sixteen  sheep). 

14.  Pdsay  ^^^ — or  dice   of   a   square    and  oblong  shape, 

numbered  much  in  the  same  way  as  the  European  dice. 

15.  Mogol  PuiVhan  ^jl-^J   J.^^) — ^played   like    the   game   of 

draughts  on  a  diagram  sketched  on  the  ground,  or  on  a 
board  or  paper,  using  sixteen  cowries  or  gravel,  peb- 
bles, &c.  on  each  side  for  men. 

16.  Mogdur  j<i^ — they  frequently  make  use  of  violent  ex- 

ercise within  doors,  with  dumb-bells  or  heavy  pieces  of 
wood,  not  unlike  the  club  of  Hercules,  weighing  from 
eight  to  twenty  pounds,  which  they  whirl  about  the 
head  so  as  to  open  the  chest  and  strengthen  the  arms, 
which  may  account  for  their  being  excellent  swords- 
men. They  stretch  themselves  at  full  length  upon  their 
hands  and  feet,  kissing  the  ground  hundreds  of  times,  and 
and  nearly  touching  it  with  the  chest,  but  without  suf- 


throw  must  amount  exactly  to  one  more  than  the  number  of  squares  left  to 
enable  the  piece  to  go  into  the  central  space ;  that  is,  as  we  would  say,  off 
the  board.  It'  it  happen  to  stop  on  the  last  square,  therefore,  it  cannot  get 
off  until  you  throw  a  25  or  30.  The  players  throw  in  turns,  and  each  goes 
on  until  he  throws  a  2,  3,  or  4,  when  he  loses  the  lead.  If  the  same  number 
be  thrown  thrice  successively,  it  does  not  count.  The  game  is  generally 
played  with  six  cowries,  making  the  highest  throw  25  (the  six  apertures  up 
then  counting  12),  hence  it  is  termed  ^?/c/ieesee  (from  puchees,  25) ;  and  the 
board  used  is  a  carpet,  ornamented  and  marked  with  different  colours  of 
clotli  sewed  on  it.  It  is  sometimes  played  by  two  persons,  each  taking  the 
two  opposite  rectangles  with  eight  pieces,  a:id  i)laying  them  all  from  the 
rectangle  next  to  him  :  the  game  continues  till  three  of  the  players  get  out. 
They  never  play  for  money. 


]iv  APPENDIX. 

fenng  the  body  to  come  in  contact  with  it;  which  occa- 
sions a  great  exertion  to  the  whole  frame.  This  is  called 
Dund. 
Amono"  the  respectable  classes,  N OS.  1,  2, 3,  4,  5,6,  11,  and  16 
above  are  much  played ;  among  the  vulgar,  Nos.  8,  9, 
10,  and  13  ;  among  the  children  of  the  former,  Nos.  12, 
13,  and  14  ;  and  among  the  children  of  the  latter,  Nos. 
6,  7,  9,  and  15. 


VIII.     ^]^  ^^}^  CHILDREN'S  PLAYS. 

Ank'h'moochanee  iJ^-"*  -v^i — or  blindman's  buff. 
Talum-tola  iJjj  /Jll . 

Bagh-bukree  csS^,  -^V  ht.  Tiger  and  sheep ;  Second  var.  3 
baghs  (tigers),  and  13  bukrees  (sheep). 

Cheel  jhupia  ^^--y^  iSfrf" — ^^^  unlike  our  rules  of  contrary." 
If  a  person  raise  his  hands  at  the  call  of  the  word  Gudda 
p'hurpur  (when  he  should  not  do  so),  he  is  most  immo- 
derately tickled  by  all  the  party. 

Undhla  badshah  ^U»jb  hbSJ\ — lit.  the  blind  king. 

Gillee  dundoo  ^Sjj  ^J^ — the  game  of  tip-cat.  Gillee  is  the 
short  stick,  which  is  struck  by  the  longer  one  called  dunda. 

Jhar  bandra  \ji^\iy^^ {lit.  the  tree-monkey  ;  so  called  from 

the  circumstance  of  one  being  mounted  on  a  tree.)  or 
'Dab-dubolee  ^^^.^  <-->U. 

Bhooroo  cK'hub-ja  l>-c-^^^,^  jj^  or  Ek  tard  or  Do  tard 
Sjij  »ti  b  \Xi  clX» — something  like  blindman's  buff. 

Gulgul  kooppay  ^^S  ^JsL  or  Kooppay-mdee  t^\<  ,^S  . 

Ageel-jhup  t_,v;^  J^^ —  or  marbles ;  a  second  var.  called 
Ekpurree  subsurree  consists  of  chucking  a  number  of 
marbles  into  a  hole. 

Goleedn  ^J^S — or  marbles,  played  into  two  holes,  the  player 


APPENDIX.  Iv 

wiiitiing  a  pice  or  two  each  time  his  ball  strikes  another 
l)all  or  enters  the  hole. 

Ekkul  khwajay  ic^V^  ij^^ — 'j'^o  played  with  marbles  and 
two  holes,  the  player  counting"  one  each  time  his  ball 
strikes  another  ball  or  goes  into  a  hole ;  and  whoever 
first  counts  ten  is  the  winner.  The  loser  is  punished  in 
various  ways. 

Sut  k'hooAAee  lS^^-^  t::.-^«J . 

Lon-pat  ciL^b  jj^  . 

Iloordoo  or  Kubnddec  ^S^  .*L>j^  Tora  or  P'^wZ/a  iL^J-'jl^' 
— a  game  among  boys,  who  divide  tliemselves  into  two 
parties,  one  of  which  takes  its  station  on  one  side  of  a 
line  or  ridge  called  pala  ju  made  on  the  ground,  and 
the  other  on  the  other.  One  boy,  shouting  Kubiiddee 
kubuddce,"  passes  this  line,  and  endeavours  to  touch  one 
of  those  on  the  opposite  side.  If  he  be  able  to  do  this, 
and  to  return  to  his  own  party,  the  boy  that  was  so 
touched  is  supposed  to  be  slain  ;  that  is,  he  retires  from 
the  game.  But  if  the  boy  who  made  the  assault  be 
seized  and  unable  to  return,  he  dies,  or  retires  in  the 
same  manner.  The  assault  is  thus  made  from  the  two 
sides  alternately,  and  that  party  is  victorious  of  which 
some  remain  after  all  their  opponents  are  slain. 

Thikkree-marX<  ljJ^ — throwing  a  thikkree  (or  a  fragment 
of  an  earthen  vessel)  so  as  to  glide  along  the  surface  of 
the  water. 

Boojha-boojhee  ^^.^p-^  Vt^ — one's  eyes  are  bound  up,  and 
he  is  desired  to  guess  who  it  was  that  touched  him,  and 
is  not  unbound  till  he  does  guess. 

'Yookkhay  ^^j^ . 

Ghvom  ^yf — a  stick  buried  in  the  earth  to  which  a  string  is 
previously  fastened,  and  by  holding  which  they  run  in  a 
: ,  '—'     circle.  - 


Ivi  APPENDIX. 

Boontee  or  Chundoo  jX»j>' .  ^^y. — 2  var.  1st.  Ooran  Chun- 
doojX^  f^\j\ —  a  cap  is  thrown  up,  and  whoever  gets 
it  pelts  the  others  with  it,  and  they  run  away.  2d. 
Bumd  Chundoo ^S:>s>'  Uj — a  stone  is  set  up  against  a 
wall,  at  which  a  chundoo  (or  cap)  is  aimed  by  each 
three  times;  whoever  succeeds  in  throwing  it  down 
takes  it  up  and  pelts  it  at  the  others. 

Luiioo  ^ — or  tops. 

Chukkree  or  Chukkee  ^Sf'  -  «-^)^^ — ^  bandalore ;  a  small 
reel  with  a  cord  fixed  to  its  centre,  which  winds  and  un- 
winds itself  alternately  by  the  motion  of  the  hand. 

Qazee  moolla  )L)  ^e>a\s  . 

Kan  chittee  or  Suwaree  ,^j\y^ .  ^»'^\^ — or  holding  by  the 
ears,  while  the  adversary  strikes  a  piece  of  wood  sup- 
ported on  two  stones  and  attempts  to  throw  it  down. 

P^hissid-bunda  ]Xj  J— ^ — sliding  down  the  smooth  banks  of 
a  tank  or  river,  a  sloping  stone,  or  hill. 

Ooree  murna  u^Ui  tjsj^ — jumping  from  a  height  into  a  tank, 
well,  or  river. 

Puttung  Ooranu\)\\\  i^J^ — lit.  Flying  kites;  which  latter 
comprise  three  varieties.  1.  Kun-kozoa  \S  ^^  in  raising 
which  they  use  silk  line.  Mrs.  M.  H.  Ali  justly  observes, 
vol.  ii.,  p.  14,  they  fly  kites  at  all  ages.  I  have  seen 
men  in  years,  even,  engaged  in  this  amusement,  alike 
unconscious  that  they  are  wasting  time,  or  employing  it 
in  pursuits  fitted  only  for  children.  They  are  flown  from 
the  flat  roofs  of  the  houses,"  (by  the  lower  orders  more 
frequently  from  a  plain  or  common,  or,  in  fact,  from  any 
place)  where  it  is  common  with  the  men  to  take  their 
seat  at  sunset.  They  are  much  amused  by  a  contest 
with  kites,  which  is  carried  on  in  the  following  manner. 
The  neighbouring  gentlemen,  having  provided  them- 
selves with  (silk)  lines  previously  rubbed  with  paste  and 


APPENDIX.  Ivii 

covered  with  pounded  glass"  (mixed  up  with  any  gluti- 
nous substance,  generally  the  juice  of  the  pulp  of  the 
small  aloe  plant,  aloe  perfoliata,Ferfl.X««.)  raise  their 
kites,  which,  when  brought  in  contact  with  each  other 
by  a  current  of  air,  the  topmost  string  cuts  through  the 
under  one"  (usually  the  reverse  in  the  hands  of  an  adept 
in  the  art,  as  I  know  from  personal  experience),  when 
down  falls  the  kite,  to  the  evident  amusement  of  the  idlers 
in  the  streets  or  roadways,  who  with  shouts  and  hurrahs 
seek  to  gain  possession  of  the  toy,  with  as  much  avidity 
as  if  it  were  a  prize  of  the  greatest  value  :  however, 
from  the  numerous  competitors,  and  their  great  zeal  to 
obtain  possession  of  it,  it  is  usually  torn  to  pieces.  Much 
skill  is  shewn  in  the  endeavours  of  each  party  to  keep  his 
string  uppermost,  by  which  he  is  enabled  to  cut  that  of 
his  adversary's  kite."  2.  Tookkul  ^J^ — is  raised  by 
means  of  a  thin  string,  and  resembles  (except  in  shape) 
the  European  kite.  3.  Puttung  or  chung  (^,^X5>-Ij  i^S^ 
is  a  large  square  kite,  four  feet  by  five,  bent  back  by 
thin  rattan  stays,  which  produce  pleasing  sounds,  not 
unlike  that  of  the  iEolian  harp;  it  can  only  be  flown  in 
very  windy  weather,  when  it  sometimes  requires  more 
than  one  person  to  hold  it.  It  is  raised  by  means  of  a 
thin  rope  instead  of  twine,  and  sometimes  flown  at  night, 
with  a  lantern  fastened  to  its  long  tail. 

Gop^hin  ij^-^jj — or  sling. 

G^hirka  ^j^ — a  little  pole  fixed  in  the  ground  with  another 
across  resting  on  a  pivot;  a  boy  sitting  at  each  end,  with 
his  feet  touching  the  ground,  whirls  round,  whereon  it 
makes  a  creaking  noise. 

Guddha  guddhee  (J^J^  U&Jc> — lit.  jack  and  jenny-ass. 


IX.    ATUSHBAZEE  ^j^J^l  OR  FIREWORKS. 

These  intheEast  are  superb.  They  are  of  various  forms,  re- 


Iviil  APPENDIX. 

presenting  animate  and  inanimate  things;  such  as  trees,  tigers, 
elephants,  men,  sea-fights,  eclipses  of  the  sun  and  moon,  &c. 
Putakhd  \s>-\2j — or  crackers. 

Ch' hooch' hoondree  ^jJjy^"V^ — a  sort  of  squib  held  in  the 

hand. 
Mahtab  c-jIh^ — or  blue   lights.     2d.  var.    Nuktec  Mahtab 


Goolrayz  \lj^  or  'Kurrayla\iJ> — or  matches,  with  or  with- 
out stars. 

Ahunee  Nulla\i  ,  <:J&^  or  Bhooeen  Nulla%  ^j-.^-^. — or  Roman 
candle,  made  of  iron,  bufTalo-horri,  or  bamboo,  placed 
on  the  ground.  2d.  var.  Dum  Nulla  ^/»t) — -ditto,  but 
with  occasional  globes  of  bright  light  bursting  up. 

HutK' -nulla  ilj  -^ — ditto,  but  small,  held  in    the  hand.     2d. 

Phool-jhurree  or  Phukna  l^^^  V.  <^ji^J\'^ — ditto,  with 
flowers. 

Tara  Mundul  /Jj^  \yJ — like  the  Dumnulla,  but  ever  and 
anon  stars  burst  up  of  a  sudden. 

Huwaee  (_>U>-  or  Ban  jjU — the  common  rocket. 

Holuqqay  (JiJ>>- — or  rockets  with  stars. 

Hinggun  i^X^ — a  rocket  with  a  small  staffs 

Nurree  ^y — rockets  without  staffs,  which  run  on  the  ground. 

Chukkur-ban  jjV.^;^  ^'  As  mane  e  Ch  :  ^Jo  ^^k>-  tJU.*;!  —  a 
piece  of  bamboo  placed  horizontally  on  another  fixed  in 
the  ground,  or  held  in  the  hand  and  whirls  round  on  a 
pivot.  2d.  var.  Bhooeen  Ch:  tj^^^^  U--JV — '^  placed 
on  the  ground,  and  whirls  round  first  to  the  right  and 
then  to  the  left  alternately. 

Gotta-khorj^  )o^ — or  diver;  so  called,  because,  being 
lighted,  it  is  thrown  into  water  (river  or  tank)  when  it 
dives,  and  every  now  and  then  shows  itself  above  water. 

Undd  \^\ — lit.  an  egg;  so  called  because  the  composition  of 
the  following  is  put  into  an  egg-shell. 

Andr  J<)\ — lit.  a  pomegranate  ;  or  Toobrcc  ijjiy  flower-pots. 


APPENDIX.  lix 

Tola  ujj — or  a  straight  squib.  2d.  Jungce  Tota  vy  iJ^i>- 
or  a  bent  (serpentine)  squib. 

Gujga  Ixsr  or  Mayndhul  JjbJCwo — a  fruit  (Guilandina  bon- 
duccella,  Lin.)  so  called,  filled  with  composition;  when 
lighted  it  is  thrown  amidst  the  crowd.  It  bursts  with 
an  explosion. 

Ndriel  fjj^j\j — lit.  cocoa-nut;  or  Kuweet  tJL^^^ — /<7.  wood- 
apple;  so  called  from  the  shells  of  these  fruits  being  filled 
with  the  powder.     They  burst  with  the  report  of  a  gun. 

Bich-cK'hoo ys-^^ — lit.  Scorpion. 

Kantd  li)u — a  large  hollow  species  of  thorn  filled  with  powder 
and  exploded.  2d.  var.  Ilathee  Kanid  liDl^^^^'lfe — a 
larger  thorn.  If  a  stick  be  fastened  to  it  it  ascends  in 
the  air:  otherwise  it  remains  on  the  ground. 

Sowkujid  kee  joree  i^j^  ls^  ^'*'  —  ^^^'  ""'^^^  wives.  Two 
tubes  like  those  of  rockets  fastened  together,  which  strike 
each  other  alternately  on  the  ground. 

Dhdn  (^u^t> —  or  rice  husks  filled  with  powder,  with  a  small 
staff  attached  to  them. 

Erundee  i^^Jj^ — or  the  shell  of  castor-oil  seed,  filled  with  the 
powder. 

Ungoor  ka  mttndwd  ijJLa:  o  jyvii — in  imitation  of  clusters  of 

grapes  hanging  from  a  shed. 
Shoala  XxJjt  . 

Asman  kay  Kuweet  CJi-^«i  ^^  ^j\a^] . 
Bhoeen  champa  w*>-  i^-y^.  ' 

Besides  these  there  are  many  others  such  as  those  already 
alluded  to,  formed  in  imitation  of  natural  objects,  of  which  it  has 
not  been  thought  necessary  to  give  any  particular  description. 


GLOSSARY. 


A. 

Aba  Uc — a  cloak  or  habit  worn  by  dervises,  &c.,  very  loose 
and  open  in  front,  not  unlike  a  boat-cloak. 

Abeer  j^ — a  grateful  perfumed  powder.  The  simplest,  and 
what  is  most  generally  used,  is  composed  of  rice  flour, 
or  the  powder  of  the  bark  of  the  mango  tree  (mangi- 
fera  indica,  Lin.)  or  of  the  deoodar  (uvaria  lon- 
gifolia,  Roxb.)  camphor,  and  aniseed.  A  superior 
kind  is  prepared  with  powered  sandalwood  or  uggiir 
(wood  aloes),  kuchoor  (curcuma  zerumbet,  Roxb.)  or 
ambi  huldee  (curcuma  zedoaria,  Willd.)^  rose  flowers, 
camphor,  and  civet  cat  perfume,  pounded,  sifted,  and 
mixed.  The  dry  powder  is  rubbed  on  the  face  or  body, 
and  sprinkled  on  clothes  to  scent  them.  Beejapore  is 
famed  for  its  randa  or  abeer. 

Abjud  Sss:^\ — the  name  of  an  arithmetical  verse,  the  letters  of 
which  have  different  powers,  from  one  to  one  thousand, 
as  follows : 


ii^^J^ 

j^^^fli-x— J 

.r^ 

^ 

jyj> 

,K^A 

rf^    w  to  •— 

©   o  o  o 
o   ©  o  o 

tC  CX5  •<>  CD 

©  o  ©  o 

O'  *>.  to  K) 

©  o  ©  o 

©  o  oo 
o  ©  o 
©  ©  © 

©  5C  OC 

•     .  * 

•^1  OS  C" 
©  o  © 

©  ©  © 

•^  Oi  en 

i*k  W  U)  ^ 

Ajwaeenec  (ci^Wf-^  vulgo  uchwanee — is  prepared  of  the  fol- 
lowing ingredients,  viz.  kalee  mirch,  piper  nigrum, 
Lin.  (or  black  pepper) ;  pipplee,  piper  longum,  Lin. 
(or  long  pepper) ;  piplamore,  rad.  piper  long.  Lin. 
piper  dichotomum,   Rottl.   (root  of  the   long  pepper 


GLOSSARY.  Ixi 

plant) ;  huldee,  curcuma  longa,   Liti.  (or  turmeric)  ; 
sont,  amomum  zingiber,  Lin.  (or  dry  ginger)  ;    luh- 
sun,  allium  sativum,  Lin.   (or  garlic)  ;  khoolinjan,   or 
kooleejun,   alpinia  galanga  major,  Rottl.    (or  greater 
galangal)  ;    baee-burrung  (a  kind  of  medicinal  seed)  ; 
long^   eugenia  caryophyllata,   Lin.   (or  cloves) ;  ghor- 
butch  or  attivussa  (or  a  kind  of  medicinal  root)  ;  kho- 
rasanee   ajwaeen,    hyosciamus   niger,   Lin.   (or    black 
henbane)  ;  chooree   ajwaeen,  cleome  viscosa,   Lin.  (or 
viscid  cleome),  of  each    an   equal  v/eight;    ajioaeen, 
sison   ammi,  Lin.  (or   Bishop's  weed   seed),  a   weight 
equal  to  all  the  above  put  together.     These,  reduced  to 
a  fine  powder,  is  given  mixed  with  warm  water. 
Amal-namu  ^\j  JW — from  amal  actions,  and  namu  history, 
(God's)  book  of  remembrance,  in  which  all  the    good 
and   evil  deeds  of  men    are  written   by  the   recording 
angels,  Keeramun  and  Katebeen  :  the  former,  sitting  on 
the  right  hand  of  Jehovah,  notes  down   all  the  good 
actions ;  the  latter,  on   the  left  hand,  records  the   evil 
deeds. 
Arfat  oU-c — a  mountain  near  Mecca,  from    which,  among 
other  ceremonies,  the  pilgrims  make  a  procession  to  the 
holy  monument  situated  on  another  mountain  at  a  little 
distance.     It  was  on  mount  Arafat   where  the  Moha- 
metans  imagine  Adam,  conducted  by  the  angel  G  abriel, 
met  Eve,   after  a  separation  of  two  hundred   years,  in 
consequence  of  their  disobedience  and  banishment  from 
Paradise,  whence  he  carried  her  afterwards  to  Ceylon. 
Eastern  writers  make  Adam  of  a  prodigious  size ;  the 
most  moderate  giving  him  the  height  of  a  tall  palm- 
tree,  whilst  others  say  that  his  foot  was  seventy  cubits 
long,  and  the  rest  of  his  body  in  proportion. 
Ata  \jT — pounded   wheat.     When  sifted  it  affords  myda  the 
finer  part  or  wheaten  flour,  and  soojee  the  coarser,  q.  v. 
Azan  ^j\ — or  summons  to  prayer,  proclaimed  by  the   mo' 


Ixii  GLOSSARY. 

wazin  (or  crier)  from  the  minarets  or  towers  of  the 
mosques.     It  is  the  same   as  the   tukbeer^  q.  v.  except 
omitting  the  sentence  qud  gamut  sulat. 
B. 

Beera  or  Beeree  (pan  kay)   ci^  V.  ^ji:i  iS  u^ — ^  parcel 
made  up  of  betel  leaf,  &c.  called  pansooparee,  q.  v. 

Bhung  i^S^ — the  name  of  an  inebriating  preparation,  made 
with  the  leaves  of  the  ganja  or  bhung  (cannabis  sativa, 
Willd.  or  hemp).  It  is  in  a  liquid  form,  and  chiefly 
drank  by  the  Mohummudans  and  Mahrattas.  The  fol- 
lowing is  a  recipe  for  the  same. 
I^SlVq  o?  siddhee  (hemp)  leaves,  washed  in  water,  one  tola 
(three  drams),  black  pepper  four  annas  weight  (or 
forty-five  grains),  cloves,  nutmeg,  and  mace,  of  each  one 
anna  (or  eleven  and  one-fifth  grains)  weight :  triturate 
the  leaves  and  other  ingredients  with  one  pao  (eight 
ounces)  of  water,  milk,  or  the  juice  of  water-melon 
seed,  or  cucumber  seed,  strain  and  drink  the  liquor. 
It  is  usually  employed  without  the  spices;  the  latter 
rendering  it  highly  inebriating.  It  is  a  very  intoxicat- 
insT  draught. 

Bismilla  m\  *— j — or  In  the  name  of  God;"  an  ejaculation 
frequently  used  by  Mohummudans,  especially  when 
going  to  commence  any  thing.  At  the  beginning  of 
the  chapters  of  the  Qoran,  and  indeed  prefixed  to  al- 
most every  Arabic,  Persian,  or  Turkish  book,  is  the 
following  line : 


Bismillah  hirruhman  nirruheem,     In  the  name  of  God, 
the  merciful,   the  compassionate,"  generally  extending, 
either  for  ornament  or  mystery,  the  connecting  stroke 
between  *  and  (_^  to  an  uncommon  length. 
Boza  or  Boja  l:>-v  V.  \)^ — '^  ^^®  name  of  a  fermented  liquor 


GLOSSARY.  Ixiii 

ohtained  from  a  grain  called  ragee  ^S^j  j  alias  muti- 
ruzoee  ^^jji^  (cynosurus  corocanus,  Lin.),  or  juwar, 
alias jaree  (holciis  saccharatus,  Lin.)  great  millet,  fer- 
mented with  nee?n  kay  c/t'Aa/ (barkof  the  margosa  tree 
(melia  azadirachta,  Lin.),  and  further  made  intoxicat- 
ing by  the  addition  of  bichnag  i.^uasT'  or  poison  root- 
It  somewhat  resembles  country  beer,  and  is  chiefly  used 
in  the  higher  provinces  of  India. 

Bundugce  ^>^ — a  mode  of  salutation.  Vide  Sulam,  in  Gloss. 

C. 

Chiksa  ~-X>- — a  perfumed  powder,  composed  of  a  variety  of 
odoriferous  substances.  The  foUowingf  is  an  elesrant 
recipe  for  the  same: 
Take  o['  surson  kay  beej  ^j  ^Sjy^j^  or  sinapis  dichotoma, 
Roxb.  a  kind  of  mustard  seed ;  or  kown-ar  kay  beej 
,-jA-J  -iji^ii  aloe  perfoliata,  Lin.  or  aloe  plant  seed  ;  or 
bunnolay,  or  kitpas  kay  beej  .^  ^  4j»«>U^  Ij  .  Jv«J 
gossypium  herbaceum,  Lin.  or  cotton  seed  ;  of  any  one 
of  these  a  quarter  of  a  seer  or  eight  ounces:  o?  gay  ho  on 
kay  aUi  \j\  ^^xjj^triticum  Lin.  or  wheat  flour;  or 
chunnay  ka  aUt  U|  l^-:*^  cicer  arienatum,  Lin.  or 
powdered  Bengal  horse  gram,  of  either  a  quarter  of  a 
seer  or  eight  ounces :  maythee  i<.$V*  trigoiiella  foenum 
graecum,  Lin.  or  fenugreek  seed;  and  gheoonla  or  gew la 
jljj-^,  of  each  a  quarter  of  a  seer  or  eight  ounces: 
ambee-huldee  ^^jla  ^<*Ji  curcuma  zedoaria,  Roxb.  or 
turmeric-coloured  zedoary,  one-eighth  of  a  seer  or  four 
ounces:  nagur-tnotha  l^ye^U  cyperus  juncifolius,  or 
cyperus  pertenuis,  Roxb.  or  rush-leaved  cyperus,  four 
tolas  or  one  ounce  and  a  half:  khush-khush  (As* 
papaver  somniferum,  Lin.  or  poppy  seed;  sundul  A 
santalum  album,  Lin.  or  sandal  wood;  sundul  ka  putta 
CJ  IxJAx-s  folium  santal.  alb.  Lin.  or  sandal  wood  leaves, 
of  each  two  tolas  or  six  drams  :  kuchoor  j^  curcuma 


Ixiv  GLOSSARY. 

zerumbet,  Roxb,  or  zerumbet  zedoary ;  putchapan 
j^,L:^;  bawuncheean  j^Li^jb  ;  balay  kee  jur  jXJ^ 
j5>-  andropodon  muricatum,  Kcenig.  or  cusscuss  root; 
ubruk  tiXji  or  mica  (erroneously  called  talc)  ;  bag- 
nuk  or  nuckholay  i}^4^  V.  t-l>^  Ij ;  puVhur  kay 
phool,  cy^,  (^  j^.  lichen  rotundatus,  Lin.  or  rock 
lichen,  of  each  one  io/«  or  three  drams:  kafoor  j<^ 
laurus  camphora,  liin.  or  camphor,  quarter  of  a  tola 
or  forty-five  grains  :  son/w-aJj«jpimpinellaanisum,  Liin. 
or  aniseed,  half  a  tola  or  one  dram  and  a  half:  oorf, 
L>j£  styrax  benzoin  or  benzoin  (vulgo  benjamin)  ;  eela- 
chce  ^5^*1  amomum  cardamomum,  Lin.  or  carda- 
moms; long  tJ^J^y  eugenia  caryophylla,  Lin.  or  cloves; 
darcheenee  ^J«,.>-^'j  laurus  cinnamomum,  Lin.  or  cin- 
namon, of  each  a  quarter  of  a  tola,  or  forty-five  grains ; 
jap''hul  jj^us-  myristica  moschata,  IVood.  or  nutmeg: 
jowtree  i.J/^  myristica  moschata,  Wood,  or  mace,  of 
each  two  maslia.,  or  thirty  grains.  The  maythee  is  first  to 
be  toasted  with  any  of  the  first  three  kinds  of  seed,  then 
well  dried,  pounded  and  sifted,  and  mixed  with  the  other 
ingredients,  which  are  likewise  to  be  previously  reduced 
to  a  fine  powder  and  sifted.  In  using  this  powder  it  is 
generally  mixed  up  with  phool-ail  ka  tail  (or  sweet 
scented  oil),  instead  of  water.  The  poorer  classes  of 
people,  when  many  of  the  above  substances  are  not 
procurable,  prepare  the  chiksa  with  only  a  few  of  them. 

ChooTioay  ^^jS=- — paddy,  (/.  e.  rice  in  the  husk),  well  soaked 
in  water,  is  dried  in  the  sun ;  then  toasted  in  an  earthen 
pot  till  one  or  two  begin  to  burst  open,  after  which  it  is 
pounded  in  a  wooden  mortar  and  winnowed. 

Chitkku?^  S,s>- — ^a  weapon,  resembling  a  quoit  in  size  and  shape, 
used  principally  by  the  Sikhs,  consisting  of  an  iron  ring 
with  a  sharp  edge,  which  they  throw  with  great  dexte- 
rity, and  usually  carry  several  of  them  on  the  head, 
fastened  to  the  hair. 


GLOSSARY.  Ixv 

Chukoleean  alias  Sootreean  ^,J^  V.  c^V^^ — ^  ^'^^  ^°"" 
sisting  of  wheat  flour  made  into  paste,  formed  into  small 
cakes,  and  boiled  in  water  together  with  meat,  gurm 
and  Vhimda  mussala^^  and  salt. 

Chums  u^jf- — the  exudation  of  the  flowers  of  hemp  collected 
with  the  dew,  and  prepared  for  use  as  an  intoxicating 
drug.  A  man  covers  himself  with  a  blanket  and  runs 
through  a  field  of  hemp  early  in  the  morning  ;  the  dew 
and  gum  of  the  plant  naturally  adhering  to  it,  these  are 
first  scraped  off",  and  the  blanket  afterwards  washed  and 
wrung.  Both  products  are  boiled  together,  and  an 
electuary  formed.  The  quantity  of  five  grains,  placed 
above  the  goorakoo  (q.  v.)  and  smoked,  proves  speedily 
intoxicating. 

Circumcision — The  operation,  as  practised  by  natives  in  India, 
is  performed  in  the  following  manner  :  a  bit  of  stick  is 
used  as  a  probe,  and  carried  round  and  round  between 
the  glans  and  prepuce,  to  ascertain  that  no  unnatural 
adhesions  exist,  and  to  ascertain  the  exact  extent  of  the 
frcenum  ;  then  the  foreskin  is  drawn  forwards,  and  a 
pair  of  forceps,  consisting  of  a  couple  of  pieces  of  split 
bamboos  (five  or  six  inches  long  and  a  quarter  of  an 
inch  thick),  tied  firmly  together  at  one  end  with  a  string 
to  the  extent  of  an  inch,  applied  from  above  in  an 
oblique  direction,  so  as  to  exclude  about  one  inch  and  a 
half  of  the  prepuce  above  and  three-quarters  of  un  inch 
below :  the  forceps  severely  grasping  it,  occasions  a 
considerable  degree  of  pain  ;  but  this  state  of  suff*ering 
does  not  continue  long,  since  the  next  thing  to  be  done 


*  Gurm  mussala  JLj^  *  /  or  warm  spices,  includes  pepper,  cloves, 
mace,  cinnamon,  cardamoms,  shah  zeera  (cuminum  cyminum,  Var.},  and 
cuhcb  cheenee,  cubebs;  Thunda  mwssaZaJ  U^^JO^— or  cold  spices,  com- 
prises  chillies,  onions,  garlic,  ginger,  turmeric,  coriander  and  cummin  seed, 
tamarind,  &c. 

/ 


Ixvi  GLOSSARY. 

is  the  removal,  which  is  executed   by  one  stroke  of  the 
razor  (drawn  directly  downwards).     The  haemorrhage 
which  follows  is  inconsiderable,  and  readily  stopped  by 
the  application  of  burnt  rags  or  ashes;  over  this  is   put 
a  pledget,  with  an  ointment  prepared   of  dammer  (or 
country  rosin)  and  gingilie  oil.     (01.  Sesam.  Oriental.) 
I  have  seen  adults  undergoing  this  operation  for  phy- 
mosis,  who  were  required  by  the  native  practitioners  to 
confine  themselves  to  their  beds  for  ten  or  fifteen  days. 
The  applications    to   the   wounds   in   these  cases   were 
various.     The  most  common  practice  was   to  fumigate 
the  wound  daily  with  the  smoke  of  benjamin,  and  apply 
the  ashes  of  burnt  rags,  which  were  sometimes  kept  on 
for  three   days.     I  found  the  wound   heal    much    more 
kindly   and  rapidly   by  our   common  dressings  of  white 
ointment  or  Turner's  cerate. 
D. 
Daer  ^Ij — there  are  four  kinds  of  Daees^  viz.     1.    Baeejiin- 
naee^   a   midwife;  commonly  called   simply  Daee.      2. 
Daee doodh-pillaee,  a  wet-nurse;  commonly  denominated 
by  the   familiar  term  A7jna.     3.    Daee  k'hillnee,  a  dry 
nurse,  or  a  nursery  maid;  commonly  called  Ch'ho-ch'ho. 
4.  Daee  asseel,  a  maid  servant,  or  a  lady's  maid;  com- 
monly called  merely  Assecl  or  Mama.  A  midwife  gene- 
rally receives  as  her  fee  for  attending  upon  a  woman  at 
her  lying-ill,  from    the  nobility,  jewels  to  the  value  of 
twenty  or  twenty-five  rupees;  a  suit  of  clothes,  consisting 
of  a  lungga,  a  saree,  and  a  cliolee^  or  an  eezar,  a  pesh- 
teaz,  an  unggeean,  a  koorfee,  a  dopuita,  and  about  ten  or 
twelve    rupees  in   money  :    from  the  middling   classes, 
a  saree,  a  cholee,  and  five  or  ten  rupees  :  and  from  the 
poorer  classes,   one  and  a  quarter  to  two  and  a  half  ru- 
pees, and  sometimes  a  cholee  in  addition  ;  or,  in  addition 
to  a  rupee,  her  lap  is  filled  wilh  pausooparee,  as  a  tri- 
fling recompense  in  return  for,  and  emblematic  of,  her 


GLOSSARY.  Ixyjj 

having  filled  the  mother's  lap  with  the  infant.  Another 
statement,  more  especially  applicable  to  a  particular 
part  of  the  country  (Hydrabad).  1.  Nobility  : — A  suit 
of  clothes,  value  from  twenty-five  to  one  hundred  rupees; 
cash,  fifty  to  one  hundred  rupees;  jewels,  one  to  one 
hundred  rupees  worth,  with  sometimes  a  pension  often 
or  twelve  rupees  per  mensem  for  life.  Her  salary,  during 
the  period  of  suckling-,  is  from  four  to  ten  rupees  per 
month,  exclusive  of  food,  which  among  the  great  is  very 
sumptuous,  that  is,  so  long  as  the  infant  enjoys  good 
health  ;  the  moment,  however,  it  becomes  ill,  they  get 
displeased  with  her,  and  make  her  live  as  low,  compara- 
tively, as  she  lived  high  before  ;  a  change  which  is  very 
little  relished.  They  are  very  particular  in  the  choice 
of  a  wet  nurse  :  they  take  none  but  a  respectable  wo- 
man of  their  own  caste,  and  one  who  is  married ;  for 
they  suppose  the  child  to  acquire  the  temper  and  dispo- 
sition of  the  nurse.  She  has  three  meals  a  day,  which, 
though  constituting  part  of  the  dinner  cooked  for  the 
family,  costs  from  seven  to  ten  rupees  per  month  extra. 
She  moreover  receives  presents  at  different  feasts,  such  as 
at  the  two  great  ones,  viz.  Eed-ool-Jitr  and  Buqr-eed ; 
and  at  the  minor  ones  of  Akhree  char  shoomba  and 
Shub-e-hurat^  as  well  as  at  the  anniversary  of  the  child's 
birth,  and  at  his  marriage.  The  present  consists  of 
four  or  five  rupees,  with  or  without  victuals,  a  saree 
and  a  cholee,  to  the  value  of  four  or  five  rupees.  2. 
Middling  class: — Salary,  six  or  seven  rupees  per  men- 
sem ;  plenty  of  the  daily  food  of  the  family.  On  dismis- 
sing her,  a  suit  of  clothes  of  from  ten  to  twenty  rupees, 
and  in  cash  eight  or  ten  rupees ;  no  ornaments.  3. 
Poorer  orders,  have  also  nurses  from  among  people  of  the 
lowest  caste.  Moosulman  children  are  generally  suckled 
till  they  are  two  years  and  a  half  old,  which,  agree- 
ably to  the  Shiirra,  is  the  period  within  which  the  wet 
/2 


Ixviii  c;los>;ary. 

nurse  is  considered  as  the  child's  foster-mother.  (Vide 
p.  145.)  If  a  child  suck  another  woman  during-  that 
time,  she  is  not  his  foster  mother.  It  is  not  unusual  to  see 
children  of  three  and  four  years  hanging  about  their 
mother's  breasts.  The  females  among  the  nobility  scarce- 
ly' ever  suckle  their  own  offspring,  but  employ  a  nurse, 
for  they  consider  it  weakening-,  and  detrimental  to  the 
beauty  of  their  form.  The  diet  which  is  considered 
wholesome  for  the  wet-nurse  consists  in  the  following : 
polaoo^  birreeanee,  fish,  khoorfai/  ka  bhajee  (portulaca 
oleracea,  Lin.  or  purslane),  umbotee  kay  bhajee  (oxa- 
lis  corniculata,  hiii.  or  yellow  wood  sorrel),  paluk 
kay  bhajee  (or  spinage),  chookay  kee  bhajee  (rumex 
vesicarius,  Lin.  or  country  sorrel),  and  cabbage.  Those 
which  are  considered  unwholesome,  and  to  be  refrained 
from,  are  the  following  :  bygun  (solanum  melong-ena, 
Lin.  brinjal  or  eg-g-  plant),  ambaree  kee  bhajee  (hi- 
biscus cannabinus,  Lin,  or  ozeille,  erroneously  called  in 
Bengal  sorrel),  inaai  kay  bhajee^  or  sada  noteea 
(amaranthus  Iristis,  Lin.).,  kurayla  (momordica  cha- 
rantia,  Lin.)^  maythee  kee  bhajee  (trigonella  foenum 
grsBCum,  Lin.  or  fenugreek  greens).  None  of  the 
dais  (or  peas)  are  good  except  moong  (phaseolus  ra- 
diatus,  Lin.  phaseolus  aureus,  Roxb.  green  gram,  or 
rayed  kidney  bean),  and  cooling  articles,  such  ascucum- 
bers,  carrots,  turnips,  and  potatoes. 

Dal  J'j — a  round  flat  ornament,  of  the  size  and  shape  of  a 
crown  piece,  made  of  stone,  bone,  or  mother-of-pearl, 
worn  by  fuqeers  round  the  right  ankle,  suspended  by 
means  of  silk  thread,  which  is  passed  through  a  couple 
of  holes.  The  ornament  itself  hangs  immediately  below 
the  outer  ankle-bone. 

Doiiincean  j^Li.«tt> — ihe  females  of  a  low  caste  of  Moosul- 
inans  called  dom  (*j<-J,  who  sing  and  play  in  the  company 
of  females  only.     The  instruments  they  play  on  are  the 


GLOSSARY.  Ixix 

dJwl  (or  a  kind  of  drum),  and  immjeeray  (or  a  kind  of 
cymbals). 
Dozanoo  bjjihnu  U^^  vljj'^ — '^^*  sitting  on  two  knees,  or 
kneeling-;  it  is  different,  liowever,  from  the  European 
mode  of  kneeling  :  they  rest  the  body,  or  sit  upon  tlie 
left  foot  placed  horizontally  with  the  sole  turned  up- 
wards, while  the  right  foot  is  placed  perpendicularly, 
with  the  great  toe  touching  the  ground  and  heel  up, 
the  hands  resting  on  the  thighs.  In  repeating  prayers 
in  this  position,  the  eyes  are  directed  to  the  region  of 
the  heart.  I  may  observe,  that  the  right  foot  is  never 
moved  from  its  original  j)osition,  while  the  left  is  altered 
to  the  vertical  in  the  act  of  making  sijdah  (or  touching 
the  ground  with  the  forehead),  and  placed  again  in  its 
horizontal  posture,  when  the  person  praying  sits  on  the 
sole  of  it. 
Dumree  j^'UJ — a  small  copper  coin  current  in  the  Carnatic, 

four  of  which  go  to  a  pice. 
Dur-gah  ilT^J — a  tomb  or  shrine.  There  are  two  noted  ones 
of  this  kind  near  and  at  Mangalore.  The  fir.-it  is  situated 
at  the  village  of  Cuddry  (two  miles  off),  and  called 
Sheikh  Furreed  ka  Diirgah.  It  consists  of  a  hole  in 
the  centre  of  the  side  of  a  perpendicular  rock  composed 
oflaterite,  which  is  said  to  lead  to  a  considerable  dis- 
tance (they  say  all  the  way  to  Ilydrabad,  450  miles). 
The  openino-  is  square,  about  six  feet  above  the  ground, 
ascended  by  a  Hight  of  stone  steps  rudely  constructed, 
and  just  large  enough  to  allow  of  a  person  to  crawl  in. 
The  cavern  is  very  dark,  and  no  one  knows  the  exact 
size  of  it,  as  none  dare  venture  in.  Adjoining  is  a  chasm 
in  the  rock,  and  of  inconsiderable  size,  which  at  its  en- 
trance has  been  built  up  Avitli  stone,  and  an  opening  left 
for  people  to  creep  in  by  as  in  the  other  ;  but  this  is  found 
open  within  (or  exposed  to  the  air)  after  it  is  once  (mi- 
tered.      Tradition  states  that,  about  one    hundred  ytars 


Ixx  GLOSSARY. 

ago  (this  being  A.  D.  1832),  there  was  a  peer  named 
Sheikh  Furreed,who\\kew\se  made  another  similar  cAiV/a 
(e.  e.  neither  speaking,  eating,  nor  drinking  for  forty 
days,  but  worshipping  God  and  living  retired  from  the 
world)  in  Hindoostan.  He  resided  at  Cuddry  for  twelve 
years,  during  which  time  he  used  to  observe  chillas^ 
remaining  for  forty  days  together  in  the  cavern,  seeing 
and  speaking  to  nobody,  eating  and  drinking  nothing; 
after  the  forty  days  were  over,  he  was  wont  to  con)e  out 
for  four  or  five  days,  but  partake  of  no  other  food  but 
the  leaves  of  a  plant  (since  named  after  \\\m)^furreed- 
bootee  (the  latter  word  signifying  a  medicinal  herb),  a 
sort  of  shrub  which  grows  wild  in  the  surrounding 
jungles,  and  has  a  sweetish  taste  :  he  drank  water,  spoke 
during  these  days,  said  prayers  in  an  adjoining  stone 
building,  and  then  retired  again  to  this  cavern  to  per- 
form another  forty  days  chilla,  and  so  on.  At  the  end 
of  twelve  years  he  disappeared,  and  it  is  said,  this  be- 
ing the  road  to  Mecca,  that  he  set  out  for  that  town 
by  this  subterraneous  route,  and  has  never  been  heard 
of  since.  Moosulmans  resort  hither  occasionally,  and 
on  Fridays  (their  sabbath)  cook  victuals,  and  having 
offered  fateeha  over  them  while  burning  incense  in  his 
name,  distribute  them  among  ihefuqeers  resident  there, 
as  well  as  those  who  have  accompanied  them.  If  a 
durgah  be  situated  in  a  place  where  no  food  can  be 
dressed  (from  want  of  materials  or  otherwise),  they  take 
sweetmeats  with  them,  which  they  substitute  in  its  stead. 
This  durgah  is  in  the  charge  of  a  fuqeer,  who  receives 
(or  rather  helps  himself  to)  the  offerings  that  are  made 
by  visitors,  and  which  are  placed  at  the  entrance  of  the 
cave.  When  he  dies  (the  office  not  being  hereditary) 
another  is  appointed,  the  one  best  qualified  from  his 
known  piety  and  zeal.  The  committee  for  electing  a 
successor  consists  of  the   four  principal  mukkanwalay 


GLOSSARY.  Ixxi 

(peers),  residing  at  the  four  principal  mukkuns  (or 
houses  of  peers),  spiritual  guides  (so  called)  at  Man- 
galore,  and  six  or  ten  of  their  mooreeds  (or  disciples). 
On  such  occasions  numerow^fuqeers  are  likewise  present. 
The  four  peers  having  come  to  an  unanimous  conclu- 
sion, appoint  either  one  of  their  disciples,  or  the  son  of 
the  deceased,  if  he  be  found  duly  qualified.  In  the 
days  of  the  Sooltan  (Tippoo),  the  individual  in  charge 
of  this  durgah  used  to  receive  (by  order  of  the  Sooltan) 
rupees  corresponding  to  the  number  of  masts  of  the 
vessels  that  entered  the  roads  or  harbour;  for  every 
ship  three  rupees,  pattamars^  &c.  two  rupees,  munjee^ 
&c.  one  rupee  :  this  rule  has  been  abolished  since  the 
place  has  fallen  into  the  hands  of  the  British.  Here 
is  likewise  a  pagoda  (or  Hindoo  place  of  worship) 
where  a  grand  annual  festival  takes  place,  on  which 
occasion  an  immense  concourse  of  people  assemble. 
The  second  durgah  is  situated  at  Mangalore,  on  the 
banks  of  the  river,  and  consists  of  a  large  long  tomb 
with  minarets  at  each  extremity.  Loio  hiingur  Shah 
(afuqeer)  is  buried  here,  whose  name  it  bears.  Lamps 
are  burned  here  every  night,  and  it  is  chiefly  visited  by 
Malabars  (a  Hindoo  caste),  but  also  by  Moosulmans 
and  other  Hindoos.  Most  Hindoos,  however,  frequent 
Sheikh  Furreed's  durgah.  These  durgahs  are  re- 
sorted to  when  people  are  desirous  of  being  freed  from 
any  distemper,  misfortune,  &c.  If  the  individual  who 
is  enshrined  in  the  durgah  have  been  wealthy,  large 
dinners  are  provided, /«^ee/?a  offered,  and  the  food  dis- 
tributed to  any  who  choose  to  partake  of  it;  there  be- 
ing sometimes  kunchnee  ka  taefu  (bands  of  dancing 
girls)  to  entertain  the  ofuests.  A  mono-  the  arreat  this 
takes  place  on  every  night  of  the  year  (and  is  never 
observed  in  the  day  time) ;  but  among  the  poorer 
classes  of  people,  every  Monday  and  Thursday,  or 
once  a  week  or  month. 


Ixxii  GLOSSARY. 

E. 

Eed-gah  or  Numaz-gah  ^Ifjlr  -  i^Juc — Hi.  a  place  of  festival 
or  of  prayer:  a  building  generally  situated  without  the 
walls  of  a  town  (often  amidst  gardens),  erected  on  a 
platform  or  a  pediment  three  or  four  feet  above  the 
level  of  the  ground,  and  on  an  eminence,  consisting  of  a 
square  wall  with  two  or  more  minarets,  and  havino-  in 
the  centre,  on  a  level  with  the  ground,  three  steps, 
which  forms  the  mimbur  j^  (or  pulpit),  from  which 
the  khootba  Jjas-  (or  sermon)  is  read  on  particular 
occasions,  or  on  particular  feast  days,  such  as  those  of 
buqr-eed  and  rumzan  kee  eed,  which  occupies  from  an 
hour  and  a  half  to  two  hours.  It  is  said  that  the  Prophet, 
in  addressing  the  congregation,  stood  on  the  uppermost 
step;  Abu  Bukur  {h'\9  successor)  on  the  second;  Oonmr 
on  the  third  or  lowest;  but  Oosmun^  observing  that  at  this 
rate  we  might  descend  to  the  bowels  of  the  earth,  fixed 
upon  the  middle  as  the  one  from  which  to  deliver  the 
sermon;  since  then  it  has  continued  so.  This  building 
is  merely  intended  as  a  signal  post  for  people  to  as- 
semble at  to  hear  the  khootba  read.  A  bamboo,  or 
any  other  post,  might  answer  the  same  purpose,  but  a 
brick  building  is  usually  preferred,  as  being  more 
durable,  and  affording  individuals  an  opportunity  of 
handing  down  their  names  to  posterity,  by  being  at 
the  expence  of  erecting  them.  It  is  by  no  means  a 
sacred  edifice. 

Ehrofn  (♦]/S*-i — putting  on  the  pilgrim's  habit  when  at  a  cer- 
tain distance  from  Mecca.  While  they  wear  this  mean 
habit  they  interdict  themselves  all  worldly  enjoy- 
ments, &c. 

F. 

Fanam — a  small  silver  Madras  coin,  value  about  twopence. 

Fateeha  jsr\i — the  offering  up  of  prayers  to  the  Almighty 
for  the  remission  of  the  sins  and  the  acceptance  into 
Heaveii  of  the  individual  in  whose  name  it  is  desired, 


GLOSSARY.  Ixxiii 

be  he  a  saint  or  sinner,  rich   or   poor,   old   or  young'. 


u 


It  consists  in  saying,        For  such  or  such  a  one  I    offer 


a 


this  prayer;"  then  repeating'  the  first  chapter  of  the 
Qoran,   which   comprises  the   following  short   prayer: 
Praise  be  to  God,  the  Lord  of  all  creatures,  the  most 
merciful,  the  King  of  the  day  of  judgment.   Thee  do 
we   worship,    and   of  Thee  do    we   beg    assistance. 
Direct   us  in   the  right  way,  in   the    way  of  those  to 
whom  thou  hast  been  gracious;  not  of   those  against 
whom  thou  art  incensed,  nor  of  those  who  go  astray." 
It  is  called  also  theya^ee/i«  chapter,  followed,  when  pray- 
ing for  the  souls  of  the  dead,  by  the  hundred  and  eleventh 
chapter,  termed  Qoolhoo-oollah ;  which  latter,  if  read 
thrice  over,  is  considered  equivalent  to  having  read  the 
whole  Qoran  ;  for  all  the  blessings  will  be  derived  from 
the   one  as  from  the   other.     Sometimes    merely  these 
prayers   are   offered,  at  other  times  oblations  are   also 
made  at  the  same  time.  Reading  or  perforniingyir/^ccAa 
over  any  kind  of  food  previous  to  distribution,  which   is 
so  commonly  done,  is  not  enjoined  in    the  Qoran  ;  con- 
sequently   an    innovation.      Fatechas    are    of    various 
kinds.   (Vide  Index.) 
FateehOj  Neeut  khyr  kee  .c^\i  ^S  vfP^  "--^ — from  neeut  in- 
tention, and  khyr  good  ;  i.  e.fateeha  offered  in  the  name 
of  the  living,  in  contradistinction  to  otherya^eeAas,  which 
are  performed  for  the  dead. 
Fateeha,  Suhtiuk,  vulgo   Sanuk  ,'sc\i  uUnXs?* — sanuk  is  the 
name  of  a  small  earthen  pot,  seven  of  which   are  used 
at  this  offering.     They  are  filled  with  boiled  rice,  which 
is  completely  covered  with  duhee  (or  curds),  sugar,  and 
ghee  (or  clarified   butter),  and  sweetened   (not  acidi- 
fied), 7noong  (phaseohxs  radiatus,  Lin.)  or  chunnay  kay 
ilal  (cicer  arienatum,  Lin.)   and  fateeha  being  offered 
over  them  in  Beebee  Fateemci's  name,  they  are  distri- 
buted to  the  seven  respectable  women  invited  lo  partake 


Ixxiv  GLOSSARY. 

of  them,  for  it  is  not  every  woman  that  is  allowed  the 
honour  of  eating  of  so  sacred  a  dish.    (Vide  p.  108.) 

Fitr  or  Iftar  jlkil  -J^ — the  breaking  of  fast,  which  takes 
place  every  evening  during  the  Mohummudan  Lent;  or 
on  the  last  day  of  the  month  Rumza?i,  called  eed-ool- 
Jittur,Jhsi\s^  ,  or  the  festival  of  breaking  up  Lent. 

Fitraxjai — alms  given  upon  the  eed-ool-Jittur  abovementioned. 

Flowers  or  P^hool  fjy^_ — whenever  flowers  are  mentioned  as 
being  sent  or  used  on  any  occasion,  it  is  invariably  meant 
to  allude  to  garlands,  nosegays,  &c.,  not  to  single  loose 
flowers.  The  different  forms  into  which  they  are  ma- 
nufactured are  thus  distinguished  :  \.  Sayhra  u^^  tied 
on  the  forehead,  covering  the  eyes  as  a  veil,  worn  by 
men  as  well  as  women  ;  2.  Jalcc  moeebund  SU) ^ya  l\s>- 
representing  a  network  tied  to  the  forehead  and  cover- 
ing the  forepart  of  the  head,  worn  only  by  women  ; 
3.  Siirpai/nch  ^\^Jj>^  a  string  of  flowers  wound  round 
the  head  in  the  form  of  a  turban  by  women;  4.  Har 
j\jb  or  a  wreath  of  flowers,  worn  as  a  necklace,  and 
hanging  down  on  the  breast ;  5.  Buddhee  (c^'^  ov 
wreaths  of    flowers,  crossing  each   other  on  the    breast 

and  back  like  a  soldier's  belt;  6.  Toorru  ijs  a  nosegay 
or  bouquet;  7.  Pak^hur  j^\i  an  ornament  of  flowers 
(intended   to    represent   an    armour)   thrown   over   the 

horse's  head  and  body  ;  8.  Gujra  \j^  flower  bracelets; 
9.  Gend  Guhwara\j\^^  ^X^  or  flowers  formed  like 
the  scale  of  a  balance  tied  on  to  images.  Vide  Mohur- 
rum.  10.  Chuddur^  P^hool  kayjSs>-  ^S  J^V  or  flowers 
worked  in  the  form  of  a  sheet,  spread  on  graves. 
Furz  ijo^ — the  word  signifies  God's  commands,  and  those  of 
two  kinds  :  1.  Furz  {^^  or  injunctions,  which,  in  deli- 
vering them,  he  has  repeated  thrice  ;  2.  Wajib  i__-o»-|.  or 
injunctions,  which,  in  delivering  them,  he  has  repeated 
twice. 


GLOSSARY.  Ixxv 

G. 

Ganja  \ss:^\i — the  leaves  or  young  leaf-buds  of  the  hemp 
plant  (cannabis  sativa,  Willcl.),  which  are  frequently 
rubbed  between  the  hands,  added  to  tobacco  and 
smoked,  to  increase  its  intoxicating  powers,  or  smoked 
by  itself.  Vide  Bluing. 

Ghurra  \j.S — a  large  earthen  pot,  a  waterpot,  a  pitcher. 

Gold-???o/iMr  or  Ashrufee  ci/i>\  —  a  gold  coin,  equal,  in 
Bengal,  to  sixteen  sicca  rupees  ;  in  Madras,  to  fifteen 
Arcot  rupees ;  and  in  Bombay,  to  fourteen  sonant 
rupees. 

Gool-ab  L_->'jJi — or  rose-water ;  it  is  contained  in  a  goolab- 
pash  ^bu-Jili  or  a  kind  of  long-necked  silver  bottle, 
perforated  with  holes  at  the  mouth  in  the  form  of  a 
muffineer,  out  of  which  the  rose-water  is  sprinkled  on 
the  guests. 

Goorakoo  y\Si  -V'3^  prop.  Goodakoo — from  the  Sanscrit 
word  good  (Hindoostanee  goor)  raw  sugar,  and  the 
Teloogoo  word  akoo,  leaf.  It  is  the  name  given  in  the 
Deccan  to  the  tobacco  for  the  hooqqa*  (called  in  Bengal 
tamhakoo  jiUiJ),  in  the  preparation  of  which  these 
enter  as  chief  ingredients.  The  following  are  two 
very  valuable  formulas  for  this  composition  : 
1.  Take  of  tobacco  leaves  four  seers  ;  common  treacle  four 
seers,  preserved  apples,  or  as  a  substitute  either  pre- 
served pine-apple  or  63/er  j-J  ,  zizyphus  jujuba,  Lin. 
jujubes  or  Indian  plum,  half  a  seer  ;  raisins,  half  a  seer  j 
gool-qund  JoJJjjTor  conserve  of  roses  half  a  seer:  these 
are  to  be  well  pounded  together  in  a  large  wooden 
mortar,  put  into  an  earthen  pot,  the  mouth  of  which  is 
to  be  made  air-tight,  and  buried  underground  for  three 


*  Hooqqa  Ja>~ — the  pipe  and  its  apparatus  used   in  the  East- Indies  for 
smoking  tobacco  through  water. 


Ixxvi  GLOSSARY. 

months  previous  to  being  used.  If  it  be  desired  to  have 
the  tobacco  spiced,  add  Pegu  cardamoms  one  chliut- 
tack  ;  cubab  chectiee  ^_5^■=-  '-r'^f^  piper  cubeba,  Lin. 
or  cubebs,  one  chluittack  ;  sandal  wood  one  cWhuttack., 
putchapaut  or  pas  ka  pun,  two  ck'hidtacks  ;  aiincck 
or  juttamasee  |^-^Ul!b>-  cyperus  stoloniferus,  Kcenig. 
Valeriana  jatamamsi,  Roxb.  or  spikenard,  and  mix 
them  all  well  together  before  you  proceed  to  the 
burial  ceremony. 

N.  B.  The  tobacco  without  the  spices  is  reckoned  by  far 
the  most  wholesome,  and  if  it  has  been  allowed  the 
prescribed  time  of  fermentation  under  ground,  will  be 
found  very  mellow  and  agreeable.  If  the  smoker  can- 
not bear  strong  tobacco,  the  leaves  must  be  washed  in 
cold  water  from  one  to  five  times,  and  as  often  dried  in 
the  sun, then  pounded. 

2.   Recipe  (of  Mooiieer  ool  Moolk).    Take  of  good  tobacco 

leaves  twenty  seers  (forty  pounds)  ;  tar  ka  goor  '•l^\^  '''[j 
or  raw  sugar  of  the  palmyra  tree  (borassus  fiabelli- 
formis,Zr«n.)  twenty  seers  ;  sad-koofee  ij,*^  ^k^  (Arab.) 
nagurmolha  (Hind.)  J^,-b^\j  (cyperus  juncifolius) 
or  root  of  the  rush-leaved  cyperus,  two  tolas  (six 
drams)  ;  kayla  J-j  or  rijie  plantains  (musa  paradisiaca, 
Lin.)  twenty  in  number;  kazceet  (JL^jl^  (feronia  ele- 
phantum,  Roxb.)  or  wood-apple,  ten  in  number;  cloves 
two  tolas  (six  drams).  Pound  all  separately  except  the 
two  first,  then  mix  them  with  two  seers  of  each  of  the 
two  first;  make  eight  divisions  of  the  remaining  tobacco 
and  sugar,  triturate  one  at  a  time  well  with  the  mass; 
then  add  them  all  together,  and  knead  them  again  well 
with  the  hands;  afterwards  biiiy  them  (as  above)  for  a 
month  in  a  dunghill. 
Gurm  miissala,  see  note  p.  Ixv. 


GLOSSARY.  Ixxvii 

H. 

Ifooma  t*i>  (or  ^uJ!>) — a  fabulous  bird.  The  phcenix  of  the 
East. 

Ilifddees  tJ-UtXe* — properly  a  saying-,  but  generally  applied 
to  the  sayings  which  tradition  has  attributed  to  Mohum- 
mud.  These  are  divided  into  two  classes  ;  the  first  is 
called  Huddees-c-niibuicec  i^^^  ci^JJe>-or  the  sayings 
of  the  Prophet ;  the  other  Huddees-e-qoodsee.  l1^Ss>~ 
i^«jfcXJI  or  the  holy  sayings,  which  they  believe  the  angel 
Gabriel  brought  from  heaven. 

///(/  ^^^ — the  pilgrimage,  to  Mecca.  Anieer-c-h)/j\  the  chief 
or  commander  of  the  pilgrims  (an  officer  of  great  digni- 
ty during  the  splendour  of  the  Khaliphat,  and  generally 
filled  by  the  son  or  declared  successor  of  the  reigning 
sovereign). 

JTinidee  (_cAx!i) — a  small  earthen  pot. 

I. 

Ispnnd  Jc-w-jI — the  seeds  of  the  Maynhdee  (q.  v.),  which  is 
burnt  at  marriages  to  drive  away  evil  spirits.  It  is  also 
burnt  as  a  charm  for  the  like  purpose  during  the  forty 
days  of  the  puerperal  state  ;  particularly  at  the  door, 
whenever  a  visitor  retires,  as  well  as  when  the  infant  is 
taken  out  of  the  room  to  be  bathed,  and  brought  in 
again.  It  is  generally  thrown  into  the  fire  along'  with 
some  benzoin  (or  benjamin),  or  with  mustard  seed  and 
putchar  kaputta. 

J. 

Ja-e-numctz  j\>^ i_S^*^  vulgo.  Janeemaz  or  Moosulla  iLiK —  or 
a  place  of  prayer.  The  term  is  applied  to  the  carpet, 
mat,  or  cloth  on  which  they  stand  while  praying-. 

Jlbbreel  ^Jj  -k>- — or  the  angel  Gabriel.  The  Mohummudans 
reckon  four  great  angels,  viz.  1.  Jibraeel,  Jibreel,  or 
Jubra-ueel  ^js-j^  .  ^}lj*s>-  -  JjL*^  ■ —  the  archangel 
Gabriel,  who  is  God's  messenger.  The  protector  of 
the  Mohummudans.     2.  Meekaeel  J-jl^*  (Michael)  — 


Ixxviii  GLOSSARY. 

the  angel  who  presides  over  water  (rain),  whom  the 
Moosuhnans  acknowledge  to  be  the  protector  of  the 
Jews.  3.  Israfeel  jj-ii-oi — or  the  angel  who  presides 
over  the  wind,  and  will  sound  the  last  trumpet  at  the 
resurrection.  4.  Izra-eel  ij-^}jj^ — or  the  angel  of  death. 
The  Mohummudans  affirm,  that  when  a  dead  person  is 
buried  two  evil  spirits,  named  Moo?i/cirS^u^  and  Nukeei^ 
jSj  ,  of  a  frightful  aspect  and  black  colour,  make  the 
dead  sit  upright  in  the  grave  and  arraign  him  :  if  he  be 
found  innocent,  they  suffer  him  to  lie  down  again  and 
rest  in  quiet;  if  not,  they  give  him  several  blows  with  a 
hammer  between  the  two  ears,  which  occasions  incre- 
dible pain,  and  makes  him  cry  out  terribly.  Vide  Sale's 
Qorafi,  Prel.  Diss.,  sect.  4. 
K. 
K'hana  \i\jS — food  or  meals.  Moosulmans  use  three  meals  a 
day  :  1st.  Nashta  or  Ilazree  ^jj\s-  .  \:^\j  or  break- 
fast ;  at  nine  or  ten  A.M.,  which  consists,  among  the 
great,  of  rice,  kliichree,  or  wheaten  cakes  with  curries, 
fried  fish,  preserves,  pickles,  omelet,  eggs  broken  up 
into  lumps  while  frying,  duhce  (or  tj/ar),  buttermilk, 
chutnee  (shubdcg),  carrots,  haleem  made  of  meat, 
wheat  flour  and  ghee^  monsumf7iiwi,  fried  fowl  in  g/jt'f, 
milk,  and  sugar,  with  sat/zaeean,  dal^  char  (or  mooloo- 
goo  tunny ^  literally  pepper  water),  goorday  ka  pooray 
(sheep's  testes).  Among  the  middling  orders,  of  rice, 
k^hichree,  or  wheaten  cakes,  eggs,  pickles,  chutnees, 
duhee,  dal,  char,  and  fried  or  boiled  fish.  Among  the 
poorer  classes,  of  basee  k^hana,  or  stale  rice  which  has 
been  kept  overnight  in  water  and  acquires  a  slightly 
acid  taste,  with  kyan  pepper,  chutnee,  or  dal  and  rice, 
with  char  or  fish.  2d.  Khana  \j\jif  or  dinner,  which 
they  partake  of  at  three  or  four  P.M.,  the  lower  orders 
o-enerally  at  1  P.M.;  it  consists,  among  the  nobility, 
of  rice,  occasionally  polaoos,  curries,  moosummun,  chut- 


GLOSSARY.  Ixxix 

nees,  shurbiit,  kubabs,  and  occasionally  fruits  :  among 
the  middle  ranks,  of  rice,  occasionally  polaoos,  wheaten 
cakes,  with  curries,  fruits,  and  water :  among  the  poor, 
of  rice  and  dal,  or  fish,  with  chutnee',  occasionally  meat. 
In  most  places  they  eat  ragce  (or  munruwee,  cynosurus 
coracanus,  Lin.)  cakes,  instead  of  any  of  the  foregoing. 
3d. Rat  lea  kliana  ul^p  ooi^  or  supper ;  at  seven  or  eight 
P.M.;  this  consists,  among  the  nobility,  of  milk,  mullee- 
da,  and  fried  sweetmeats  ;  sometimes  polaoo,  with  a  va- 
riety of  fruits,  wines,  and  coffee  ;  among  the  middling 
classes,  of  milk  with  rotee,  rice,  curry,  and  sweetmeats: 
among  the  poor,  of  the  same  as  dinner  or  breakfast. 

K'hich-ree  ^_$ys.ii — a  dish  made  of  rice  and  a  species  of  pea 
called  dill,  together  with  ghee  and  spices.  (Vide  Ap- 
pend.,   p.  XXX.) 

Khootba  ~Ji:>- — an  oration  or  sermon  delivered  every  Friday 
after  the  forenoon  service  in  the  principal  mosque  (in 
which  they  praise  God,  bless  Mohumaiud  and  his 
descendants,  and  pray  for  the  king  or  reigning  mo- 
narch,)* with  exhortations.  This  was  generally  pro- 
nounced in  former  times  by  the  reigning  Khuleefa,  or 
the  heir  apparent. 

K'hopra  V^ — is  the  kernel  of  the  nariel  (or  fresh  cocoa-nut), 
when  fully  ripe,  taken  out,  divided  in  the  middle,  and 
dried.  This  is  very  generally  eaten  by  the  natives, 
and  is  esteemed  not  only  superior  in  flavour  to  the  na- 
riel, but  more  wholesome,  being  considered  more  diges- 
tible, and  less  apt  to  create  flatulence  or  generate 
worms.  Its  price  is  double  that  of  the  other.  It  is 
frequently  used  as  an  ingredient  in  curries  and  in  medi- 
cine. 

*  This,  in  the  author's  opinion,  should  at  present  be  the  Honourable  East- 
India  Company,  but  that  is  not  done ;  they  pray  for  the  king  of  Delhi,  he 
being  the  titular  sovereign  of  the  Indian  empire. 


Ixxx  GLOSSARY. 

Khuleefa  «i-i^ — (Caliph)  a  title  given  to  Moliuimnudan  so- 
vereigns or  successors  of  the  Prophet ;  to  which  was 
annexed  the  most  absolute  authority  both  in  religious 
and  civil  government. 

K^hiillee  ^X^ — oil  cakes;  the  dregs  of  the  seeds  which  re- 
main after  the  oil  is  expressed. 

Koossoom  M-S — cartliamus  tinclorius,  Lin.  or  safflower.  The 
beautiful  red  dye  called  kuossuom  ka  rung,  so  much  in 
use  on  all  occasions,  and  so  frequently  referred  to  in  this 
woi*k,  is  prepared  as  follows  :  Take  of  koossoom  ka 
p'hool  (or  the  dried  flowers  of  safflower)  one  seer  (two 
pounds),  put  them  into  a  towel  suspended  by  its  four 
corners  to  sticks  fixed  in  the  ground,  pour  cold  water 
on  them,  rubbing  at  the  same  time  the  flowers  well 
with  the  water,  and  continuing  the  washing"  as  lonar  as 
the  strained  water  remains  yellow.  When  it  begins  to 
acquire  a  red  colour,  squeeze  the  water  out  of  the 
flowers  and  spread  them  out;  then  having  sprinkled 
fourp/ce  Aveight  (two  ounces)  of  soojeekhar  j[p  ^si^  ^ 
or  an  impure  carbonate  of  soda,  mix  them  well  together. 
Tut  the  flowers  again  on  the  suspended  cloth,  and  pour 
on  them  three  gugglets  of  cold  water,  and  keep  the 
strained  liquid  of  each  gugglet  separate  ;  add  to  these 
the  juice  of  as  many  lemons  (about  twenty  or  twenty- 
five)  as  will  the  change  the  colour  of  the  fluid  into  a 
most  beautiful  hue.  In  dyeing  cloth,  it  is  first  soaked  in 
the  faintest  coloured  liquid,  then  in  the  darker,  and 
lastly  in  the  darkest,  leaving  it  in  each  for  a  few  seconds 
or  minutes. 

Kufnee  (c^  Alfa  or  Alfuh  -il!  -  liJl — it  consists  of  a  piece  of 
cloth  about  fifteen  feet  long,  and  about  a  yard  wide* 
In  the  centre  of  its  breadth  a  slit  is  made  through  which 
the  head  is  passed,  where  a  collar  is  sewed  on;  one- 
third  of  the  cloth  hangs  behind,   reaching  down   to  the 


GLOSSARY.  jxxxi 

calf  of  the  leg,  and  two-thirds  before ;  the  superfluous 
quantity  in  front  is  tucked  up  by  means  of  the  kummur- 
bundy  which  at  the  same  time  forms  a  sort  of  hag  to 
receive  the  contributions  of  the  charitable. 
Kulrna  ^^Jj — the  two  members  of  the  Mohummudan  confes- 
sion of  faith,  i.  e.  Jj!  ^1  <u!^  la  illaha  illaylah^       There 

is  no  God  but  God;"  ii\  J^-j^\j;X*.sr«j  wo  Mohum- 
mudoor  russool  Oollah,  And  Mohummud  is  the  mes- 
senger of  God." 
Kunchneecm  kay  nach  --u  ^  |^L:jsr6 — or  dancing  girls. 
These  dancing  women  and  their  musicians  form  a  se- 
parate kind  of  caste,  and  a  certain  number  of  them  are 
attached  to  every  Hindoo  temple  of  any  consequence. 
The  allowance  which  the  musicians  receive  for  their 
public  duty  is  very  small,  yet  morning  and  evening 
they  are  bound  to  attend  at  the  temple  to  perform  be- 
fore the  image ;  they  must  also  receive  every  person 
travelling  on  account  of  the  government,  meet  him  at 
a  distance  from  the  town,  and  conduct  him  to  his  quar- 
ters with  music  and  dancing.  All  the  handsome  girls 
are  instructed  to  dance  and  sing,  and  are  all  prostitutes, 
at  least  to  the  Brahmuns.  In  ordinary  sets  they  are 
quite  common;  but  under  the  Company's  Government, 
those  attached  to  temples  of  extraordinary  sanctity  are 
reserved  entirely  for  the  use  of  the  native  officers  of  the 
temple,  who  are  all  Brahmuns,  and  who  would  turn 
from  the  set  any  girl  that  profaned  herself  by  communi- 
cation with  persons  of  low  caste,  or  of  no  caste  at  all, 
such  as  Christians  or  Moosulmans.  Indeed  almost 
every  one  of  these  girls,  that  is  tolerably  handsome,  is 
taken  by  some  native  officer  of  revenue  for  his  own 
special  use,  and  is  seldom  permitted  to  go  to  the  temple 
except  in  his  presence.  Most  of  these  officers  have 
more  than  one  wife,  and  the  women  of  the  Brahmuns 

g 


Ixxxii  .  GLOSSARY. 

are  very  beautiful :  the  dancing  girls  are  sought  after 
by  all  natives  with  great  avidity.  The  Moosulman 
officers  in  particular  were  exceedingly  attached  to  this 
kind  of  company,  and  lavished  on  these  women  a  great 
part  of  their  incomes.  The  women  very  much  regret 
their  loss,  as  the  Moosulmans  paid  liberally,  and  the 
Brahmuns  durst  not  presume  to  hinder  any  one  who 
chose  from  amusing  an  asoph,  or  any  of  his  friends. 
The  Brahmuns  are  not  nearly  so  liberal  of  their  money, 
especially  where  it  is  secured  by  the  Company's  Go- 
vernment, but  trust  to  their  authority  for  obtaining  the 
favours  of  the  dancers.  When  a  Moosulman  called 
for  a  set  of  dancers,  it  procured  from  twenty  to  two 
hundred  fanams^^  according  to  the  number  and  libe- 
rality of  his  friends  who  were  present ;  for  in  this  coun- 
try it  is  customary  for  every  spectator  to  give  something. 
They  are  now  seldom  called  upon  to  perform  in  private, 
except  at  marriages,  where  a  set  does  not  get  more 
than  ten  fanams.  The  girls  belonging  to  this  caste 
who  are  ugly,  or  who  cannot  learn  to  sing,  are  married 
by  the  musicians.  The  nutzoa^  or  person  who  performs 
on  two  small  cymbals,  is  the  chief  of  the  troop,  and  not 
only  brings  up  the  boys  to  be  musicians,  and  instructs 
all  the  good  looking  girls  born  in  it  to  sing  and  dance, 
but  will  purchase  handsome  girls  of  any  caste  whatever 
v/hich  he  can  procure.  When  a  dancing  girl  grows 
old,  she  is  turned  out  from  the  temple  without  any  pro- 
vision, and  becomes  very  destitute,  unless  she  have  a 
handsome  daughter  to  succeed  her.  If  she  have  this, 
the  daughters  are  in  general  extremely  attentive  and 
kind  to  their  aged  parents.  In  the  opinion  of  some 
Europeans  nothing  can  be  more  silly  and  unanimated 
than  the  dancing  of  the  women,  nor  more   harsh   and 

*  A  Madras  small  silver  coin,  value  about  twopence. 


GLOSSARY.  Ixxxiii 

barbarous  than  their  music;  while  others  perhaps,  from 
long  habit,  have  acquired  a  relish  for  the  latter,  and 
have  even  been  captivated  by  the  women. — F.  Bu- 
chanan's Journey  through  Mysore,  Canara,  and  Ma- 
labar, Vol.  TI.  p.  267. 

Kuntha  l^iio — a  necklace  of  large  beads  made  of  the   basilar 
process,   or  button   of  the   conch-shell,  worn  round   the 
necks  of  all  the  Bengal  sepoys. 
L. 

La-howl  ov  hahowUo-la  qoowuta  ilia  bil  lahil  alli-il  azeem^ 
i.e.  '  There  is  no  power  or  strength  but  in  God,  who  is 
great  and  mighty  ;"  or,  in  other  words,  they  mean  there 
is  no  strivinjr  aoainst  fate.     Nisi  Dominus  frustra. 

Z/Otrt  l!u! — a  small  metallic  pot,  generally  made  of  brass  or 
tinned  iron. 

Luddoo  t^ — a  kind  of  sweetmeat,  made  chiefly  of  sugar,  with 
the  addition  of  rasped  cocoa-nut  and  cream,  and  formed 
in  the  shape  of  large  boluses. 
M. 

Majoon  (j^-s*^ — this  electuary  is  much  used  by  the  Mohum- 
mudans,  particularly  the  more  dissolute,  who  take  it 
internally  to  intoxicate  and  ease  pain,  and  not  unfre- 
quently,  from  an  over-dose  of  it,  produce  a  temporary 
mental  derangement.  The  chief  ingredients  employed 
in  making  it  are  ganja  (or  hemp)  leaves,  milk,  ghee, 
poppy  seeds,  flowers  of  the  thorn  apple,  the  powder  of 
the  nux  vomica,  and  sugar:  or,  take  of  milk  four  seers 
(eight  lbs.),  put  into  it  a  seer  of  gan/a  leaves,  and  boil 
until  three  seers  remain;  take  out  the  leaves  and  coagu- 
late the  milk  by  putting  into  it  a  little  duhee  :  next  day 
churn  it  and  separate  the  butter,  to  which  add  junglee 
long,  nutmegs,  cloves,  mace,  saffron,  of  each  one  tola 
pounded,  and  sugar-candy  five  tolas,  and  boil  to  an  elec- 
tuary. Or  simply  the  leaves  of  the  hemp  are  fried  in 
g2 


Ixxxiv  GLOSSARY. 

^hce  (or  clarified  butter)  and  strained,  and  to  the  liquor 
some  suo-ar  is  added,  and  the  beverage  drank  ;  or  the 
liquor  is  boiled  with  the  sugar  until  is  acquires  a  con- 
sistence sufficiently  thick  to  form  cakes  on  cooling. 

Maleeda  or  Muleedu  if JuLc  -  i^JulU — wheaten  cakes,  dried, 
pounded,  and  mixed  up  with  ghee  and  sugar. 

Maynh'dee  ^Sf>^ — (La^fvsonia  spinosa,  Lin.,  Lawsonia  iner- 
mis,  Heyne,  Ligustrum  indiciim)  prickly  Lawsonia, 
Ivenie,  or  Eastern  Privet.  The  leaf,  triturated  with 
rice  o-ruel  or  water,  is  much  used  by  the  Mohummudan 
women  in  staining  the  nails,  palms  of  the  hands,  and  soles 
of  the  feet,  of  a  red  colour.  The  plant  forms  a  fine 
hedo-e,  and  perfumes  the  air  with  a  delicious  fragrance. 
Few  shrubs  are  more  esteemed  throughout  India,  Per- 
sia, and  Arabia  than  this.  Its  seeds,  called  ispund  (q.  v.), 
are  likewise  used  on  various  occasions. 

Meesee  <.~«^ — a  powder  (made  of  vitriol)  with  which  the 
teeth  are  tinged  of  a  black  colour.  The  following  is  a 
good  recipe  for  preparing  the  same  :  Take  of  ?«a- 
phiil  J^vto  or  majoophul  J^^^s^U  (quercus  robur, 
Lin.)  or  gall-nuts  two  ounces;  neelatoota  -jy  J-J  or 
neela  thotha  \^^  ^  or  iooteea  Ljy  (sulphas  cupri),  or 
blue   vitriol   two   drams;   beer  j^   or  steel  filings  one 

ounce;  hulla,  vulgo  hurla  ^y&lj  ^(terminalia  chebula, 
Willd.)  or  chebulic  myrobolan,  half  an  ounce  ;  keekur 
kee  phullee  ^^^^  ^  J^  (acacia  Arabica,  Lin.)  pod  of 
the  Indian  gum  Arabic  tree  half  an  ounce  ;  lime  juice, 
q.  s.;  pound  and  sift  the  vitriol,  mix  it  with  the  steel 
filings,  add  the  lime  juice  to  them,  and  put  them  in  the 
sun  to  dry,  i.  c.  until  the  mixture  becomes  black,  which 
colour  it  will  have  acquired  in  about  a  couple  of  hours  ; 
then  pound  this  as  well  as  the  two  other  ingredients, 
sift,  and  preserve  the  powder  for  use. 
Miswak  CJ\^''^ — a  twig  of  a  tree,  of  which  several  kinds 
are  in  use,  as  that  of  the  neem  *-J    (melia  azadirachta, 


GLOSSARY.  Ixxxv 

Lin.)  or  the  margosa  tree  ;  the  a£^ar«  5;lsT(achyranthes 
aspera,  Lin.)  or  the  rough  achyranthes;  the pceloo ^^^ 
(salvadora  persica,  Vahl.  careya  arborea,  Roxb.)  or  the 
toothpick  tree  ;  the  kalamahmud  d.^^^  "i^  (phyllanthus 
multiflorus,  ^/em.)  or  the  many-flowered  phyllanthus; 
and  the  khujoorj^  (phcenix  dactilyfera,   Lin.)  or  the 
date  tree;  or   the    mulsayree  alias   bokool.     It  is  used 
as  a  substitute  for  a  toothbrush.     It  is  about  a  span  long, 
split  at  one    end  and  chewed    to  render  it   softer.     In 
using  it  it  is  held  in  a  particular  way  ;  the  end  not  to  be 
used,  is  to  be  held  between  the  ring  and  little  finger,  the 
three  great  fingers  are  to  grasp  the  middle,  and  the  nail 
of  the   thumb  to  press  against  the  other  extremity. 
Muocheeimlay  ^\_j^^y>—3Ioocheemen,  a  class  of  people  of  a 
particular  caste,    whose  profession   on   the  peninsula   of 
India  (Deccan)  is  painting,   bookbinding,   making  sad- 
dles, palankeen  bedding,  caps,  &c.  and  not  shoemakers, 
who  have  this  appellation  in  Bengal. 
Moosulla  "L^^ — vide  Jae-numaz. 

MwrfMf/ JJ^^— betel  leaf  q.  s.  (previously  toasted    a  little   in  a 
brass  or   iron   cup)  is  chopped  and  mixed   with   forty- 
five  grains  of  opium,    made  of  a  proper  consistence  to 
form  pills  of  the  size  of  a  pepper-corn,  and  smoked,  one 
at  a  time,  in  a  broken  kulkee  :  in  a  few  minutes  the  pill 
bursts  and  evaporates. 
Muhdee  ^/J^<— orthe  director  and  leader,  is  the  surname  of 
the  last  or  twelfth  Imam,  whom  the  Persians  believe   to 
be  still  alive  ;  and   that  he  will  appear  again  with  Elias 
the    prophet  on  the    second    coming  of  Jesus   Christ. 
(Vide  p.  14  and  259.) 
Munja  U:l.<— same    as  nayoota,    q.  v.     Also   the  rubbing  the 
body  over  with  turmeric,   &c.   on  particular  occasions; 
such  as  circumcision,  bismilla,  virginity,  and  marriage. 
Munjun   ^^'■'—  or  dentrifice.     Tooth-powder  is  frequently 


Ixxxvi  GLOSSARY. 

made  of  burnt  almond  shells,  or  gool^*  i.e.  burnt  goodakf 
(the  residuum  of  a  chillum^  or  the  tobacco  o(  a.  hooqqa 
burnt  to  cinders)  with  black  pepper  and  salt ;  but  what 
is  used  by  the  generality  of  people  is  merely  common 
charcoal,  which  in  my  opinion  is  the  best  dentrifice  in 
existence.  It  is  not  unusually  made  by  burning  hulla  ilte 
(terminalia  chebula,  IVilld.  or  chebulic  myrobolan), 
or  soopeearee  ^j^Lj^-:  (areca  catechu,  Lifi.  or  betel 
nut)  into  cinders,  and  pounding  it  fine;  which  probably 
is  the  next  best. 

Murseea  J^>j^ — properly  any  funeral  eulogium,  but  applied 
particularly  to  those  sung  during  the  Mohurrunif  in  com- 
memoration of  Hussun  and  Hosein  (the  sons  o^  Allee). 

Musjid  Jcsr-^ — a  mosque,  or  Mohummudan  place  of  worship. 
All  mosques  are  square,  and  generally  built  with  good 
stones.  Before  the  chief  gate  there  is  a  square  court 
paved  with  white  marble,  and  low  galleries  round,  the 
roof  of  which  is  supported  by  marble  pillars.  In  these 
they  wash  themselves  before  they  go  into  the  mosques. 
The  walls  are  all  white,  excepting  some  few  places,  on 
which  the  name  of  God  is  written  in  large  Arabic  cha- 
racters.    In   each  mosque  there  is    a  great  number  of 

*  A  recipe  for  making  the  best  gools  (or  fireballs)  for  the  hoogqa  :  take  of 

Seers.    Chh. 
Charcoal  of  the  Tamarind  tree  (tamarindus  indica,  Lin.) 6       12 

Ditto  Peepul  ,Jvk-J  (ficus  religiosa,  Lin.)  2         4 

Ditto  common  Rice  (coryza  sativa,  Lin. )   2        'I 

Gnva  oi  the  Buhoolot  Keeker  A  ^  \}    <1^  (acacia  arabica,itox6.)l        2 

f 
Goor  'p  Molasses  or  raw  Sugar    2        4- 

Rice  gruel  or  Conjee     ^sc^l^ 2        0 

16      10 

The  charcoals  should  be  thoroughly  burned,  reduced  to  a  fine  powder,  and 
sifted.  The  gum  and  molasses  to  be  dissolved  in  the  conjee,  mixed  with  the 
former,  and  well  beat  up  in  a  large  wooden  mortar,  then  formed  into  balls  and 
dried  in  the  sun.     The  more  they  are  beat  up  the  better. 


GLOSSARY.  Ixxxvii 

lamps,  and  between  the  lamps  hang  many  crystal  rings, 
ostrich's  eggs,  and  other  curiosities  from  foreign 
countries,  which  make  a  fine  shew  when  the  lamps  are 
lighted.  About  each  mosque  there  are  six  (generally 
two  or  four)  high  towers,  each  having  three  little  open 
galleries,  one  above  another.  These  towers,  as  well  as 
the  mosques,  are  covered  with  lead,  and  adorned  with 
gilding  and  other  ornaments:  they  are  called  minarets^ 
and  from  them,  instead  of  a  bell,  the  people  are  called 
to  prayers  by  certain  officers  appointed  for  that  purpose, 
whom  they  call  mowazins.  Most  of  the  mosques  have  a 
kind  of  hospital  belonging  to  them,  in  which  travellers,  of 
what  religion  soever,  are  entertained  during  three  days. 
Each  mosque  has  also  a  spot  which  is  the  burying-place 
of  its  founder  ;  within  it  is  a  tomb  of  six  or  seven  feet 
long,  covered  with  velvet  or  green  satin  :  at  each  end 
are  two  wax  tapers,  and  round  it  several  seats  for  those 
who  read  the  Qoran,  and  pray  for  the  souls  of  the  de- 
ceased. It  was  not  lawful  to  enter  the  mosques  wearing 
shoes  or  stockings,  for  which  reason  the  pavements  are 
covered  with  pieces  of  stuff  sewed  together  in  broad 
stripes,  each  wide  enough  to  hold  a  row  of  men  kneeling, 
sitting,  or  prostrate.  Women  are  forbidden  in  the 
Qoran  to  go  into  the  public  mosques ;  therefore  the 
great  and  wealthy  have  frequently  a  mosque  in  their 
own  compound  (or  area),  where  females  perform  their 
devotions.  Some  of  the  women  are  taught  Arabic,  and 
are  able  to  read  the  Qoran.  The  different  officers 
attached  to  mosques  are  the  following  :  viz.  1st.  a  qazee 
(or  ecclesiastical  judge)  ;  2d.  a  khuteeb  (or  priest)  ;  3d. 
a  moolla  (or  schoolmaster)  ;  4th.  two  naibs  (or  his  de- 
puties) ;  5th.  afurash  (or  sweeper,  called  -dho  mo ojazcir, 
i.  e.  devoutly  employed)  ;  6th.  a  giissal  (or  one  whose 
business  it  is  to  wash  the  bodies  of  the  dead)  ;  7th.  tv/o 
(lowruhuburdar  (guides  or    messengers).       In  inferior 


Ixxxviii  GLOSSARY. 

mosques  we  merely  find  a  nioolla  and  a  mozsazin  ;  and 
tlie  latter  has  no  pay,  but  lives  upon  what  he  can  earn 
by  carrying  messages  of  invitation,  or  acting  as  a  servant 
at  marriage  ceremonies. 

Miissala,  gzirm^  and  thuncla,  see  note  p.  Ixv. 

Mussuh  ^s-**^ — drawing  the  hand  over  any  part,  or  over  the 
surface  of  any  liquid. 

Myda  as^ — vide  Aia. 

N. 

Nadulee  ^^^ — a  stone  having  generally  a  verse  or  certain 
sentences  of  the  Qorati  exquisitely  engraved  on  it,  and 
worn,  suspended  to  a  string,  round  the  necks  of  chil- 
dren. 

Nayoota  b'^i — lit.  presents  which  are  sent  along  with  invita- 
tions to  the  individual  invited ;  also  erroneously  applied 
to  the  invitation  itself.  Nayoota  ka  chittee,  a  letter  of 
invitation. 

Nuftl  JiJ — a  voluntary  act  of  devotion,  which  may  be  omitted 
innocently  as  not  being  prescribed,  framed  by  the  Pro- 
phet's companions,  other  theologians,  and  the  four 
Imams. 

Numazj'UJ — prayers;  i.  e.  those  only  offered  to  the  Almighty  ; 
and  especially  those  prescribed  by  law,  said  five  times 
a  day. 

Nuzur-o-nyaz j\fj  j  tp — vide  Oars. 

O. 

Ood  (dukh.)  J^ — Styrax  Benzoin,  Benzoin,  or  Benjamin. 
This  is  the  substance  intended  when  the  term  ood  is 
used,  and  not  lignum  aloe  or  wood  aloes,  which  the 
Persians  term  ood;  the  latter  being  denominated 
liggur,  q.  V. 

Ood-buitee  ^^  Jy: — more  properly  uggur  kay  buttee,  q.  v. 
Oors  i^^jS. — oblations.     Offerings  to  a  saint. 


GLOSSARY.  Ixxxix 

Oors,  i.e.   oblations   or  fateeha  offered,    1.  in   the    name 
of  the  Prophet,  as  bara  wiifat  (p.  233)  :  2.  in  the  name 
of  the  Peers,  or  spiritual  guides,*  as  peeran-e-peer  (or 
saint  of  saints,  i.e.   dustugeer,  called  geearween),  ob- 
served in  all  places  (p.  237)  ;  shah  mudar  ka  oors,  ob- 
served in  all  places  (p.  241)  ;  qadir  wullce  sahib,   ob- 
served at  Nagore   (near  Negapatam)  (p.  243)  ;  rujub 
salar,  observed  in  all  places  (p.  249)  ;  khwaja  bunday 
nuwaz,  observed  at  Bhuraich  (p.  265)  ;  mowla  allee, 
observed  near   Hydrabad   (p.  268)  :  3.  in  the  name  of 
all  JVulleeSj  or  saints,*  as  bawa  shm^f  ood  deen,  ob- 
served at  Shaban,   four  or  five   miles  S.  of  Hydrabad ; 
s7/ed  shahjummal  buhar,  observed  at  Bhowangeer,  two 
marches  from  Hydrabad. 
Nuzur-O'Nyaz,    or  vows   and   oblations,   1.  in  the  name 
of  God ;  2.  in  the  name  of  the  Prophet ;  3.  in  the  name 
of  his  companions;  4.  in  the  name  of  the  saints.     These 
are  not  observed  on  any  fixed  day,  but  each  performs 
them  according  to  the  vow  he  has  made.     (Vide  Chap. 
XXVII.)     The  offerings  used  on  the  above   occasions 
consist  of  fruits,  flowers,  and  boiled  rice. 
P. 
Palkee  ^-^u — -palankeen   or     palanquin,    litters   or   sedans. 
These  are  of  four  kinds,  viz.   1.  Palkee  |<^U  or  palan- 
keen, is  carried  on  the  shoulders  by  four  men,  who  sup- 
port it  by  a  pole  at  each  end  ;  double  or  treble  sets  of 
bearers  generally  attend   it,  to  render   the   burden    as 
light  as  possible,   and  they  are   relieved    every    five   or 
ten  minutes    by  fresh   relays.     2.   Chowtha   -\^y>-  i^  a 
kind  of  palankeen  of  frame  work   covered  with   canvas, 
and    is  carried   by   four   men,   commonly    used  in   the 


*  An  ordinance  (not  enjoined  eitlier  by  God  or  the  Prophet)  but  ob- 
served by  ahnost  all  Moosulmans,  and  fixed  on  particular  days.  The  ob- 
servance is  optional. 


xc  GLOSSARY. 

army.  3.  Meeana  -iU-x;  used  on  marriag'e  occasions, 
and  solely  by  natives.  4.  Boolee  ^J^J  the  most  com- 
mon kind,  generally  used  by  the  lower  classes  of  people 
in  Bengal. 

Pansoopeearee  t^W.^c'V, — ahhr.  pansoojyciree  (from  pan 
betel  leaf,  and  soopeearee  areca  nut)  ;  the  term,  how- 
ever, comprehends  all  the  other  ingredients,  some  or 
all  of  which  are  eaten  in  combination  with  them :  it  in- 
cludes betel  leaves,  areca  or  betel  nut,  catechu,  quick- 
lime, aniseed,  bishop's  weed  seed  (fi/ajflee«),  coriander 
seed,  cardamoms,  and  cloves.  These  folded  up  in  the 
leaf  or  leaves,  and  made  up  into  a  parcel,  are  termed  ^;are 
ka  beera  (q.  v.),  and  it  is  in  this  form  that  it  is  gene- 
rally employed  on  occasions  of  ceremony,  consequently 
it  is  in  this  sense  that  it  is  to  be  understood,  when  merely 
pan  sooparee  or  betel  is  mentioned. 

Phool-el-ka  tail  Jji  l^  i>}^J\'^ —  or  odoriferous  oil,  obtained 
from  sweet-scented  flowers,  prepared  thus  :  Take  off 
the  husks  of  til  Jj  or  gingiiie  oil  seed,  place  alternate 
layers  of  any  fragrant  flowers  Avith  it  in  a  covered  ves- 
sel, let  it  stand  for  a  week;  throw  away  the  flowers,  and 
put  fresh  ones  in  their  place,  and  repeat  this  operation 
from  three  to  five  times ;  then  express  the  oil  from  the 
seeds,  which  will  have  acquired  a  delightful  odour. 

Pice  or  Pi/sa  L*-j — a  copper  coin,  value  about  two  farthings. 

Puol-siirrata\j^  J.J — a  bridge,  finer  than  a  hair  and  sharper 
than  the  edge  of  a  sword,  situated  between  heaven  and 
hell,  on  which  all  mankind  will  have  to  go  on  the  resur- 
rection day.  The  righteous  will  pass  over  it  with  ease, 
and  with  the  swiftness  of  a  horse  or  of  lightning ;  while 
the  wicked  will  miss  their  footing,  and  fall  headlong 
into  hell,  whose  flaming  jaws  will  be  gaping  wide  be- 
neath them. 

Ptinjuyree  i^jfJSX^ — or  a  caudle,  given  to  puerperal  women,  is 
prepared  thus :  Take  of  ajioaccn^^  |^!  sison  ammi,Lz«. 


GLOSSARY.  xci 

or  bishop's- weed  seedjeight/^ice  weight  (or  four  ounces)  ; 
suojee  (vide  Ata)^  one  pukka  seer  (or  two  pounds)  ; 
country  gum  arabic,  one-eighth  of  a  seer  (or  four 
ounces) ;  raisins,  eight  pice  weight  (or  four  ounces) ; 
poppy  seed,  sixteen  pice  weight  (or  eight  ounces)  ;  co- 
coanut  sliced,  sixteen  jnce  weight  (or  eight  ounces)  ; 
blanched  almonds,  eight  pice  weight  (or  four  ounces)  ; 
dates,  eight  p/ce  weight  (or  four  ounces)  ;  sugar  (soft), 
one /)MA:A:a  seer  (or  two  pounds).  With  the  exception 
of  the  sugar,  fry  all  the  ingredients  in  ghee  (or  clarified 
butter),  and  lastly  add  the  sugar. 

Q. 

Qrt/<— Jb — mount,  a  fabulous  mountain  supposed  to  surround 
the  world  and  bound  the  horizon.  It  rests  on  the  stone 
sakhratf  an  entire  emerald,  which  imparts  the  azure 
hue  to  the  sky. 

Qeetim  /•IJ — or  the  standing  position  in  prayer,  when  the  per- 
son stands  with  his  feet  parallel  to  each  other,  and  either 
four  or  eight  fingers  apart.  The  shecahs  place  them  a 
foot  and  more  distant  from  one  another,  the  hands  rest- 
ing upon  one  another  over  the  navel. 
R. 

Rooa  ]}j — a  small  copper  coin,  more  of  a  globular  form  than 
flat,  three  of  which  are  equal  to  a  pice  ;  current  in  the 
Mysore  country. 

Rookoo  c  ^j — in  prayer,  consists  in  bending  the  body  forwards 
and  resting  the  palms  of  the  hands  on  the  knees,  with 
back  and  neck  horizontal,  and  eyes  fixed  on  the  great 
toes. 

Rookoo kee  tusbeeh  ^,-*-.J  ^^  <^<fj — viz.  Soobha?ia,  RuWhee- 
ooV  Azeem^  i.e.  Praised  be  the  great  God,  our  pre- 
server.    Vide  Tusbeeh. 

Rozu  Hj^j — fasting,  fast ;  Lent.     Rozu  k^hoPna,  to  break  fast. 

Rukat   ^,^'y.fij — readhig   a  certain   number   of  prayers   and 


xcii  GLOSSARY. 

chapters  of  the   Qoran  in   conjunction    with   a   certain 

nunrber  of  inclinations  of  the  head,  or  of  bendings  of 

the    body,   or   of   genuflexions   (as   prescribed    in  the 

Qoran) ^  constitute  arukat. 
-  ^ 

Rukat  Soonnut  L::-^i-J  <^:.^j — are  prayers  established  by  the 
Prophet,  of  which  there  are  two  varieties  :  1.  Soonnut 
mowukkeeda^  or  prayers  which  he  offered  himself,  and 
has  enjoined  others  positively  to  observe,  consequently, 
the  neglect  of  which  is  sin  :  2.  Sonnut  gi/r-mowukkeeduj 
or  prayers  which,  though  he  performed  himself,  he  has 
not  insisted  upon  others  performing;  the  observance  of 
these,  however,  is  a  meritorious  deed,  though  the 
omission  of  them  is  not  regarded  as  sinful. 

Rupee  ^tj  or  \^>ij — a  silver  coin,   varying  in    value  in  dif- 
ferent parts  of  Hindoostan,  from  one  shilling  and  eight- 
pence  to  two  shillings  and  sixpence. 
S. 

Sheeah  .**-i — a  sect  of  Mohummudans  who  believe  Allee  to 
have  been  the  successor  of  Mohumraud.  They  reject 
Aba  Bukur,  Oojnr,  and  Oosman  ;  and  hence,  the  Soon- 
nees  call  them  rafzee  ^^^^^j  or  heretics. 

Shola  Jj-i  or  Bhe?id  jli-^J — aeschynomene  aspera,  Lin.,  aeschy- 
nomene  paludosa,  Roxb.,  commonly  caWed  j)ith  In  India 
by  Europeans.  The  root  of  this  plant  is  white  coloured, 
and  very  light  and  spongy,  with  which  a  variety  of 
toys,  artificial  flowers,  birds,  &c.  are  made,  and  gar- 
lands, which  latter  are  used  in  marriage  ceremonies. 
Fishermen  use  it  to  float  their  nets  and  lines  with.  A 
bundle  of  it  held  under  each  arm  is  used  to  learn  to  swim 
with,  and  to  cross  rivers.  The  turbans  of  the  servants 
of  Europeans  are  made  of  it.  When  charred  it  answers 
the  purpose  of  tinder.  I  have  no  doubt  but  what  is  cal- 
led rice-paper  is  nothing  more  than  this  pithy  substance, 
cut  in  circular  folds  with  a  very  sharp  instrument. 


GLOSSARY.  xciii 

Shurbiiti^::^J» — in  the  Deccan,  is  merely  a  solution  of  sugar  in 
water  (or  sugar-candy  in  rose-water,  substituted  by  the 
great),  without  the  addition  of  lime-juice  ;  the  latter  (or 
lemonade)  being  termed  abshola  ;  Gilchrist,  ubshoru  ; 
probably  both  a  corruption  of  abshorah  Sjy^L-j]  water 
cooled  with  saltpetre  :  but  in  Bengal,  as  well  as  Persia, 
they  give  to  lemonade  the  term  of  shurbut,  where  the 
celebrated  Eastern  mode  of  preparing  this  beverage  is 
by  dissolving  perfumed  cakes,  made  of  the  best  Damas- 
cus fruit,  in  water,  lemon  or  orange  juice,  and  sugar  ; 
adding  also  a  few  drops  of  rose-water.  A  different 
variety  is  made  of  violets,  honey,  juice  of  raisins,  &c. 
It  is  well  calculated  for  assuaging  thirst,  as  the  acidity 
is  agreeably  blended  with  sweetness:  it  resembles,  in- 
deed, those  fruits  which  we  find  so  grateful  when 
thirsty. 
Shurra  ^jL — law.     The  precepts  of  Mohummud. 

Sijdah  HSjs^ — or  prostration.     A  position  in  prayer,  consisting 
in  stooping  forwards   while  in   the  sitting  (the  Mohum- 
mudan  kneeling)  posture,  and  touching  the  ground  with 
the  forehead  ;  the  eyes  at  the  same  time  directed  to  the 
tip  of  the  nose. 
Sijdah  tyhet  ij:-'^  ^'^^ — nearly  similar  to   the   preceding; 
the  only  difference  is,  that  instead  of  touching  the  ground 
with  the  forehead,   he  is  to  kiss  his  own  thumbs,  the  two 
fists  being  in  contact,  with  the  thumbs  directed  upwards, 
and  placed  on  the  ground. 
Sohagin  ^^If-s — women  whose  husbands  are  living  ;  so  called 
from  their   wearing  their   sohag  t^ln^  ,    (ornaments 
which  are  dispensed  with  when  they  become  widows),  viz. 
the  nuth,  boolaq,  bai/sur,  pote,  giilsayree,    and   bung- 
grec.     Widows,  moreover,  never  wear  red  clothes. 
Sohogpoora  Vjyc^f  V*» — some  nutmeg,  mace,  cloves,  catechu, 
poppy  seed,  and  one  or  a  half  rupee  piece,  enclosed  in 


xciv  GLOSSARY. 

a  piece  of  red  paper  folded  up,  with  a  bit  of  mica  tied 
on  the  outside  of  the  parcel  with  red  thread. 
Sontana  JUJ««j — is  composed  of  pounded  sohaleean  j^UL^ 
or  thin  wheaten  cakes  fried  in  ghee,  tilleea  gond  Jj»i  LoJ 
a  species  of  gum,  sugar,  khopva  \ji^^  (or  the  dried 
kernel  of  the  cocoa-nut),  and  ghee  ^^or  clarified 
butter. 

Sook^hmook^h  -gCo-^x-; — Vide  Index. 

Soonnee  jA-j — orthodox  Mohummudans,   so  called  because 

they  believe  in  the  Soonnut,  q.  v.     They  revere  equally 

the  four   successors  of  Mohummud,  viz.  Aba  Bukur^ 

Oomr^   Oosman^  and  Allee.     These   are  nicknamed  by 

the  Sheeahs  (whose  mortal  enemies  they  are)   Kharjee 

^,-^U-  or  outcasts,  because  they  say  the  latter  do  not 

allow   Allee  to    have  been  the   legal   successor  of  the 

Prophet ;  which   is  however  erroneous,  for  they  really 

do  consider  all  four  as  legal  successors,  in  the  order  in 

which  they  stand. 
_  f 
Soonnut  ui-^Jm-j — the  traditions  of  Mohummud,  which  by  the 

orthodox    Moosulmans   (thence   called    Soonnees)    are 

considered  as  a  supplement  to  the  Qoran,  and  of  nearly 

equal  authority.      These   are  however  rejected   as  an 

apocryphal  book  by  the  Sheeaites  (or  secio^  Allee). 

Soomiut  rukat,  vide  Rukat. 

Soorma  ^j^ — liL  antimony.  It  is  applied  in  a  very  subtile 
powder  to  the  eye,  or  on  the  inside  of  the  eyelids,  which 
answers  the  same  purpose,  to  improve  the  brilliancy  of 
that  organ,  and  not  to  the  eyelashes  and  eyelids  as  some 
state  it  to  be,  which  latter  application  is  kajul  or  lamp- 
black. That  usually  sold  in  the  bazars  in  Hindoostan  is 
not  the  real  grey  ore  of  antimony,  but  a  galena  or  sul- 
phuret  of  lead.  The  origin  of  the  use  of  antimony  to  the 
eye  is  thus  stated  :  when  God  commanded  Moses  to  as- 


GLOSSARY.  XCV 

cend  Koh-e-toor  (Mount  Sinai)  to  shew  him  his  counte- 
nance, he  exhibited  it  through  an  opening  of  the  size  of 
a  needle's  eye,  at  the  sight  of  which  Moses  fell  into   a 
trance.     After  a  couple  of  hours,  on  coming  to  himself, 
he  discovered  the   mountain  in  a  blaze,   when  he,   and 
the    people    who  accompanied   him    descended  imme- 
diately.    The  mountain   then   addressed  the  Almighty 
thus :   "  What !    hast   thou  set   me,    who   am  the  least 
among    all  mountains,  on  fire  !  "      Then  the  Lord  com- 
manded Moses,  saying,  '    Henceforth  shalt  thou  and  thy 
posterity  grind  the  earth  of  this  mountain,  and  apply  it 
to  your  eyes."     Since    then  this  custom  has  prevailed  ; 
and    some   of  the  earth   or   rock   (or  rather   mineral) 
brought  from  Mount  Sinai,  (which  at  least  it  should  be, 
and  is  intended  to  represent,  though  frequently   an  ore 
of  antimony  or  lead  is  substituted)   is  to  be  had  in  most 
bazars  under  the  name  ofsoornia,  which  is  brought  from 
Arabia  to  this  country  (Hindoostan)  by  the  Arab  mer- 
chants. 
Subzee  c^U-j  vulgo  Subja  Is^-j — an  intoxicating  liquor,   pre- 
pared from  ganja  or  hemp  leaves,   and  chiefly  used   in 
the  higher   provinces.     The  following  is  a  recipe  for 
making  it:    Take   of  dried   siddhee  leaves  {ganja  or 
hemp)    iwo  tolas;  black  pepper,   ten  or  twelve  corns ; 
cardamoms,  two  or  three;  post  he  dana  JlJ  ^  ''-^^^ 
i.  e.  khushkhush  ^jLsr''-^  or  poppy-seed  one  tea-spoon- 
ful ;  kukree  i^%^  cucumis  utissimus,   Roxb.   cucumis 
sativus,  Lm.  or  a  kind  of  cucumber-seed,  one  tea-spoon- 
ful. All  the  ingredients  are  to  be  well  rubbed  down  in  a 
mortar  with  a  wooden  pestle,  and  then  gradually  pour  a 
quart  of  milk   or  water,  as   you  like  best,  upon  it:  you 
may  also   put   an   ice-cream  into  it   if  you  please,  and 
having  stirred  the  whole  well  together,   serve  it  up   in 
tumblers.     This  makes  a  fine  beverage,  and  exhilirates 
whilst   it  has  not  the  bad  effects  of  liquor   and  wines. 


xcvi  GLOSSARY. 

You  may  sweeten  it  to  your  palate,  but  then  it  is  in- 
toxicating- in  the  extreme. 

Sudqa  iJ^ — or  propitiary  offerings;  had  recourse  to  in  or- 
der to  get  rid  of  any  distemper,  &c.  There  are  several 
ways  of  doing  it  :  1.  They  take  four  or  five  kinds  of 
o-rain,  peas,  or  seeds,  such  as  kooltee  i^^  glycine  to- 
mentosa,  Lin.  or  Madras  horse  gram;  moong  (^S->yo 
phaseolus  radiatus,  Lin.  phaseolus  aureus,  Roxb.  green 
gram,  or  rayed  kidney  bean;  oorood  tVjl  phaseolus 
mungo,  Lin.  or  black  gram  ;  til  JJ  sesamum  orien- 
tale,  Lin.  or  gingilie  oil  seed,  &c.  put  into  separate 
baskets,  and  place  on  the  contents  of  one  of  them  a  cup 
filled  with  oil,  into  which  having  looked  (as  into  a  mir- 
ror) they  drop  into  it  afanam  or  two,  or  more,  accord- 
ino-  to  their  means,  and  distribute  them  to  the  poor. 
2.  or  they  pour  two  or  three  bags  of  chawul  (unboiled 
rice)  over  the  head  of  the  patient,  and  distribute  it  to 
the  poor,  having  used  the  oil  also  as  in  the  preceding 
case.  3.  or  they  give  away  some  cloths  of  the  length 
of  the  body  (i.  e.  four  cubits  long)  in  charity  to  the 
poor,  not  omitting  to  use  the  cup  of  oil,  as  above  :  to 
constitute  this  a  complete  sudqa  forty  pieces  of  cloth 
should  be  distributed,  but  in  this  particular  they  are 
generally  guided  by  their  means.  4.  or  they  also  give 
animals,  such  as  cows,  elephants,  &c.  Among  the  great 
they  have  artificial  ones  of  these,  made  of  gold  or  silver; 
for  instance,  llyder  Allee  (Tippoo's father)  presented  to 
the  Brahmuns  a  calf  made  of  silver,  weighing  about 
two  or  two  and  a  half  maunds  (one  hundred  and  sixty 
or  two  hundred  pounds). 

Suhnuk  and  suhnuk,  vulgo  Sanuk  fatceha — \ide fateeha. 

Sulam  ^Lj — or  salutation  ;  sulam  kiirna  ;  to  salute.  These 
are  of  diflferent  kinds,  viz.  1.  sulam  *)Lj  consists  in 
merely  touching  the  forehead  with  the  right  hand.  It 
is  considered  highly  disrespectful  to  use  the  left  hand  on 


GLOSSARY.  xcvii 

this  occasion,  (or  in  fact  on  any  other)  that  hand  being^ 
employed  for  a  particular  ablution.  2.  Bundugee  ^J^ 
as  above,  but  meeting  the  motion  of  the  hand  with  a  gentle 
inclination  of  the  head  forwards.  3.  Koornish  ^j;f  as 
the  preceding,  but  bending  the  body  also.  4.  Tusleem  or 
tusleemat  CL^U-LJ  consists  in  touching  the  ground  with 
the  fino-ers  and  then  making  sulam  /  sometimes  re- 
peated thrice.*  Kunch-nees  (or  dancing  girls)  invaria- 
bly use  the  two  latter  modes  when  they  enter  into  the 
presence  of  those  who  hire  them  to  dance,  at  the  same 
time  saying  "  bandee  koornish  buja  latee^''  or  bandee 
tusleem  kurtec  ;""  i.  e.  your  slave  makes  her  obeisance. 
5.  Qudum-bosee  ^y^d^  or  Zumeen-bosee  ^^^  ^'<j 
which  consists  in  kissing  the  foot,  or  touching  it  with  the 
hand,  or  touching  the  edge  of  the  carpet  on  which  the 
person  sits,  and  either  kissing  the  latter  or  making  a 
sulam.  Done  only  to  parents  and  great  people.  6. 
Ushtang  i^k^\  (vulgo  sashtung  c^i:.iL)  consists  in 
prostrating  themselves  on  the  ground,  with  the  arms 
stretched  out,  and  the  palms  of  the  hands  joined  to- 
gether. Only  done  by  Hindoos,  never  by  Moosulmans. 
7.  Gullai/-mihia  \uLo  ^'^  or  manuqa  m\^ — a  mode  of 
salutation  performed  by  embracing  each  other,  throw- 
ing the  arms  across  each  other's  necks,  and  in  that  po- 
sition inclining  the  head  three  times,  first  on  one  shoul- 
der and  then  on  the  other,  alternately. 
Suna  Lj — praise. 


-y' 


*  In  the  Qanoon-e-Adah\t  is  somewhat  differently  stated,  viz.  that  which 
is  here  described  as  bundugee  is  called  tusleem,  and  what  here  stands  for  tu- 
sleem  is  koornish. 


xcviii  GLOSSARY. 

i.  e.  Soob-ha^naijka,  Al'lahooni^nuif  bay-hiini'-day-kaj 
o  tub(i'rukis  7?wka,  o  fa' alia  juiVdoka,  o  la-illa'ha, 
gyr'okn  :  or,  I  thank  and  praise  thee,  O  Cod, 
and  bless  thy  name,  and  extol  thy  glory ;  for  there  is  no 
other  God  but  thee  !" 

Sundul  ij<^'^*^ — lit.  sandal  wood.  Whenever  this  word  occurs 
throughout  the  work,  it  does  not  allude  to  sandal  wood 
itself  (which  it  literally  means)  but  to  a  perfumed  em- 
brocation obtained  by  rubbing  a  piece  of  sundul  wood 
with  water  on  a  stone  called  a  sundlasa  — j^JOwcj  (p,  119). 
Again,  in  using  it,  a  particular  mode  is  observed;  it  is 
applied  with  the  right  hand,  and  invariably  to  the  right 
side  of  the  neck  first,  drawing  the  fingers  (which  are 
apart)  from  behind  forwards,  so  as  to  leave  four  distinct 
streaks;  then  the  same  to  the  left:  afterwards  the  ab- 
domen is  merely  touched  with  it  with  the  forefinger 
(meaning  to  signify,  may  your  offspring  enjoy  good 
health)  !)  :  lastly,  the  back  in  like  manner  is  touched 
with  it  (as  much  as  to  say,  may  all  your  relations  con- 
tinue well !). 

Sufzcara ^\u\go  SuXhoova  )J«^!L)-  'J'ilX-j — is  a  preparation  made 
of  gayhoon  ka  ata  lln  li  j^^^-i  or  wheat  fiour,  sonih  -^^ 
or  dried  ginger,  shukur ^J^  or  soft  sugar,  and  ghee 
^^  or  clarified  butter,  mixed  together  over  a  fire  :  par- 
ticularly given  to  puerperal  women. 
T. 

Tukbeer  ji^Sj — repealing  the  Mohummudan  creed  (or  only 
saying  Allaho  akbur,  God  is  great,"  on  particular  oc- 
casions), viz.  repeating  four  txincs,  A llah-ho  akburjS\  ij, 

God  is  great;"  twice,  UsW-huddo-iin'.)  lah'-illah-hah 

iVlaylali'  JJ\  f<  J!  jJ  ^^Jl^^^  I  bear  witness"  (addressing 
himself  to  the  recording-  angels)  that  there  is  no  other 
God  but  Ilim,  the  (one)  God  :"  twice,  IVo  usli'-hud-do- 

%in''na  Mo-hum^ -mudo or  Riissool  ool'lah  Sas:^  ^^^Jlj^W 


GLOSSARY.  xcix 

lit  J*-jJl  and  I  further  bear  witness  that  verily  Mohum- 
tnud  is  the  messenger  of  God:"  then  turning  to  the  right 
«ide  (as  if  addressing  the  people),  twice,    Jfz/'-a^'  Ins 

5M/zt?a<'iW-<tf  Ji(J-c^r>-      come,  enliven  your  prayers  ;  " 

to  the  left,  twice,  H^^-a-hdfuPlah  -lal^  l5^i^^"  ^'O'"^ 
for  refuge  to  the  asylum  ;"    twice,  Qud-qamut-sulwat 

(Ju\yJ!i\  \j:„y^^  si  stand  up  to  prayers;"  tveice,  Allah- 
ho  ak''burjS\  JJl  God  is  great;"  lastly,  once,  Lah^- 
illah'-hah^   iPlaylah%    Mohuni'mudoor^  Russool  oollah 

JJl  ^}y^)\  Ju^-*  il  V\  Jt  y  "  there  is  no  God  but  the 
(one)  God,  and  Mohummud  is  his  messenger." 

Tu-ooz  jytj — having  recourse  to  God  against  evil.     IS  lb  J^\ 

ff^}\  JolW''rM^i?  ^-00-20  billahay  minnush-shytan  nir- 

rnjeem^  i.  e.  I  solicit  the  protection  of  God  against  Sa- 
tan the  accursed. 
Tusbeeh  ,^:fr^ — the  Moosulman  tusbeeh  (i.e.  rosary  or  chap- 
let)  contains  one  hundred  beads,  and  are  made  of  the 
followino"  different  materials,  viz.  1.  K'hujoor  ke  beej 
^j  S  jj^  or  date  stones ;  2.  Mahee  dundan  ^JbVo 
(^^  Jo  J  or  fish-bones;  3.  f/gee^jrjhjiic  or  cornelians  ;  4. 
Uqeeq-ool-buhur  j:s^\  (J^  or  Mocha  stones;  5.  Motee 

<J».<i  or  pearls ;  6.  Goo^/ee  ^1^  or  corals ;  7.  Uqqul-bar 
jb  Jj\  (vulgo  Uqqul  buhur)  canna  indica,  Lin.  or  the 
seeds  of  the  shot  plant ;  8.  Zytoon  ^y->j  or  olive  stones ; 
9.  Sudduf  i^Xa  or  mother-of-pearl ;  10.  Solaymanee 
iJUJi-j  or  onyx  ;  11.  Peer  puttaree  ^jjcj^j^^  or  agate; 
12.  Abnoos  (j^y^}  or  ebony;  13.  Ryhan  ^^Wj  beads 
made  of  the  wood  of  the  ocimum  pilosum,  Lin.,  or  the 
basilic  basil;  14.  Biijjur  buitoo  ybj^^  or  seeds  of  the 
corypha  umbraculifera,  Lm.,  or  umbrella  bearing  palm  ; 
15.  Khdk-e-ahujfa  U-i  lI/U-  lit.  the  curative  dust 
h  2 


g  GLOSSARY. 

(meaning  the  earth  of  Km  bulla,  p.  171,  or  field  where 
Hosein  suffered  martyrdom),  and  greatly  venerated; 
16.  Lyl-o-nuhar  J^ ^  J-1  lit.  day  and  night.  A  kind 
of  red  wood  spotted  with  black ;  17.  Sundiil  Jjo^  or 
sandalwood;  18.  Hurfa-leooree  (dukh.)  j_^jJliy2>  or 
the  stones  of  the  cicca  disticha,  Lin.  or  chilimillie;  cal- 
led also  the  country-gooseberry,  and  churmayla.  Hind. 

Tiisbeeli  .ff:^ — the  act   of  praising  God,  e.  g.  ^^  m\  ^_^*»-j 

.v^'g.Mi ''  (\  Ixtj  i Jkxi^s-  Suni'mee  alla'ho  lay'mun  huni'meda 
rub'' buna  luk'iilhumd,  or  the  great  God  hears  what- 
ever praises  I  offer  to  him.  Oh  my  Protector,  I  thank 
thee  !  " 

Tushfee-ool  ■witturJs^\^^JJLj — forms  of  prayer  instituted  by 
Beebee  Aaysha  (the  wife  of  (he  Prophet  Mohummud.) 

Tusmeeii  ,.*>*^ — //^  nomination,   appellation,  giving  a  name. 

The  following  is  so  termed :  (•-i>y '  ij^^j^  ijij«-~J 
Bismillah  hirruhman  nirruheem,  i.  e.  In  the  name  of 
the  compassionate  and  merciful  Jehovah. 

Tuwafim-i\yi — turning  or  encompassing;  making  the  circuit 
of  any  holy  place,  such  as  that  of  the  kaaba  (vide  p. 
63),  &c. 

Tyammoom  ^v^ — purifying,  or  rubbing  the  hands,  face,  and 
other  parts  of  the  body,  with  sand  or  dust  (agreeably  to 
the  Moosulman  law)  where  water  cannot  be  got,  pre- 
vious to  performing  religious  duties,  in  the  same  manner 
as  if  they  were  dipped  in  water. 
■,./.,.,  U. 

Vbeer j**s- — vide  Abeer. 

Uggur  /i  \ — lignum  aloes,  wood-aloes,  or  aloe  wood  ;  a  spe- 
cies of  wood  which,  on  being  thrown  into  the  fire, 
smokes,  and  emits  a  delightful  odour. 

Uggur-kee-buttee  ^J^^  ^J  J^  \ — wood  aloes,  or  aloe-wood 
pastils,  erron^qjjsl^., called    oodbultee  ;  thety  .  a,rp  com- 


GLOSSARY.  Ci 

posed    of  uggur ^\    or   wood    aloes,   sundul  Jj^-^  or 
sandal  wood,  ood  d^z  benzoin  or  benjamin,    chliureela 
L«^^    or   a   kind   of  rock   lichen    (lichen   rotundatus, 
nottl),  piichapat  Cl^\>\=f, ,  sillarus  ^j^Ji^  or  sullajef 
Lii^s^Lo    a    beautiful  crystallized  foliated   gypsum,  ta- 
lisputtree  lSJ^^.u-^'^^  »   fragrant  smelling  plant,  roomee 
miistukee  ^J^^^^i^  ^jj  or  gum  mastich,   sugar  candy, 
oro-um;  these  are  pounded  fine,    mixed   up    with   rose- 
water,   and  formed  into  pastils.     The  best  come   from 
Beejapoor,  in  the  Mahratta  country. 
Urgujja  \^j\ — name  of  a  perfume  of  a  yellowi'^h  colour,  and 
compounded  of  several  scented  ingredients.     The  com- 
mon kind  is  a  mixture  of  sandal  wood,  wood-aloes,  and 
some  odoriferous  oil.     The  following  is  a  superior  recipe 
for  its  composition  :  Triturate  sandal   wood  and  wood- 
aloes  with  rose-water,   then  add  choa  \^f'  or  the  oil  of 
aloes-wood,   suntooka  Syxu^  ,   zoobad  d\i  j  or  civet-cat 
perfume,  of  each  two  mashas  ;  otter  of  roses,  or  chum- 
buylee-oW  ^^i-rrt^  o''  *^^   "''  ^^  jessamine,   of  each  a 
quarter  of  a  tola  ;   mix  all  well  together,  and   rub   the 
body  over  with  this  delightful  perfume. 
Uttur  or  Utur  (prop.  Itr  J^)— or  otter,  of  roses,  &c.     This, 
on  ceremonial  occasions,    is   invariably  offered   to   the 
o-uests  on  a  little  cotton,  twisted  at  the   end  of  a  bit  of 
stick  four  or  five  inches  long. 
W. 
Wajib-ool-mttur )s)\  ^^?-|^— prayers  enjoined  in  the  Qoran 
and  Huddees,  but  of  the  authenticity  of  which  there  is 

some  doubt. 

Z. 

Zoobuh^ii—a  sacrifice,  slaughter;  zoobuh  kurna,  to  sa- 
crifice, to  kill  (animals  for  food,  agreeably  to  the  Mo- 
hummudan  law),  to  slaughter.  Any  individual  (Hindoo 
or  Christian)  may  perform  the  zoobuh,  which  consists  in 


cii  GLOSSARY. 

repeating'  the  words   hismillah    Alia   ho    akbiir^       in 
the  name  of  the  great  God,"   while  drawing  the  knife 
and  cutting  across  three  particular  parts,  which  are  es- 
sential to  the  operation,   viz.  the  windpipe,  the   carotid 
arteries,  and  the  gullet  (or  the  rug  called  mirree)^  on 
which  such  slaughtered  animal   becomes  lawful  food  to 
Mohummudans.     If  only  two  of  these  be  divided,  it   is 
unlawful. 
Zukat  Cjl^j —or  alms;  the  Mohummudan   law  recommend- 
ing  it  to  every  person  to  give  to  the  poor,  or  for  other 
religious  uses,  a  certain  portion  of  their  possessions,  by 
way  of  purifying  or  giving  a  blessing  to  the  rest.     This 
is  called  by  some  writers  a  tenth,  but  erroneously,   as   it 
varies  according  to  the  description  of  a  man's  estate,  to 
its  value,   and  to  the  piety  of  the  donor ;  some  giving 
one-fifth,  one-fourth,  one-third,  and  even  a  half  of  all 
they  have  to  the  poor.     Hussun  (the  son  of  ^//ee,   and 
grandson  to  the  Prophet)  gave  away  his  whole  property 
twice  during  his  life,  for  the  relief  of  the  indigent. 


,80S  ,0£S  ,eS2 


INDEX, 


C0NTA1NIN(; 


A  List  of  the  Subjects  treated  of,  and  general  Definitions  of  numerous 

Oriental  Terms  occurring,  and  some  of  them  more  particularly 

explained,  in  the  foregoing  Wo)-lc. 


Aba.     Append,  p.  xi. 

Abbas   Alk'o    Ullum-burdar    (Hoscin's 

step-brotlier),  27f>. 
Abdar-khana,  tlie  place  where  water  is 
'   kept  for  drinking,   187,  2'2;5. 
Abd-ool-qadir,  a  saint  venerated,  433. 
Abeer,  a  perfume.      Gloss. 
Abee  Soofeean,  a  proper  name,  \6d. 
Abii  Hoonnooq,  the  name  of  an  author, 

166,  16*). 
Abjud  ka  liissab.     Gloss.  30i-!. 
Abkhora,  a  water  or  drinking  cup,  424. 
Abnoos,  ebony.      Vide  Tusbeeh,   Gloss. 
Abroo,    char  ;      eyebrows,     moustaciies, 

beard,  and   hair  of  the  armpits,    284, 

289. 
Adalut  Shah,  a  Mohurrura  fuqeer,  191. 
Adum  (  Adam),  his  origin,  &c.,  132,  325. 
Aeeam  e  nuhur,  the  season   of  sacrifice. 

Vide  Ayyam,  69. 
e  qur,   the    day    of    rest.     Vide 

Ayyam,  69. 
Aet  e  Footooh,  a  verse  of  the  Qoran  used 

in  exorcism,  323. 

ool  Koorsee,  ditto,  334,  383. 

A*^;an,  or  Putthan,  one  of  (he  four  Mo- 

hummudan  tribes,  8. 
Afshan,  or  Zur-afshan,   paper  sprinkled 

over  with  gold-leaf-powder,  125. 
Afsoon,  incantation,  329. 
Aftabgeeree,  a  kind   of  parasol  or  um- 
brella used  over  the  ullums  at  the  Mo- 

hurrum.      Vide  pi.  ii.  fig.  8,  181. 
Agara  kee  jur,  root  of  the  achyrantlies 

aspera,  Lin,  377. 
Ahmud  Khan,  vows  made  to  him,  276. 
Ahud,  or  Ohud,  q.v.  where  a  noted  battle 

was  fought,  234. 
Ajwaeen    Sison   Ammi,    Lin.   bishop's- 

weed  seed,  3. 
Ajwaeenee,  vulgo  Uchwance,     Gloss.  3. 
Akhara,  the  fairy  assembly,  384,  387. 
Akhir  niuhcena,  the  sixth  month,  243. 
Akhree  char  shoomba,   a  feast,  49,  96. 
229,  230,  268,  425. 


Alfa,  or  Kufnec,  a  fiiqeer's  dress.     Gloss. 

190,  285,  298,  412. 
Algunnee,    a   line  or   rope  for  hanging 

clothes  on,  305. 
Al-hookm  e  Lillah,  a  Mohurrum  fuqeer, 

I'Jl. 
Allavva,  a  pit  dug  in  front  of  the  Ashoor- 

khanas,   173,  186,222.      A   hole  dug 

within  doors  or  out,   over  which  they 

wash  their  hands  and  throw  refuse  in, 

249. 
Allee,    son-in-law  of  Mohummud,   10, 

257. 
Alms,  on  whom  to  be  bestowed,  59. 
Al-oomr-e-Lillah,  a  Mohurrum  fuqeer, 

191. 
Alope  Unjun.     Vide  Unjun,  377,  378. 
Alweeda,  or  Ulweeda,  q    v.,  a  discourse 

on  the  Ilurozan  separation,  225,  257. 
Amal-nama.      Gloss. 
Ambaree,  a  howda  with  a  canopy  or  um- 
brella cover,  125,  219. 
Amcen,  amen,  80,  263. 
Ammama.     Append,  p.  ix.  299. 
Amows,  the  day  on   which  the  conjunc- 
tion of  the  sun  and  moon  lakes  place, 

357. 
Ang-gaythee,  a  chafing  dish,  196, 
Shah,  a  Mohurrum  fuqeer, 

196. 
Anjun.     Vide  Unjun,  376. 
Anna,  an  Indian  silver  coin  equal  to  two 

pence,  37,  94,  116. 
AnsiMs,  the  four  elements,  308. 
Antee,  or  Sylce,  q.  v.,   a  necklace  made 

of  coloured  threads  worn  by  fuqeers, 

96,  189. 
Anwut,  a  toe  ornament.     Append,    p. 

xxvii,  118. 
Aoorad,  repetitions  (plur.  of  Wird),  294, 

302. 
Araish,  artificial  flowers,  44,  126. 
Arbanec,  a  kind  of  musicians,  99. 
Aria,  a  feast,  accompanied  with  oblations 

oH'ered  to  saints,  251,  252,  266. 


c\v 


INJ)EX. 


Arfat,    or  Jiil)bool    Ait'at.      Vide  Gloss. 

70. 
Asa,  or  So/jta,  a  club  carried  by  devotees. 

295. 
Asan  (lit.  easy),  a  fateelia,  so  called,  270. 
Asar-e-mootiarik,   or  the  blessed  token, 

alias    Asar-e-shiirreef,    oi'    the    sacred 

emblem,  viz.  a  hair  of  the   Prophet's 

beard  or  moustaches,  236. 
Asayb-walee,  a  demoniac,  384. 
As'hab  e-kuhuf.   i.  e.  the  companions  of 

the  cave,  or  the  seven  sleepers,   27(>, 

.340. 
Ashoora,  the  ten  first  days  oP  the  month 

Mohurium,  148,  172,209. 
Ashoor-khana,  or    Astana,   the  ten-day 

house,   172,  18G. 
Asman,  the  seven  firmaments,  149. 
Asmaugeeree,    a   cloth    fastened  to   the 

ceiling  of  a  room,  119. 
Asoph  ood  Dowlab,  oblations  offered  at 

his  shrine,  280. 
Astana,  the  same  as  Ashoor-khana,  172, 

268,  279. 

Mudar  ka,  243, 

Astrological  Tables,  19,  85. 

Ata,  pounded  wheat.     Gloss. 

Attaran,  perfumers,  189. 

Attributes  of  the  Deity,  358. 

Attu-hyat,  79. 

Atush-bazee,  fireworks.      Append.   IX. 

p.  Ivii,  44,  254. 
Aysha,  night.     Vide  Numaz,  55,  7H. 
Aytaykaf  bythna,  the  being  engaged  in 

constant  pravers  at  the  mosque,  255, 

257,  262, 
Ayyam-e-nuhur,  season  of  sacrifice,  69. 

■ —  e-qur,  day  of  rest,  69. 

Ayzeed,  he  who  caused    Hussun  to  be 

poisoned,  150. 
Azad  (solitary,  or  free),  a  class  of  de- 
votees, 297. 
Azan,  the  summons  to  prayer,  75,  239, 

257,  258. 

Baba-Boodun,  alias  Hyat  Qulundur,  or 

Hyat-ool- Buhur,  246,  281. 
Lai,  oblations  offered  at  his  shrine, 

280, 
Badeea,  bowls,  generally  made  of  brass 

or  bell  metal,   120, 
Badkush,   or   Mirvvaha,   a  fuqeer's  fan, 

295, 
Badla,  brocade,  or  variegated  silken  stuff, 

40,  176. 
Bagh,   or    Tiger,  a   Mohurrum   fuqeer, 

201. 
nuk,    or    Tiger's    nails,    used    as 

charms,  356.     Ayijiend.  sxiv. 
Uaja-bujuntur,     Mus.  Instr,  Append,  p. 

xlvi. 


Bajra,    liolcus    spicatus,    Lin.  panicuin 

spicatum  Roxb.,  277. 
Bandee,  a  female  slave,  120. 
Banuwa,   or   Banwa,    prop.    Bay-nuwa, 

q.  v.,  190,  288. 
Baoolee,  ear  ornament.     Append,  p.  xxi, 

220,  275. 
Bara-masa,  real  fuqeers  so  called.     Vide 

Fuqeers,  192. 
Bfira-wufat,  a  feast  so  called,   189,  233, 

425. 
Ba-shurra  (lit.  with  law),   a  class  of  fu- 
qeers, 296. 
Bawa,  a  mode  of  address  among  fuqeers, 

1  93. 
Boodun,  alias    Hyat    Qulundur, 

246,  231. 
fuqur    ood    Deen,    a    venerated 

saint,  246,  281. 
"= peearay  kay  fuqeeran,   a  class  of 

devotees,  294, 
Bay-aj   khora,  an  usurer,  a  Mohurrum 

fuqeer,  205. 
Baygur,  tinsel  or  tinfoil,  194. 
Baylun,  a  rolling-pin,  119. 
Bay-nuwa,  a  class  of  fuqeers,    190,  288, 

289. 
Bayra,  a  raft  or  float,   a  feast  so  called. 

Vide  Juhaz,  273,  430. 
Bayree  (lit.  fetters),  a  ring  worn  round 

ihe  ankle,  237,  239,  275. 
Bayr  ka  pat,  leaves  of  the  Indian  plum- 
tree,  zizyphus  jujuha,  Lin.,  410. 
Bay-shurra  (lit.  without  the  law),  a  class 

of  fuqeers,  296. 
Baysun,  powdered  chunna,  q.  v.,  112. 
Bciz,  the  falcon,  406. 
Bazoobund,    a    kind    of    armlet.     Vide 

Append,  p.  xxiv. 
Beebee  Fateema,  the   daughter  of   Mo- 

hummud  married  to  Allee,  2,  108,253. 

ka  basun,  a  ceremony,  108,  277. 

ka  Sanuk,  ditto,  108,  277. 

kee  kundoree,  ditto,  277. 

Beebeean,  a  ceremony  so  called,  147. 
Been,  or    Vina.     Mus.  Instr.   Append. 

p.  li,  293. 
Beera,  or  Beeree.     Gloss,  278. 
Beer-e-zumznm.     Vide  Zumznm,  64. 
Beg,   an  honorary  title  signifying   brave 

or  valiant,  9. 
Begum,  the  wife  of  a  Syed,  16. 
Bhajee,  greens.      Append,  p.  xxxvii,  27^ 

374.  V, 

Bhanrf,  a  mimic,  an  actor,  43. 
Bhant/a,  or  Ch'hunhee  ka,  a  dish  of  food 

so  called,  6,  26. 
Bhenr/,  or  Shola,  q.  v.  in  Gloss.,  a  kind 

of  pith,   125. 
Bhoojbunr/,    an    armlet.       Append,    p. 

xxiv. 


INDEX. 


CV 


Blioqjputur,    Epidermis  of  the    Betula    Boottec,  a  mixture  of  duhee  (tyar)  and 

Bliojpatra,  Wall.,  356.  rice,  224. 

Bhoora,  a  ceremony  on  the  third  day  after    Boqcha,  a  cloth  for  wrapping  up  clothes 


Shubgusht.     Vide  Chowthee,  139 

Bhoot-unjun.     Vide  Uiijun,  377,  378. 

Bhou7(ra,  a  species  of  large  black  bee, 

said  to  be  enamoured  of  the  lotus,  302. 
Bhubhoot,  cow-dung  ashes,  196,  329, 
Bhugna,  corr.  Baghnuk,  q.  v. 
Bliugteea,  a  dancing  boy  dressed  up  as  a 

dancing  girl,  43. 
Bhngwee,   cloth   dyed   with    red    ochre, 

used  by  fuqeers,   294. 
Bhunrfara,  or  Mudar  ka  ch'banda,  q.  v., 

101. 


in,  119. 

Bosu-gah,  lit.  the  place  for  kissing  on  ; 
viz.  the  neck,  168. 

Boza,  or  Boja,  a  kind  of  beer.  Gloss 
296,  407. 

Buddhee,  or  Heemad,  q.  v.  See  Flow- 
ers, Gloss.;  made  also  of  gold,  silver 
leather,  &c.,  237,  239,  242,  275. 

Budhna,  or  Budhnee,  a  kind  of  pot 
with  a  spout  to  it,  46,  411,  416. 

Bugla,  or  Bu^'ola,  paddy  birds ;  also,  a 
Mohurrum  fuqeer,  186,  198,  406. 


Bhundaree  Shah,  a   Mohurrum  fuqeer,    Buglee-qubur,  a  particular  kind  of  grave, 


190. 

Bhung,  an  intoxicating  drink.    Gloss.  45. 
Bhungee,   or  Bangy,  a  stick  with  ropes 

hanging  from    each   end  for   slinging 

baggage   to,   which  is  carried   on   the 

shoulder,  217. 


416. 
Bujjuibuttoo,     corypha     umbraculifera, 

Lin.,  or  umbrella  bearing  palm.    Vide 

Tusbeeli,  Gloss. 
Bukht-kholna,    or  changing    one's   bad 

luck,  383. 


Bhuranch,   name  of  a   town   or  village    Bullaeea7i  layna,   faking  another's  evils 
about  thirty  miles  north-east  of  Luck-        on  one's-self,  92. 


now,  249. 
Bhurla,    or    Bulla,    terminalia    bilirica, 

Roxb.,  or  belleric  rayrobolan,  52. 
Bhurrung,  a  Mohurrum  fuqeer,  195. 
Bhyree,  a  hawk,  406. 

Shah,  a  Mohurrum  fuqeer,  198. 

Bich'hway,   a   toe   ornament.     Append. 

p.  xxvii. 
Bichnag,  poison  root.  Vide  Boza,  Gloss. 
Bidaut-e-hoosna,  254. 
Bihisht,  or  Heaven,  the  seven  heavens, 

149. 
Birreeanee.      Vide    Cookery,    Append. 

p.  xxix,  96. 
Bisk'liopray  kee  jur,    trianthema  decan- 

dra,  Willd.,  or   trianthema  pantandra, 

377. 
Bismilla.     Gloss.  111,326,425. 


Bullayr  kay  dana,  dolichos  lablab,    Var. 

378. 
Bunrfaree  Shah.      Vide  Bhundaree  Shah, 

190. 
Bunda   Nuwaz   kay   churagan,   a  feast, 

265,  426. 
kee  muheena,  the  eleventh 

month  so  called,  265. 
Bundugee.     Vide  Sulam,  Gloss. 
Bunggree,    glass    bracelets.      Vide   Ap- 
pend, p.  xxv,  118. 
Bungurharon,   manufacturers   of  buno-- 

grees,  293. 
Buqal,  a  shopkeeper,  207. 
Buqi-eed,   the  twelfth   month,   49,  252, 

264,  266. 
qoorbanee,     the     sacrifice,    a 

feast,  266,  425. 


or  Bismilla-khwanee,   the  ce-    Burat,  the  night  of  record,  251,  252. 


remony  of  teaching  children  to  repeat ,  assignment,  128. 


the  name  of  God,  39,  40. 
Boolaq,  a  nose  orjiament.      Append,  p. 

xxi,  118,  220,  275. 
IBooddha,  Booddbee,  Mohurrum  fuqeers, 

201. 
Boojputthur.      Vide  B'hoojputur. 


Burchee,  a  spear  or  lance  with  a  wooden 
stock  carried  by  fuqeers,  295. 

Burra,  a  kind  of  cakes  made  of  ground 
pulse.     Append,  p.  xxxvii,  107. 

Burree,  wedding  gifts,  106,  109. 

Burus  ga«th,  birthday  anniversary,  38. 


Bookhoor,  perfumes  burnt  in  exorcising,    Bussunt,  lit.  spring,  a  festival,  429. 


308. 

Booraq,  the  animal  on  which  Mohum- 
mud  is  said  to  have  passed  from  Jeru- 
salem to  heaven.  Vide  PI.  I,  fig.  4, 
172,  186,  2,35,  251. 

Boorboorook  (prop.  Boorboorqa),  a  small 
double  hand-drum,  215. 

Shah,  a  Mohurrum  fuqeer, 

215. 

Booroojan,  the  signs  of  the  zodiac,  307. 


Butasha.  Vide  Sweetmeats,  Append, 
p.  xlii,  50,  167,  333. 

Butun-e-Muhasurah,  a  valley  so  called, 
66. 

Buzul,  a  gift  or  present  to  avert  cala- 
mity, 310,  312. 

Byat,  the  becoming  a  mooreed  or  dis- 
ciple, 281,  299. 

Byraga,  or  Zufur.tukeea,  a  small  crooked 
stick  or  piece  of  iron  which  the  by. 


CVI 


INDEX. 


ratjee  or  devotee  places  iiiulcr  his  arm- 
pit to  lean  upon  as  lie  sits.  Vide  pi. 
IV,  fig.  3. 

Byiliuk,  a  particular  nocturnal  assembly 
of  women,  278. 

13yt-oollali,  the  house  of  God,  the  temple 
of  Mecca,  63. 

Chadur  P'hool  kay,  a  flower-sheet  spread 
on  graves,  23.5,  413,  420. 

Chah-e-Zumzum.      Vide  Zurazum,  64. 

Chandiiee,  a  canopy,  115,  119. 

Char-paee,  four  legs,  an  Indian  or  coun- 
try cot,  10. 

Char  Peer-chowda  khwanwaday,  four 
spiritual  guides  and  fourteen  house- 
holds, 287. 

Char-yar,  the  four  friends,  191. 

Char-yaree,  the  soonnees,  so  called,  9. 

abroo,  the  beard,  moustaches,  eye- 
brows, and  hair  on  other  parts  of  the 
body,  284,  289. 

Char-zanoo,  lit,  on  four  knees,  i.  e.  sit- 
ting cross-legged,  385. 

Chawul.      Vide  Rice. 

Cheerownjee,  or  Chironjee,  nut  of  the 
chironjia  sapida,  Roxb.,  264,  270. 

Cheroot,  or  Choo/ia,  a  segar,  114. 

Ch'hach'h,  butter-milk,  418. 

Ch'hay-paet',  six-legged,  a  country  cot 
made  with  as  many  legs,  10. 

Ch'hee?ika,  a  network  made  of  strings  or 
cords,  to  place  any  thing  on  the  cords 
of  abhungee.     q.  v.  PI.  IV,  fig.  7. 

Ch'heet,  chintz,  119. 

Ch'hulla  (vulg.  Chulla),  a  thin  wiry  me- 
tallic ring,  46,  275,  412. 

Ch'hurree,  or  Ch'huttee,  q.  v.,  141,  285, 
295. 

Ch'hurree-romal,  a  twig  of  a  tree  with  a 
handkerchief  wound  round  the  upper 
end  of  it,  285,  295. 

Ch'huttee,  alias  Churrec,  q.  v.,  a  switch 
or  wand,  141,  265,  295. 

Ch'hutthee,  a  ceremony,  4,  23,  24,  425. 

Ch'hutthee  ka  Bhawda,  a  kind  of  dish,  (i. 

Ch'hutthce-mah,  a  particular  dish  of  food 
so  called,  6. 

Chiksa.     Vide  Glossary,  97,  104. 

Children's  Plays.  Append.  VIII,  p. 
liv. 

Chilla,  or  Astana,  a  fuqeer's  residence, 
268. 

— the  shrines  of  reputed  saints,  the 

period  of  forty  days  after  childbirth, 
4,  27. 

a  forty-day  abstinence,  306,  318, 

425. 

Chillubdars,  a  class  of  devotees,  292. 

Chillumchee,  or  Sylabchee,  a  waahhand- 
basin,  120. 


Chindur-Shali,  a  Moliurrum  fuqeer,  21 1. 
Chippa  ;   Tambeel  ka,  a  calipadi  carried 

by  devotees,  195. 
Chironjee.     Vide  Cheerownjee,  270. 
Chistee,   a  subjunction  to  names  of  fu- 

qeers,  301. 
Chishteea,  a  class  of  fuqeers  or  devotees, 

288,  289. 
Choba,  a  dish  of  polaoo  mixed  with  slices 

of  cocoa-nuts,    dates,    and    almonds, 

103,  134. 
Chogod,  a  large  species  of  owl,  378i 
Choice.     Dress,  Append,  p.  xv. 
Cholera  ( JFuba,  lit.  plague),  238. 
Cholna,  alias  Kach'ha,  q.  v.,  202,  214. 
Chon(/a,   hair  braided  on   the  top  of  the 

head,  109. 
Choona,    vulg.     Choonam,    quicklime, 

306. 
Choonggay,  fried  cakes,  made  of  wheat 

flour,  sugar,  and  ghee,  224. 
Choon/ee,  or  Ciiootec,  the  plait  or  tie  of 

hair  behind,  cue,  91,  109. 
Chooraeel,  the   ghost  of  a  woman  who 

died    while  pregnant.     Vide   Puleeta 

lamp  charm,  No.  10,  338. 
Chooreean,  a  female  ornament  (Append. 

p.  XXV.)  worn  by  fuqeers,  91,  293. 
Choorway,  a  dish  prepared  from  parched 

rice.     Gloss.,  253. 
Chooiee,  or  Choontec,  q.v.,  tufts  of  hair 

left  on  children's  heads  unshaved,  de- 
dicated to  saints,  32,  272. 
Pooreean  kee,  pincers  for  orna- 
menting poorean,  q.  v.^  120. 
Chor-huldee,  a  ceremony  so  called,  Qf* 
Chow-ghurray,   a  small  box    with    four 

partitions  for  holding  spices,  &c.,  118. 
Chowk-bhurna,  a  ceremony,  97,  12-1. 
bydina,  to  sit  in  a  circle,  a  tech- 
nical phrase  among  fuqeers,  245. 
Chowkee,  a  stool,  119.  .  I'j 
Chown-ur,  or  Chovvn-ree,  an  instrument 

for  driving  away  flies.     Vide  PI.  HI, 

fig.  4,  213. 
Chowtlm.      Vide  Palkee,  Glossary. 
Chowtliee,   the  ceremony  of  untying  the 

kunggun  on  the  fourth   day  after  the 

Shubgusht,  so  called.     Vide  lihoora, 

139. 
Chubootra,  an  elevated  seat  or  platform. 

Vide  Mayzunna,  77,  186. 
Chuddur,  corrupt,  of  Chadur,  q.  v. 
P'hool    kay.      Vide   Flowers, 

Glo.s.,  235,41.3,  420. 
Chukkec,  a  hand  mill,   108,  186.       . 
nania,    a    song    sung    wjjile 

grinding  at    the    mill,    at    weddings, 
108. 

nowrcc,  a  ceremony  &o  called, 

109. 


INDEX. 


evil 


Cliiikkur,  a  weapon.     Gloss.,  lys. 
Chukoleean,  or  Sootreean.     Gloss,,  254. 
Chulla,  prop.  Ch'liiilla,  q.  v. 
Chumbaylee,  jasminum  grandiflora,  Lin. 

jessamine,  382. 

■ kay  mundway,  184. 

Chundoo,  a  kind  of  hanging  lamp  made 

of  bamboo  frame. work   covered  with 

mica,  175. 
Chundun  SufFeid,  sandal-wood,  308. 
■ •  bar,  a  necklace,  neck  ornament. 

Append,  p.  xxii,   101, 

lal,  logwood,  303. 


Chundur  Buddun  and  IMohy  Yeear,  ob- 
lations offered  at  their  shrines,  281. 

Chunna,  Bengal  horsegram,  cicer  ariena- 
tum,  Lin.,  112,  202. 

Chupa/eean,  very  thin  wheaten  cakes. 
Append,  p.  xxxiii. 

Churagan,  lit. lamps,  oors  or  illumination, 
238,241,268. 

Chura^'dan,  niches  for  lamps  on  tombs, 
419, 

Churagee,  a  present  made  to  the  Moolla 
for  offering  up  oblations  at  the  tomb 
ofa  saint,  &c,,   190,  218,  236, 

Churawa,  presents  of  jewels  and  dresses 
to  the  bride,  90,  93. 

Churkhee  Fanoos,  revolving  shades ;  or 
Fanoos-e-kheeal,  q.  v.,  PI.  I,  fig.  3, 
185. 

Churrus,  or  Churs,  an  inebriating  elec- 
tuary, Gloss.  296,407. 

Chu<<ana,  (lit.  causing  to  lick)  a  cere- 
mony, 33. 

Chutnee,  a  condiment.  Append,  p, 
xliii. 

Shah,  a  mohurrum  fuqeer,  202. 

Circumcision.     Vide  Glossary,  43,  425. 

Compound,  an  area  or  enclosure  round 
a  house,  5. 

Cookery,  Moosulman.  Append.  V,  p. 
xxvii. 

Congratulations,  264. 

Cot,  country  or  Indian.  Vide  Char- 
paee,  10. 

Cowries,     Vide  Kowra,  206,  222. 

Curries.  Vide  Cookery,  Salun,  Ap- 
pend, p.  XXXV,  3,  134. 

Curry  Powder.     Append,  p.  xxxix. 

Dad-muhal  (lit.  palace  of  justice).  Vide 
PI.  I,  fig.  2,  185. 

Daeejunnaee.     Vide  Gloss.  2. 

doodh  pillaee.      Gloss. 

k'hillaee.     Gloss. 

.— —  asseel.      Gloss. 

Daeera  kee  Fateeha.  Vide  Fateeha, 
417,  422. 

Daeeraywalay,  or  Muhdee-walay,  a  sub- 
sect  of  Mooiulmans,  13.  260. 


Damnec,  or  Daoonee,   dress.     Append. 

p.  xvi,  412. 
Dal,  a  pulse,  phaseolus   radiatus,   Lin. 

pliaseolus  aureus,  Roxb.  green  gram, 

or  rayed  kidney  bean. 
Da],    an    ornament    worn    by    fuqeers. 

Gloss.  196,  28.=^. 
Dant   neekulna,    teething,    33,  34  ;    or 

Dant  ghoongnec,  ditto,  34. 
Daroo,  ardent  spirits  of  any  kind. 
Data,  a  mode  of  address  among  fuqeers, 

193. 
Dawut,  invitation,  35. 
Dawut  Elm-e,  the  science  of  exorcism, 

294,303,309,316. 
Dayg',    a  large,  or   Dayg'cha,    a    small 

copper  caldron,    120,376. 
Death,  when  created,  149. 
Deed,  viewings  or    beholdings    of  tlic 

deity,  or  of  some  part  or  other  of  the 

body,  pointed  out  by  the  Moorshud, 

302. 
Deen,  religion,  45,  263, 
Deenar,  a  Persian  coin.     In  Hindoostan, 

equivalent  in  value  to  two  and  a  half 

rupees,  59. 
Deewargeeree,     tapestry    or    cloth    for 

adorning  a  wall,   119, 
Demons,  312, 
Dewankhana,  a  hall,    a    parlour,    110, 

112. 
D'hal  sahib,    a  Mohurrum  ullum    (lit. 

Mr.  Shield),  177. 
D'lian    kay     K'heeleean,     or     K'hoee, 

swollen  parched  rice,  282,  333,  383. 
D'hayleez  K'hoondlana  (lit.  treading  the 

threshhold),  a  ceremony,  89,  95. 
Dhingana,  vulgo  Dheegana  (lit.  a  forfeit), 

a  demand  of  it  at  a  ceremony,  126. 
— — — —  Budhnee,  the  earthen  pot  used 

at  this  occasion,  127. 
Z)hol,  the  common  drum.     Vide  Mus. 

Instr.  Append,  p.  xlix. 
Z>'holkee,    or  Z)'holuk,    a   small    drum. 

ditto,  p.  1.,  278, 
D'honee,  a  fire  lighted  by  fuqeers,  over 

which    they  sit,    imbibing   its  smoke, 

290. 
D'hotee,  a  cloth  worn  round  the  waist, 

passing  between  the  legs  and  tucked 

in  behind,   190. 
D'hummul  koodana,  a  ceremony,  241, 

242. 
Dhunna,  or  Dhun  Unjun.    Vide  Unjun, 

377,  378. 
Dhunneea,  coriander  seed  (coriandrum 

sativum,  Lin.)  330. 
Dhu^^ee,    the   cloths    or    dresses,    with 

which    ullums    are    bedecked.     Vide 

PI.  II.  fig.  7,  177,224,  227,289. 
Dinnur,  a  n^uojulman,  110. 


CVlll 


INDEX. 


Dirrum.     Vide  weights,    Append.,   59, 

406. 
Divorce,   144. 

Doa-e-Masoora,  supplication  for  the  re- 
mission of  sins,  41). 
Qoonoot,    prayer   of    praise,  81, 

130. 
Do-gana  Rukat.     Vide  Rukat,  63,  259. 
Z>ola,  bier,  413. 

Run  ka,  the  war-bier,  226. 

Domneean,  a  class  of  musicians.    Gloss. 

.33,  43,  384. 
Dona,  a  leaf  folded  up  so  as  to  hold  any 

thing,  272. 
Doodh  payra,  sweetmeats.     Append,  p. 

xli.,  270. 
ka  Miiheena,  the  tenth  month,  so 

termed,  261. 
Z)oolee.     Vide  Palkee.     Gloss.  27. 
Dooneeadar,  a  mode  of  address  among 

fuqeers,    193. 
Door,  or  Hulqa,  female  ornaments.  Ap- 
pend, p.  xxi.,  220,  275. 
Do-paee,   a    variety    of  magic   squares, 

.347. 
Do-putta,  dress.     Append,  p    xii.,  117. 
Do-shala,  a  pair  of  shawls.     Vide  Dress, 

Append,  p.  xii.,  299. 
Dost,  a  Mohurrum  fuqeer,  191. 
Downa,  artemesia  austriaca,  Lin.   lad's 

love,  old  man  or  southernwood,  382. 
Dowr,  circle;   implying  repetition,  310, 

312. 
Dowry,   130,  135. 
Do-zanoo  bythna.     Gloss.  385. 
Dozukh,  hell  (the  seven  hells),   149. 
Dresses,     Append.  III.  p.  ix. 
DufF,  a  kind  of  tambourin.    Mus.  Instr. 

Append,  p.  xlix.,   194. 
Duff  and  Surode  players,  99. 
Duffalees,  a  class  of  wandering  devotees, 

289. 
Duhee,  or  Tyar,  curdled  milk,  107,  121, 

276,  401. 
Dulleea,  rice  and  milk  made  of  a  very 

thin  consistence.     Vide  Kheer,    100, 

273. 
Dum  Mudar,   lit.  the  breath  of  Mudar. 

Vide  Zinda  Shah  Mudar,  242. 
Dumree,  a  copper  coin.     Gloss. ,  3. 
Dungul  kurnaywala,  (lit.  assembler  of  a 

crowd),  the  master  of  ceremonies,  228. 
Durgah,    the    sacred    shrines   of  saints. 

Gloss.,  32,  44,  178. 
Durood,   blessing  or  benediction,    172, 

316. 
Durwaysh  or  Fuqeer,  a  religious  men- 
dicant or  devotee,  296. 
Dusmasa.     Vide  Fuqeers,  192. 
Dussayra    (prop.    Dush'hra),    the   chief 

Hindoo  festival  in  the    Dcccan,  an- 


swering to  the  Doorga  pooja  in   Ben- 
gal, 187. 

Dustar  or  Puggree.  Vide  Dress.  Ap- 
pend, p.  ix.  300. 

Dust  bosee,  shake  (lit.  kiss)  hands,  264. 

Dusth-bulla  or  Kurb-bulla,  q.v.,  163. 

Diist-punna,  a  pair  of  tongs  carried  by 
fuqeers,  196. 

Dustugeer.  Vide  Peer  e  Dustugeer, 
237,  425. 

Dustiigeer-walay,  an  appellation  given 
by  tlie  Gyr-muhdees  to  all  other  sects 
260. 

Dustur-khwan,  a  table-cloth  ;  or  rather  a 
floor-cloth,  one  spread  on  the  ground, 
HI,  119. 

lord  of  the,  326, 

Earths  (the  seven),  149. 

Eeboodee,  the  ashes  of  the  Ood-dan,  q.v., 

180. 
Eed,  feast,  49,  268,  427, 

ka  Muheena,  261. 

Eedool-Fittur  (or  Fitr),    the   feast  of 

alms,  261,268, 
e-Rumzan,    the    Rumzan    feast, 

261,  266. 

— ,  Zoha  or  Qoorbanee,  the  feast  of 


sacrifice,  96,  266,  268. 

Eedee,  a  verse,  or  sometliing  relating  to 
the  eed  (or  feast),  written  by  school- 
masters on  coloured  or  illuminated 
paper,  given  to  their  pupils  to  exact 
presents  from  their  parents,  47,  49, 
96,  232,  254,  264,  268. 

Eedeeana,  holiday  presents,  268. 

Eed-gah,  or  Numaz-gah,  (Gloss.)  57, 
261,  266,  268,     Vide  PI.  Ill,  fig.  2. 

Eelachee,  cardamoms ;  a  ceremony,  35. 

Eemamein,  or  uUiims,  (lit.  standards,,) 
176,  289. 

Eemameins,  the  Sheeahs,  so  called,  269. 

Eemam,  a  priest,  132,  175,  414. 

azum,  (lit.  the  great  priest)  i.  e, 

Huneefa,  q.  v. 

JafTur  Sadiq,  238,  277. 

— — -  Muhdee.     Vide   Muhdee,   260, 

431, 
Shahee,   a   class  of  fuqeers   (or 

devotees),  298. 

Zainin,  a  saint,  in  whose  name 

vows  are  made,  275. 

—  Zaday,  or  ullums,  q.  v.,   176. 

Eenam  (lit.  a  gift),  land  given  by  go- 
vernment as  a  reward  for  services,  or 
as  a  fee,  a  pension  in  land,  300. 

Eeranee,  Persians  who  are  all  Sheeas, 
the  Sheeas  so  called,  9. 

Ees,  or  Esau,  9, 

Eezar,  Vide  Dress,  Append,  p.  xiii, 
117,401,411. 


INDEX. 


CIX 


Ehrain,  the  pilgrim's  or  the  sacred  habit. 
Gloss.  61. 

Enchanters,  336. 

Ehsan,  thanks,  326. 

Elements  (the  four),  84,  8G,  308,  349, 
3.t1. 

Emambara,  a  sacred  building  for  the  ce- 
lebration of  the  Mohurrum,  1/4. 

Executor,  407. 

Fairies,  specimens  of  their  names,  387. 
Fanam,  a  silver  coin.     Gloss.  5. 
Fanoos-e-kheeal,   or   Churkhee    Fanoos, 

q.  V.     Vide  PI.  I,  fig.  3,   185. 
Farayqa,  the  night  of  discernment,  252. 
Pateeha,   prayers  offered   up  over  obla- 

tiorj.s,  &c.  made  to  saints,  &c.      Gloss. 

172,  25.3,  270,422,  425. 

Daeera  kee,  the  cemetery  obla- 
tion, 417,  422. 

Huzrut    Shah    kay,    or    Movvla 

Alice,  275. 

Asan,  278. 

— Neeut  khyr  kee,  prayers  offered 

for    the    welfare   of  any   one.      Gloss. 
91,94,  417. 

Kundoree  kee,  249. 

Sanuk.     Gloss.  2. 

Geearween,  240. 

Feernee.  Vide  Cookery,  3,  Append, 
p.  xl. 

Fireworks,  254.     Append.  IX,  p.  Ivii. 

Firmaments  (the  seven),   149. 

Fitnee,  rice  and  milk  made  of  a  thicker 
consistence  than  k'heer,  q.  v.,   100. 

Fitr,  or  Iftar.      Gloss. 

Fittra,  fast  offerings.  Gloss.  57,  261, 
262. 

Flowers  of  various  kinds — for  these, 
vide  the  word  in  the  Gloss. 

Food,   lawful  and  unlawful,  405. 

Foorat,  the  river  Euphrates,   162. 

Fuiur  kee  Numaz,  55,  78. 

Fuqeer,  alias  Durwaysh,  a  devotee,  264, 
281,  284,  296,  301. 

Bara-masee,  real  fuqeers,  192. 

• Dus-masee,  the  Mohurrum  fu- 
qeers so  called,   192 

s,  Mohurrum,   189. 

——  e-Kufciee,  or  Goorz-mar,  241. 

Furash,  a  sweeper  and  spreader  of  car- 
pets, 378. 

Furreed  ood  Deen,  Sliukur  Gunj,  a 
saint,  280. 

Fursh,  carpeting,  mat,  any  thing  spread, 
97. 

Furz,  God's  corainands.     Gloss.  49,  189. 

Wajib.     Gloss. 

Kufaeea.  258,  420. 

Fiitthan  (a  victor),  corrupted  into  Putt- 
han,  12. 


Fyz-e-Billah,  i.  e.  God's  grace  or  bounty 
ships,  61. 

Gadec,  bedding,  any  thing  stuffed,  spread 

on  the  galeechu  to  sit  or  lie  on,   119. 
Gaee-looiana,  a  ceremony  so  called,  241, 

242. 
Gaee7i-en,  singers,  girls  brought  up  by 

the  nobility  and  taught  dancing  and 

singing,   17. 
Galeecha,  a  small  carpet,   119. 
Games.      Api)end.  VII,  p.  lii. 
Ganja.      Vide  Glossary. 
Ga-?ro-r7-ee  Shah,  a   Mohurrum  fuqeer, 

214. 
Gaynd,   tagetes  erecta,   Lin.   Indian  or 

African  marigold,  382. 
Gayroo-Lal,  red  ochre,   195. 
Geearween    (lit.    the    eleventh)    Dustu- 

geer's,  a  feast  so  called,  23". 
Gend,  or    Gaynd,    tagetes   ereeta,    Lin. 

Indian  or  African  marigold,  382. 
Gend-guhwara.     Vide    Flowers,   Gloss. 

220,  275. 
Genii,  their  origin,  nature,  food,  names, 

king,  &c.,  324,  328. 
G'haw^ee,    strips    of    different    coloured 

cloths  tied   round  the  ankles  by  Mo- 
hurrum fuqeers,   195. 
G'hee,    stale   butter  clarified  by  boiling 

and  straining. 
G'hooghoo,  the  owl,  378. 
G'hoomna,  a  dance  of  the   Mohurrum 

fuqeers,  194. 
G'hoongchee,    a  small  red  seed  with    a 

black  spot,  or  entirely  white,  forming 

two    varieties,    called    red   and    white 

goomchee,  q.  v. 
G'hoonghroo.  Append,  ankle  ornaments, 

p.  xxvii,  and  Mus,  Instr.  p.  xlvi. 
G'hoongnee,    wheat    or     Bengal    horse- 
gram  boiled  whole  in  water  with  sugar, 

34. 
G'horay  (lit.  horses),  or  K'hoolay  G'ho- 

raj    (lit.    loose   horses),  a   ceremony, 

250,  275,  279. 
G'huggree.     Mus.     Instr.     Append,    p. 

xlvi.     Vide  PI.  IV,  fig.  2,  213. 
G'huggree-walay,  a   Mohurrum  fuqeer, 

213. 
G'hurra,  a  large  earthen  pot.     Gloss. 
G'hurree,  twenty-four  minutes,  two  and 

a  half  making  one  hour,  37,  378,  395. 
Gilla,  or  Gulla,  q.  v.  money,  240. 
Gingilie  oil,    ol.   sesam.    orient.,    Lin., 

country  (Indian)  sweet  oil,  25. 
Girday,  or  Gul-tukeea,  a  small    round 

pillow  placed  under  the  cheek  in  bed, 

119.  .       -ut; 

Goga,  or  Zahir  peer,  a  saint,  432.     -uCI 
Gol,  society ;  whence  Mogol  ( Mogul),'  9. 


ex 


INDEX. 


Golam,  a  male  slave,  5(),  120. 

Gold  mohiir,  or  Ashrufee,  a  gold  coin. 
Gloss. 

Gom,  a  flag,  a  ceremony,  246. 

Goochee,  a  bundle  of  one  hundred  betel 
leaves,  274. 

Gool,  fire-balls  for  the  liooqqa.  Gloss. 
p.  Ixxxvi. 

Gool-ab,  rose-water.      Gloss  412. 

Gool-ab-pasli,  a  bottle  from  which  rose- 
water  is  sprinkled,   118. 

Gool-cheenee,  chrysanthemum  Indicum, 
Lin.  Indian  chrysanthemum,  vvlgo 
Christmas-flower,  382. 

Goolgecan,  Goolgooleean,  or  Goolgool- 
lay,  swollen  rice  mixed  with  molasses 
formed  into  balls.  Append.  Cook, 
p.  xxxiv,  9(i,  210,  270,  278. 

Goollee,  coral.     Vide  Tusbeeh,  Gloss. 

Gooloobund,  any  thing  worn  in  any  way 
about  the  neck.  Dress,  Append,  p. 
X,   l'.)6,  21.5,  293. 

Goorachee,  or  Ghoongcheekee  jur,  abrus 
precatorius,  Lin.  or  wild  Jamaica  li- 
quorice, 377. 

Goor,  jaggrec,  raw  sugar,  treacle,  or  mo- 
lasses, 401. 

Goor-akoo,  or  Goodakoo,  the  tobacco  for 
the  hooqqa.      Gloss.  284. 

Goorgee.  Dress,  Append,  p. xiii,  194,195. 

Goorz,  a  sort  of  iron  club,  pointed  at  one 
end,  and  having  a  knob  at  the  other 
covered  with  spikes.  Vide  PI.  IV, 
fig.  5,  291,  417. 

mar,  a  class  of  fuqeers,  241,  291. 

Goruk-dhunt/a,  an  iron  instrument  re- 
sembling a  Chinese  puzzle  carried  by 
fuqeers.     Vide  PI.  IV,  fig.  6,  295. 

Gosaee/i,  or  Suneeasee,  a  class  of  Hindu 
devotees,  who  go  about  almost  naked, 
290. 

Gosha-nusheen,  in  retirement,  contem- 
plating the  Deity,  258. 

Gosool,  baths,  or  purifications  of  divine 
command,  53,  72,  75,  258. 

bathing  or  washing,  405,  411. 

Gote,  presents  given  at  the  birth  of  a 
child,  6. 

Go/ha,  narrow  gold  or  silver  lace.  Vide 
Kinnaree,  195. 

Gows-ool-Azum,  (the  great  contempla- 
tive) or  Dustugeer,  q.  v.,  237,  432. 

oos  Sumdanee,  or  Dustugeer,  237. 

Guava,  or  Jam,  Umrood,  or  Sufree-am, 
psidium  pyriferum,  Lin.,   141,  382. 

Gudeer,  a  feast  celebrated  by  Sheeahs, 
10,  269. 

Guhwara,  a  (swinging)  cradle,  27,  32. 

Gujra,  or  Soomurrun,  bracelets  made  of 
coloured  thread,  worn  at  the  Mohur- 
rum,   184,  188. 


Gujra,  formed  of  flowers.  Vide  Flowers, 

Gloss.  41. 
Gulcez-Shah,  a  Mohurrum  fuqeer,  214. 
Gulla,  lit.  grain  or  corn,  but  here  money, 

240. 
Gullay-milna.     Vide  Sulam,  Gloss. 
GuUukeea,  or  Girday,  a  pillow  for  the 

cheek,   119. 
GundA,  a  knotted  string  tied  round  the 

neck  of  a  child,  &c.  as  a  charm,  374, 

389. 

four  of  any  thing.  274. 

Gurdonee,  a  silver  neck  ring,  39. 
Gurm-mussala.     Vide  Mussala. 
Guroi),  a  band  or  troop  (of  fuqeers),  190. 
sur,   leader   of  ditto,   190,   214, 

245. 
Gussala,  or  Moorda-sho,  persons  whose 

office  it  is  to  wash  the  bodies  of  the 

dead,  409,  419. 
Gyr-muhdee.     Vide  Muhdee,  Gloss.  1, 

13,  14,  259,  260, 

Hafiz,  a  celebrated  poet,  at  whose  shrine 

oblations  are  offered,  281. 
• one  who  knows  the  whole  Qoran 

by  heart,  21,  69,  256. 
Hajee,  a  pilgrim. 
Iluhmut  oollah,  oblations  ofTered 

at  his  shrine,  281. 
Hajee  Ahmuq,  and  Hajee  Bay-wuqoof, 

Mohurrum  fuqeers,  200. 
Hajrah  (Hagar,)  64. 
Halalkhor,  the  lowest  caste  of  people  in 

India.     Vide  Hulalkhor,  230. 
Hanee,  a  proper  name,   158. 
Har.     Vide  Flowers,  Gloss. 
Haris,  a  proper  name,   161. 
Hat'h-burtana,  a  matrimonial  ceremony, 

142,  147. 
Hat'h-kutoray-wala,  a  Mohurrum  fuqeer, 

198. 
Hazaree,  a  ceremony,  251. 
Hazirat,  the  flame  of  a  charm-wick,  376, 

379,  382. 
Hazree,  (lit.  breakfast)  a  ceremony,  276. 
Heavens,  the  seven,   149. 
Heemacha,  a  bag  made  of  the  skin  of  a 

lamb,  used  by  fuqeers,  295. 
Heeraael,  or  Buddhee,  q.  v.,  194. 
Hells,  the  seven,   149. 
Hijray,  eunuchs,  28. 
Hijron  ka  Taefa,  29.     Append,  xlviii. 
Hijree,  or  Hijrah,  the  flight  of  Mohum- 

mud  ;   hence  his  era   (16  July,  A.  D. 

622),  12,  171. 
Hindoos  turned  Mohurrum  fuqeers,  1 87, 

218,  239. 
Hooma,  a  fabulous  l)ird.     Gloss. 
Hoonnoor-hosein  kay  Fuqeeran,  Mohur- 
rum fuqeers,  212. 


INDEX. 


CXI 


Hooqqa,  the  pipe  and  apparatus  in  which 

tobacco  is  smoked  in  tlie  East,   114, 

211. 
Iloor  (e-shiuleed,  the  martyr),   163. 
Tlooroof-c-Tul)jee,  the  Arabic  alphabet, 

307. 
Horoscope,   19,371. 
Hosein,  a  son  of  Allee,  8,  148. 
Hosein's  martyrdom,   150, 
Hosein    Abdool,    or    Baba    Wullee,   a 

saint,  280. 
Hoosnein,  meaning  Hussun  and  Hosein, 

156,  221. 
Howda,  an  open  litter  fixed  on  the  back 

of  an  elephant,  in  which  people   ride, 

218,219. 
Howz-c-Kovvsur,  a  fountain  in  Paradise, 

404. 
Huddeea,  a  ceremony,  47,  49. 

Qoran  kee,  ditto,  48,  284. 

Hudiiecaroo,  a  kind  of  ring  used  at  mar- 
riages.    Append,  p.  xxvi,  91. 
Huddees,  the  traditions  of  Mohummud. 

Gloss.  329. 
• e-Nubuwee,   the  traditions   of 

the  prophet.     Gloss.  135. 

e-Qoodsee.     Gloss. 

Huj,  a  pilgrimage.      Gloss.  (iO. 

Mukkav     ka.         Vide      Mukkay 

(Mecca),  60. 
Hnjooloha,  an  epithalamium,  136. 
Hujr-ool-uswud,    the    black    stone    at 

Mecca,  63. 
Hukeem,  a  physician,  a  Mohurrum  fu- 

qeer,  203. 
Hulal-khor,  outcasts,  to  whom  all  sorts 

of  food  are  considered  lawful,  230. 
Huldec,  turmeric;  a  ceremony,  97,  124. 

■ — • Maynhdee,  a  ceremony,  102. 

bytiuia,    sitting   in    state,    alias 

Munja  bythna,  q.  v. 

chor,  a  ceremony,  97. 

saoo,  ditto,  97. 

Hullah,  or  Neeinbolee,  neck  ornament. 

Append,  p.  xxii,   1 18. 
Hullah,  Hurla,   Huldah,  or  Zungeehur 

terminalia    chebula,    Willd,  chebulic 

myrobolan,  52. 
Hulqa,  or  door,  ear  ornament.    Append. 

p.  xxi,  239. 
Hulwa.     Append.    Cook.  V,   p.  xl,  G, 

276. 
Humbulee,    one  of  the   four    principal 

Mohummudan  sects,  244. 
Hunf/ee,  a  small  earthen  pot.     Gloss. 
Hunnoman,    the    Hindoo    monkey-god, 

373,  3a3. 
Hunslee,  or  Towq.     Append.  Orn.  IV, 

neck  15,  275. 
Hunufee,  one  of  the  four  principal  Mo- 
hummudan sects,  244,  406. 


Hurla.     Vide  Hullah. 

Hurreebayl    (lit.    a  green   creeper),    or 

Shookrana,  a  ceremony,  93. 
Hurreera.       Cookery,   Append,    p.   xli, 

3,46. 
Hussun,  a  son  of  Allee,  148. 
Hussun's  martyrdom,   150. 
Huwa,  Eve,  132,  326,  349. 
Huzrut-shah,  a  name  of  MoAvla  Allee, 

275. 
Baba  Fuqr-ood-Deen  Gunj  ool 

Israr,  a  saint,  281. 
Hyat,   life,    said   to   be   created  on    the 

tenth  day  of  Mohurrum,   149. 
Qulundur,   or    Baba,   or    Bawa- 

Boodun,  a  saint.     Vide  Oors,  246. 
Hydur  Wullee,  a  saint,  281. 

Iblees  (Satan),  one  who  despairs  of  God's 

mercy,  325. 
Ibraheem  (Abraham),  67,  132,  267. 
Iftar,  the  evening  meal  during  Lent,  so 

called,  255. 
Ink  (Indian),  receipts  for  making  it,  231. 
Is.haq  (Isaac),  9,  266. 
Islam,  the  proper  name  of  the  Mohum- 
mudan religion,    162. 
Ism,   a    name,    or   attribute,  .303,    304 

310. 
— — e  Azum,   the  great  attribute  of  tiie 

Deity,  259. 
JuUalee,     the    terrible    attributes, 

304. 
Jumalec,    the    amiable    attributes, 

304. 
Ismaeel  (Ishmacl),  67,  266,  267. 
Ispund,  the  seed  of  the  Maynhdee,  q.  v. 

and  Gloss.  4,  7,  46. 
Israfeel,  the  name  of  an  archangel.   Vide 

Jibbreel.     Gloss. 
Istu^far,    deprecation.      Vide    Ustu^'far, 

78. 
Iznee,  a  fuqeer  who  acts  as  a  messenger, 

284. 
Iznee  Shah,  a  Mohurrum  fuqeer,  191. 
Izraeel,  the  name  of  an  archangel.    Vide 

Jibbreel,  Gloss. 

Jae-numaz,  a  place  of  prayer ;  vulgo 
Janeemaz,  or  Moosulla.  Gloss.  78, 
119,  263. 

JafTur-bin-Tyar,  a  proper  name,  166, 
380. 

Jageer,  land  given  by  government  as  a 
reward  for  services,  or  as  a  fee,  a  pen- 
sion in  land,   131,  300. 

Jalee-moeebund.     Vide  Flowers,  Gloss. 

Jam,  any  vessel  for  drinking  out  of,  394. 

—     Vide  Guava,  117. 

Jama,  Append.  Dress  III,  p.  xi,  II, 
117,  189,404. 


cxu 


INDEX. 


Jamdance,  a  sort  of  leathern  portman- 
teau,  119. 

Jam-khana,  or  Sliutrunjee,  a  large  car- 
pet,  119. 

Jan  (lit.  life  or  soul),  an  expression  of 
affection,   Ifi. 

Jaree,  or  Juwar,  holcus  saccharatus,  Lin. 
or  great  millet,  57. 

Jayhez,  bridal  paraphernalia,  lO'i,  116, 
147. 

Jeeb-ch'hilnee,  a  tongue  scraper,  119. 

JhanfZa,  a  banner  (niudar  ka),  24.3. 

• (Dustugeer  ka),  239. 

Jhar-Shah,  a  Mohurrum  fuqeer,  207. 

Jewels  and  ornaments.  Append.  IV, 
p.  xvii. 

Jhola,  a  swing.      Vide  Guhwara. 

Jhol-p'horana,  a  matrimonial  ceremony, 
106,  120, 147. 

kay  ghurray,  ditto,   107,  121. 

Jhoo-dia,  leavings  of  food,  that  which 
has  touched  food  and  is  thereby  de- 
filed, 285. 

Jhunf/a,  a  flag  (Dustugeer  ka),  239. 

(Mudarka),  243. 

Jibbreel,  the  angel  Gabriel.      Gloss. 

Jin,  genii,  324. 

Jin-noonee,  324. 

Joada,  a  proper  name,   156. 

Jogeean,  Hindu  devotees,  207,  376. 

Joobba.  Append.  Dress,  III,  p.  xi,  5, 
200,  294,  300. 

Joolwa,  a  matrimonial  ceremony,  98, 
128,   135,   147. 

Joomagee,  ditto,  142,  144,  148,  425. 

Jootee  ka  jora,  a  pair  of  shoes,  1 17. 

Jooz,  a  section,  what  printers  technically 
term  a  sheet,  420. 

Jora,  a  suit  of  clothes,    144. 

Jotee,  a  large  lamp  made  of  paste,  374. 

Jubbool  Arfat,  a  mountain  near  Mecca, 
70. 

Juch-chee,  a  lying-in  woman,    1. 

Juddee,  a  chiss  of  Mushaekhs,  2i)9. 

Jugglers,  214,  223. 

Juhad  Fee-subeel-illah,  or  holy  war,  162. 

Juhaz  (lit.  a  ship),  or  Bayra,  a  ceremony, 
31,  97,  99,  272,  273,  425. 

Julialeea,  or  Khakeea,  a  class  of  fuqeers, 
1  99,  29.3. 

Jullalee  Isms,  the  terrible  attributes,  304. 

Jullal-ood-Deen's  Koondon,  a  cere- 
mony, 250. 

Jumadar,  a  native  officer,  263. 

Jumal  choo«tee,  or  Jumal  bal,  a  cere- 
mony, 32. 

Jummadee-ool-Akhir,  the  sixth  month, 
243. 

Awul,  the  fifth   month, 

101,  141. 

Juuimalgo/a,  or  croton  nut,  204. 


Jummalee  Isms,  the  amiable  attributes, 

304. 
Jumma-Oollah,  or  Jumma  Allah,  God's 

assembly,  245,  293. 
Jummaut-khanu,  a  meeting-house,  259.' 
Jummun  Juttee,  the  founder  of  a  sect  of 

devotees,  290. 
Jumra,  gravel  or  small  stones  thrown  at 

pillars   representing  the    Devil  in   the 

valley  of  Mina,  q.  v.,  66. 
Jun-bhat,  a  ceremony,   108. 
Junnut-ool-buqqeea,  the  name  of  the  ce- 
metery at  Medina  where   Hussun  was 

buried,    157. 
Juwahir-e-Khumsa,   a  work  alluded  to, 

305,  310. 
Juwar,  great  millet,  holcus  saccharatus, 

Lin.  277,  333. 

Kaaba,  the  temple  of  Mecca,  62. 

Ka-ch'ha  (or  Cholna),  a  cloth  worn  round 
the  hips,  passing  between  the  legs,  and 
tucked  in  behind,  202. 

Kafir,  an  infidel,  9. 

Kajul,  lamp-black,  5,  23,  118. 

Dan,  or  Kujiotee,  a  box  for  hold- 
ing Kajul  or  lamp-black,   118. 

Mohnee  ka,    the    philter  lamp- 


black, 342. 
Kakool,   the   tufts  of  hair  left  on    both 

sides  of  the  head,  the  middle  part  being 

shaved  from  the  forehead  to  the  neck, 

289. 
Kakra,  a  large  wick,  332. 
Kalik,  the  soot  which  collects  under  pots, 

23. 
ka  tuwa,  an  iron  plate  on  which 

wheaten    cakes    are  toasted,  or  kalik 

collected,  4. 
Kaw-chee,  a  ceremony,  143. 
Kan-ch'haydana,  boring  the  ears,  33,  34. 
Kara,    webera  tetrandra,    Willd.,   or  the 

thorny  caray,  374. 
Karvva  Owleea,  a  saint,  281. 
Karwan,  caravan,  159,  269. 
Kat-Bawa-Sahib,  the  name  of  a   saint, 

272. 
Khadeema,   servants  in  charge  of  tombs, 

mosques,  &c.,  69. 
Khakeean,  or  Julialeea,  q.  v.,   199. 
Khak-e-Shuffa.      Vide  TusbeeJi,  Gloss. 
Khalee    muheena,     the     tenth     month, 

261. 
Khan,   a  title  of  the  Putthans,  q.  v.,  12, 

15. 
Kharjee,  schismatics ;    the    Soonnees  so 

called  by  the  Sheeas,  9,  10. 
Kharwa,    a  kind    of  coarse   red    cotton 

cloth,   119. 
Khas-burdar,  a  matchlock-man  in  a  great 

man's  retinue,  218. 


INDEX. 


CXI  II 


Kheelafut,    depiityship,    the    diirnity  of 
khuleefa  (Caliph),  281,  284,  iWQ. 

K'heelecan.     Vide    Dh.in    kay     K'hec- 
leean. 

K'heef,  or  Shecrbirrinj.    Cook.  Append, 
p.  xl,  100,  212,  387. 

kay  hundee,  the  kheer  pot,  a  ce- 
remony, 244. 

K'hichra.     Append,  p.  xxxi,  227. 

K'hich-ree.     Append,  p.  xxx. 

kay  llusum,  a  ceremony,  28. 

Khidmutee,  the  sweeper,  an  attendant  of 
a  mosque,    132. 

Khilaut,  a  dress,  a  robe  of  honour,   144, 
263,  282. 

K'hind-rray  shall,   a    Mohurrum  fuqecr, 
214. 

Khoaja  (com.  Khaja),  a  man  of  distinc- 
tion, a  gentleman. 

' Bunda  nuwaz,  q.  v.,  tiie  name  of 

a  saint,  283. 

..  Khizur,   the  saint  of  waters,  31, 

100,  273,  431. 

• Biiha-ood  deen  Nuqshbund,  the 

founder  of  the  Nuqshbisndec  fuqeers, 
294. 

Zaday,  15. 


Khoan,  a  large  tray,  28. 

Khoancha,  asmall  tray,  394. 

Khoan-posh,  or  Toraposli,  a  tray-lid,  11 9. 

Khoan-waday  (com.  Khanwaday),  li- 
neage, or  household  of  fuqeers,  so 
called,  287. 

K'hodo»-garo?i,  a  Mohurrum  fuqeer, 
211. 

Khogeer,  a  native  saddle,  a  pack-saddle, 
209. 

..    Shah,    a    Mohurrum    fuqeer, 

209. 

Khomasee,  a  particular  kind  of  magic 
square,  347,  351. 

K'hoolay-ghoray,  Vide  Ghoray,  a  cere- 
mony, 250. 

Khoolee,  a  proper  name,   168. 

Khoolfaee,  a  class  of  Mushaekhs,  299. 

Khooshka.     Vide  Rice,  4. 

Khootba,  an  oration  or  sermon,  170,  257, 
262,  263. 

K'hopra,  dried  kernel  of  the  cocoa-nut. 
Gloss. 

ch'hilnay  kee  chowkee,  an  instru- 
ment for  rasping  the  kernel  of  the 
cocoa-nut,    120. 

K'hujoor.     Vide  Tusbeeh,  Gloss. 

Khuleefa  (vulgo  Caliph),  a  deputy  or 
successor.     Gloss.  301. 

,  a  Mohurrum  fuqeer,   190. 

K'hullee,  oil  cakes,      Gloss.  39. 

Khun,  the  date  of  the  moon,   172. 

Khunjuree,  a  small  tambourine.  Mus. 
Instr.  Append,  xlix,  207. 


K'hurra»i-wa>?,  wooden  pattens,  61. 
K'hurray-pan  ban<na,  a  ceremony,   88. 
K'hurrec,  pipeclay,   191. 

Khuttab,  the  father  of  Oomur,  10. 

Khuteeb,  a  priest,   132,  170,  262. 

Khutna,  circumcision,  43,  425. 

Khutum,  the  seal  or  conclusion,  a  term 
in  the  science  of  exorcism,  310, 
312. 

e  Qoran,   reading  through   of 

the  entire  Qoran,   177,  238,  421. 

Khwaja  Moyeen  ood  Deen  chishtce,  243. 

Kibla.     Vide  Qibla. 

Kinnaree,  b7-(xtd  gold  or  silver  lace. 
Vide  Gotha,    195. 

Kishtee,  a  kind  of  tray,  28. 

■ or   Kuchkole,   a  cup   or   bowl 

(generally    of    beggars),     a    fuqeer's 
wallet,  285,  295.  " 

Elias    ka,    a  boat,   ship,    vessel, 

bark.      Vide  Juhaz,  431. 

Kneeling.     Vide  Dozanoo  bythnn,  385. 

Kodalee,  a  spade,  17i5. 

mania,  to  dig  with  the  spade,  a 

ceremony,   173. 

Kolsa,  a  king  crow,  378. 

Koofee   (Cufa),    name    of  a  town,   154. 

Koolsoom,  Hosein's  sister,   156,  168. 

Koolthee,  Madras  horse-gram.  Glycine 
lomentosa,  Lin.  Dolichos  biflorus, 
Roxb.  sxxv. 

Koondon,  or  Koonday,  a  large  earthen 
pot,  250,  275,  374. 

Syed  Jullal  ood  Deen's,  a  ce- 
remony, 250. 

Koondul,  or  Pogool,  large  Hindoo  ear- 
rings, 208. 

Koornish,      Vide  Sulam,  Gloss.  69. 

Koorsee,  the  eighth  heaven,   149. 

Koorta.     Vide  Dress,  Append.  X,  412. 

Koossoom,  safflower,  or  bastard  saffron, 
carthamus  tinctorius,  Lin.    Gloss.  117- 

Kordulla,  or  Kurdora,  a  string  tied  round 
the  waist,  to  which  a  lungotee  is  fas- 
tened, 208,  290. 

Korla,  or  Kora,  cat-o'-nine-tails  (or  ra- 
ther of  one  tail),   194. 

Kothmeer,  the  coriander  plant.  Append, 
p.  xxviii,  xliii. 

Kot-wal,  a  Mohurrum  fuqeer,   191,  203. 

Kown-ul,  the  two  outsides  of  the  house 
on  either  side  of  the  door,  so  called. 
Vide  Kuw»i-wul,  4. 

Kowi-a,  a  large  shell ;  Kowree,  a  small 
one,  206,  222. 

Kowra-kowree,  by  fuqeers  meant  for 
money,    193. 

Kubab.     Append.  Cook.  V,  xxxiv,  267. 

Kubeer  Pun/hee,  a  saint,  280. 

Kuch-kole,  or  Kishtee,  a  fuqeer's  wallet, 
285,  295. 


CXIV 


INDEX. 


Kuchoor,    curcuma    zerumbct,    Roxb , 

or  zerunibet    zedoary.      Vide  Abeer, 

Gloss. 
Kuffun,  a  shroud,  111. 
Kufgeer,  a  skimmer,  120,  219. 
Kufiiee,  or  Alt'a,  a  f'uqeer's  dress.  Gloss. 

190,  285. 
Kujlo/ee,  or  Kajul-Dan,  q.  v.,  118. 
Kuleeja,  the  liver,  339,  374,  383. 
Kuleejee,  the  pluck  ;  viz.  the  heart,  liver, 

lungs,  spleen,  and  kidneys  of  animals, 

2.5,  333. 
Kulma,  the  creed. 
. purhna,  to  repeat  the  creed,  one 

of    the    points    relating    to    practice. 


martyrdom- 


Gloss.  54,  192. 
e-Sliuhadut,     the 

creeds,  285,  408,  411. 

e-Tumjeed,  285. 

'e-Towheed,  285. 

e-Rud-e-Koofoor,  285. 

e-ty-ub,  or  ty-eeb,  285,  408,  414. 


Kulmay  Shurecut,  the  five  creeds,  285. 
Kulunciur.     Prop.  Qulundur,  q.  v. 
Kulus  kay  mat'li,  or  Jhol  kay  g'hurray, 

a    matrimonial    ceremony,    106,    107, 

142,  144,  147. 

.  ooihana,  ditto,   142. 

Kumkhwab  (vulg.  Kingcob),  silk  inter- 
woven with  gold  or  silver  flowers,  40, 

344. 
Kumeez.     Vide  Qumees. 
Kummul-shah,    a    Mohurrum     fuqeer, 

209. 
Kummurbund.     Dress.  Append,  p.  xii, 

180. 
Kunch-neean   kay    nach.     Vide   Gloss. 

93. 
taefa.  Mus.  Instr.  Append. 

p.  xlv. 
Kundoree,  a  ceremony,  249,  275. 
Beebee    Fateema  kee,    ditto, 


277. 


Fateeha  kee,  ditto,  249. 
Rujub  kee,  ditto,  249. 


Kunggun,  bracelets,  109,  117,  139, 142. 

kholna,  a  ceremony,  139;  147. 

Kunghy,  a  comb,  118. 

Kungooray,  small  triangular  lumps  made 
of  Thoollee.     Vide  p.  3,  143. 

Kunjur,  a  hawker  of  fruits  and  vege- 
tables, 35, 

Kunkee,  ground  rice,  or  the  scraps  that 
fly  oft^  in  pounding  rice  to  separate  it 
from  the  husks,  3. 

Kun^ha,  a  necklace  or  rosary  of  large 
beads  made  of  silver,  crystal,  or  the 
earth  of  Kurbulla.  Gloss.  190,213, 
285. 

Kunz-ool-Gurraeb,  the  title  of  a  work, 
166. 


Kurb-bulla  (err.  Kurbula),  the  name  of 
a  place  in  Iraq  where  Hu&sun  is  bu- 
ried, 71,  163,  221. 

, ka  mydan,  the  plain  where 

Hosein  was  slain,  221. 

Kurdora.     Vide  Kordulla,  208. 

Kureem  ood  Deen,  oblations  offered  at 
his  shrine,  281. 

Kurra  (pi.  Kurray),  a  ring  worn  on  the 
wrists,  ankles,  &c.  Orn.  Append,  p. 
xxiv  and  xxvii,    196,343. 

Kurrahee,  a  flat  vessel  of  iron,  brass,  or 
earth,  in  which  food  is  boiled  or  fried, 
278,  376. 

Kurrunj  kay  tayl  (Ol.  dalbergiae  arbo- 
re»,  VViUd.),  337. 

Kussub,  penance,  a  term  used  in  the 
science  of  exorcism,  302. 

Kussur  ka  g/air  (lit.  fractional  house),  a 
term  used  in  forming  magic  squares, 
348. 

Kusund  ka  kutora,  a  cup  made  of  bell- 
metal,  394. 

Ku^r,  a  dirk  or  dagger  carried  by  fu- 
qeers,  194,  295. 

Kuwway  shah,  a  IVIohurrum  fuqeer, 
198. 

Kuwjt-wul.     Vide  Kow«-ul,  273. 

Lahowl.     Vide  Gloss.  66,  335. 

Lakii',  a  hundred  thousand,  129. 

Lemonade.     Append,  p.  xl. 

Libas,  a  suit  of  clothes,   144. 

Life,  when  created,   149. 

Liffafa.     Vide  Luffafa, 

Lodee,  or  Lot,  from  whom  a  description 

of  Putthans  have  descended,  12. 
Loong,  or  Loonggee.     Vide  Dress,  Ap- 
pend, p.  xii. 
Lo<a,  or  Tumbaloo.     Gloss.  274,  378. 
Low!),  the  tablet  on  which  the  decrees  of 

the  Deity  are  written,   149. 
Lubbay,  a  class  of  people  who  sell  beads, 

precious  stones,  &c.,  244. 
Luch-ch'ha,  a  necklace  worn  tight  round 

the  neck,Orn.  Append,  p.  xxii.  118,  131. 
Luch-ka,  or   Mohur-punkhee,   alias  Ju- 

haz,  q.  v.,  PI.  IV,  fig.  8,  273. 
Lu(/rfoo.     Cook,  sweetmeats.     Append. 

p.  xii,  41. 
— bandhna,  folding  hands,  a  cere- 
mony, 33. 
Luffafa,   a  sheet  used  in  shrouding  the 

dead,  412. 
Luggun,  a  large  flat   hollow  utensil  in 

the  form  of  a  basin,    120. 
Luhud-bhurna   (lit.  filling  the  grave),  a 

ceremony,  423. 
Lunggot,     Lunggota,  or    Lunggotee,  a 

cloth  worn  between   the  legs.     Dress, 

Append,  p.  xiii,  290,  297. 


INDEX. 


cxv 


Lunggree,  a  large  shallow  pan  used  for 
kneading  dough,  and  at  meals  for 
serving  rice,  &c.,   120. 

Lunggur  (lit.  anchor),  a  string  of  flowers 
or  leaves,  a  ceremony,  217,  275. 

nikalna,  a  ceremony,  217. 

Lu<kun-muhbun,  a  silk  twist  for  the 
Choojitee,   lO'J. 

Lyla,  a  Mohurrum  fuqeer,   195. 

Lyl-o-nuhar.     Vide  Tusbeeh,  Gloss. 

Lylut  ool  moobarik,  the  blessed  night, 
232. 

— — —  Qudur,  the  night  of  power,  2.^8, 
259. 

-  Qudur's  shub-baydaree,  a  cere- 
mony, 255. 

Mahee  Duntiee,  fish  bones.  Vide  Tus- 
beeh, Gloss. 

Mooratib,   insignias  denoted    by 

the  figure  of  a  fisli  and  two  balls  car- 
ried as  ensigns  upon  elephants  before 
kings  and  nobles,   176. 

Mabtabee,  cloth  on  which  is  pasted  de- 
vices of  the  heavenly  bodies  in  gold  or 
silver,  234. 

Majoon.     Vide  Gloss.  45. 

Maleeda,  or  Mulleeda,  Append,  p.  xli, 
235. 

Malik  Ryhan  Sahib,  oblations  offered  at 
his  shrine,  281. 

Malukee,  one  of  the  four  principal  Mo- 
hummudan  sects,  244. 

Manda,  a  kind  of  bread,  30. 

Mangnee  (lit.  asking),  i.  e.  in  marriage, 
a  ceremony,  88,  89,  93. 

Mangoe  pickle.     Append,  p.  xlii. 

MapuUay  (Moplays),  a  class  of  Mohum. 
mudans  who  inhabit  the  Malabar  coast 
in  the  Peninsula  of  India,  244,  xii,  xiii. 

Mareea,  the  jungle  (err,  plain)  of  Kur- 
bulla,  162. 

Marij  (lit,  flame  without  smoke,  i.  e.. 
wind),  genii  formed  of  it,  324. 

Marijin  nubooa,  the  title  of  a  work,  251. 

Maroo,  two  antelope  horns  in  opposite 
directions  joined  at  their  bases  ;  car- 
ried by  fuqeers,   194,  295. 

Marriage,  83. 

Martyrs,  twenty  descriptions  of  persons 
become  so,  7 1 . 

Marwaree,  a  class  of  Hindoos  inhabiting 
Marwar.  A  most  industrious  race  of 
merchants,  215. 

Mash,  phaseolus  max,  black  gram,  383. 

Masha.     Vide  Weights,  Append.  II. 

Mata  (lit.  the  small-pox),  a  Hindoo 
deity  who  is  v^orshipped  for  averting 
the  small-pox,  279. 

Mat  kay  bhajee,  amaranthus  trisfis,  Lin. 
a  green,  271,  277. 


Maweca,  a  proper  name,   150,  1C9. 
Maykh  Shah,  a  INIohiirrum  fuqeer,  211. 
Mayla  (lit.  a  fair),  an  assemblage  of  fu- 
qeers so  called,  221,  241,  284. 
Blaynhdee,  or  Henna  (Gloss.J,  102,  104, 

382. 
called  Taboot  or  Musjid,  102, 

110,235,240. 

■ night  of,  179. 

Mayraj,  ascension  (the  Prophet's),  249. 
Maywa,      viz.     Choorway,     Sugar,    and 

Phootanay,  190. 
Mayway  ka  Tubuq,   the  fairy  fruit-tray, 

384,  387. 
Mayzuna,  higher  than  a  chubootra,  with 

steps  to  mount  by,  77, 
Meals,  Moosulman.   Vide  Khana,  Gloss. 
Pleasures.      Append.  II,  p.  vii. 
Meean,  master  or  friend,  an  address  ex- 
pressive of  kindness,    16,  278,  386. 
^— —  kee  kurrahee,  a  ceremony,  278. 
Meeana,     Vide  Palkee,  Gloss.  110,  138. 
Meehree,  a  woman's  side  locks,  141. 
Meekaeel,  the  archangel  Michael.     Vide 

Jibbreel,  Gloss. 
Meena-bazar,  or  Mina  Bazar,  q.  v.,   61, 

67. 
Meer,  a  title  by  which    Syeds  are  called, 

9. 
Meeran  Mohy-ood-Deen,  or  Dustugeer, 

237. 
Meerza,  or  iMirza,  a  chief  or  prince,  15. 
Meer-zada,  a  title  of  IMoosulmans,  16. 
Meesee,  dentifrice.     Gloss.  44,  118,  122, 

124,  125. 
Dan,   a  box  for  holding  Meesee, 

118. 
Meetha    Polaoo.     Vide    Polaoo,    Cook. 

Append,  xxvii,  88. 
Mica,  or  Ubruk,  109,  172,  185. 
Mimbur,    a    pulpit,    tlie   minarets    of  a 

mosque,  77,  175,  262. 
Mina  Bazar,    Mina  a  valley  near  Mecca, 

61,  67. 
IVIiraclcs  related,  246. 
Miraj.      Vide  Mayraj,  249. 
Miiwaha,  or  Badkush,  a  fan,  295. 
Mishqal,    a   weight.     Append.    Weights 

II,  59. 
Miswak,  a  kind  of  toothbrush.     Gloss. 

72,  101. 
Moashur,  a   variety   of  magic    squares, 

347,  354. 
Mogol  (Mogul),  1,8,  9,  14. 

a  Mohurrum  fuqeer,  205. 

Mohnee    ka    kajul,    the   pliilter    lamp- 
black, 342. 
Mohummudanism,  55. 
Mohur    punkhee,     Bayra,    Kishtee,    or 

Juhaz.     Vide    PI.    IV,   fig.    1,    273, 

430. 


ex  VI 


INDEX. 


Mohurrura,   the   Kist  month,   148,  22<J, 

425. 

'■ festival,  96,  148,  172. 

fuqeers,  189. 

■ Nuziir-o-Nyaz,  219. 

Moobariz  khan,  a  ceremony,  27G. 
Moochee-walay,  or  Moocheemen.     Vide 

Gloss.  110. 
Mooduwir,  a  circle,  implying  repetition, 

310,  312. 
Moogra,  jasminum  undulatum,  Lin.  the 

many-leaved  jessamine,  382. 
Moojawir,    a   proprietor   or   landlord  of 

Ashoor-khaiias  (lit.  a  sweeper  of,  or  one 

attach-.-d  to  a  mosque),  180. 
Moolhid-nooma,  lit.  resembling  infidels, 

289. 
Moolla    (impr,    Moolna),    a   doctor    or 

learned  man,  84,  373,  382. 
Moonajat,  supplication,  80,  82,  263. 
Moonrfun,  shaving,  a  ceremony,  27,  31, 

425. 
Moong  kay  Dal.     Vide  Dal. 
Moonkir  and   Nukeer,  two  angels  who 

examine  the  spirits  of  the  departed  in 

the  tomb.      Vide  Jibbreel  in    Gloss. 

417. 
Moonshee,  a   secretary  or   teacher    (tlie 

celestial,  Mercury  so  called),  20, 

or  registrar,   the  Eternal  (the 


Almighty  so  called),    150. 
Moonuqa,  a  species  of  raisins,  264. 
Mooraqibba,    contemplating   the    Deity, 

with  the  head  bowed    down   between 

the  knees. 
Mooratib.     Vide  Mahee,  176. 
Moorch'hul,  a  fan  for  driving  away  flies, 

especially  of  peacock's  feathers.     Vide 

PI.  Ill,  fig.  .3,   177,  181,  220,  386. 
Moorda  furosh,  a   caste    whose  business 

it  is  to  carry  the  dead,  206. 
< she,   or    Gussala,    persons   who 

wash  the  bodies  of  the  dead,  409. 
Mooreed,  a   disciple    (male  or  female), 

281,  425. 
Moormoora,  a  kind  of  food  ;  rice  pressed 

flat  and  eaten  raw  (Shakcsp.),  34. 
Moorshud,    an    instructor    or    spiritual 

guide,  282,  299. 
Moortooza  Allee,  a  name  of  Allee,  q.  v., 

253, 
Moorubba,  a  kind  of  magic  square,  347, 

350. 
Moosa  (Moses),  133. 
Sohag,  the   founder  of  a  sect  of 

devotees,  293, 

Ushuree,  a  proper  name,  152. 

Moosafir    Shah,    a    Mohurrum    fuqeer, 

205. 
Mooshahidda,  the  contemplation  or  vision 

of  future,  absent,  or  invisible  things. 


Mooshata,  a  female  jester,  136. 

Mooslim,  a  proper  name,  157. 

Moostussa,   a  variety  of    magic   squai'e, 
347, 354. 

Moosubl)a,  a  variety  of  magic  square, 
347,  352. 

Moosuddus,  a  variety  of  magic  square, 
347,  352. 

Moosul,  along  wooden  pestle,  122,  198. 

Moosulla,  or  Jae  numaz,  q.  v.,  78,  318. 

Moosulman  dinner-party  described,  110. 

cookery.       Append.   V,    p, 

xxvii, 

Moosummum,  a  variety  of  magic  square, 
.347,  353, 

Moo^koolay,  balls  of  paste  boiled  (dump- 
lings), 333, 

Moo/^'hee  band'hna,  crawling  on  all 
fours,  33,  34, 

MootuwuUee,  superintendent  or  trea- 
surer of  a  mosque,   132. 

Moozafur.     Cook.  Append,  p.  xxix,  96. 

Moozduhifla,  an  oratory  between  Arafat 
and  Mina  near  Mecca,  66. 

Moplays,  see  Mapullay,  244,  xii,  xiii. 

Moqbirra,  a  mausoleum,  416. 

Moqeish,  gold  or  silver  thread,  117,  124, 
125, 

Motee,  pearls,  rosaries  made  of  them. 
Vide  Tusbeeh,  Gloss, 

Mousul,  the  name  of  a  city  on  the  western 
bank  of  the  Tigris,  154. 

Mowazin,  a  public  crier  to  summon  to 
prayers,  75,  132,  257, 

Mowla  Allee,  a  name  of  Allee,  q.  v., 
251,  268,426. 

Mowlood,  poetry  chaunted  before  the 
bier  of  a  deceased  person  when  carried 
out,  414. 

Mowluwce  Meer  Askaree,  oblations  of- 
fered at  his  shrine,  281. 

Mowzeean  (lit.  noxious  things),  or  vices, 
302. 

Mozurriq,  gilt  or  illuminated  paper  on 
which  are  pasted  devices  in  gold  leaf,49. 

Mudareea,  or  Tubqateea,  a  class  of  fu- 
qeers, 289. 

Mudar  ka  Astana.     Vide  Astana,  243. 
ch'handa,  alias  Bhunc/ara,  97, 


99,  101. 

— j'hunda,  a  ceremony,  243. 

Mudawutnee,  an  internuncio,  or  a  go- 
between,  83. 

Mudeena  nuqsha,  Medina-picture,  184. 

Mudh-e-Hosein,  the  praises  of  Hosein, 
227. 

Mudud,  an  intoxicating  beverage.  Gloss. 
296,  407. 

Mugrib,  sunset.     Vide  Numaz,  255. 

Muhboob-e-soobhanee,  or  Dustugeer, 
237, 


INDEX. 


cxvu 


Muhdee.     Vitle  Glossary,  25S),  43 1 . 
walay,  the   name  by  which   the 

Gyr-muhdees  call  themselves,  260. 
IMuheena,  doodh  ka,  310. 

eed  ka,  310. 

khalee,  310. 

Mujnoon,  a  Mohurrum  fiiqcer,   194. 
Mujzoob  (lit.  abstracted),   a  class  of  fu- 

qeers,  297. 
Miikkav  ka  hiij,  the  Mecca  pilgrimage, 

5-1,  60. 
jMiikkroo,  any  thing  which  the  Prophet 

abstained    from   himself,    without    en- 
joining others  to  do  so,  406. 
MuUeeda.     Vide  Maleeda,  235. 
Mullung,  a  ]Mohiirrum  fuqecr,   195. 
fuqeers,  an  order  of  devotees, 

244,  290, 
Miimat  or  Death,  created  on  the  tenth 

day  of  Mohurrum,   149. 
Mun,  or  Maund,  forty   seers   or  eighty 

pounds,  276,  406. 
Blunday,  a  kind  of  sweetmeat,  2/6. 
Mundeel.      Dress,  Append,  p,  ix,   117. 
Mundup,  a  canopy,  103. 
Mundwa,   a   pandaul,  a  temporary  shed 

constructed    of    bamboos    and    mats, 

106. 
Mupf/way  kay    Beebeean,  a    ceremony, 

106,  107,  117. 
kay  K'hana,  a 

ceremony,    108. 
Munja,  or  Nayoota,  presents,  a  ceremony. 

Gloss.  28,  35,  37: 
bydma,  sitting  in  state,  a  cere- 
mony, 40,  97. 
Munjeera.     Mus.   Instr.  Append,    p.  li, 

29,  .33,  34, 
IMunjun,  tooth-powder.     Gloss,  72. 
^luqna,  a  veil,   125,  130. 
iMurdan-ool-gvb,  or  Rijal-ool-gyb,  q.  v. , 

395. 
Murseea,  an  elegy,  dirge,  or  funeral  cu- 

logium.     Gloss.  173,  228. 
nowh,  lamentations,  mourning 

over  the  dead,   178,  221. 
Kliwanee,  repeating  or  singing 

the  Murseea,   178. 
Murwa,  a  mountain  near  Mecca,   63. 
,  origanum  marjoram,  Lin.  sweet 

marjorum,  382. 
Murwan,  a  proper  name,  155. 
Musah,  or  Mussuh,  q.  v,,  73,  410. 
Musan,  the  place  where   Hindoos  burn 

their  dead,  346. 
Mushaekh,  holy  men,  divines,  281,  299. 
Mushroo,  stufl"  of  silk   and   cottoi;,  40, 

3a7. 

Musical  Bands  and   Instruments.     Ap- 
pend. VI,  p.  xlv. 
Musjid,  a  mosque.     Gloss. 


Musjid  ool  Haram,  the  sacred  or  invio- 

lable  temjjle  ;  /.  c'  tl)e  Kaaba,  63, 
or  Taboot,   or   Mayuhdec,  q.  v., 

235. 
MussalaGurm.  Vide  Chukoleean,  Gloss, 

Thunda.     Ditto,  p.  xlv. 

Mussoor,  a  kind   of  pulse,  ervum  lens, 

Lin.,  417. 
Mussuh.     Vide  Gloss. 
Mu/kee,  a  small  earthen  pot  or  jar,    126, 

240. 

shah,  a  Mohurrum  fuqeer,  202. 

Mutloob,  the  object  or  thing  wished,  316. 
Muzar-otil-Huram,  the  holy  monument 

near  Mecca,  66. 
Muzhubee,  tlie  Sheeahs  so  called,  9. 
Myda.     Vide  Ata,  Gloss. 

Nadulee,  a  kind  of  stone  worn  round  the 

neck.      Gloss.  356. 
Naet,  or  Nuwaet,  a  sub-sect  among  Moo- 

sulmans.      Vide  Nuwa-ay-tay,   14. 
Naftulna  (lit.  shifting  of  the    navel),   a 

disease,  366. 
Nahown,  the  fairy  bath,   376,  381,  382, 

383,  388. 
Naklioda    (from     Naoo,    a    vessel,    and 

Khoda,   lord  or  master),  a  ship  cap- 
tain, 246. 
Nal-sahib   (lit.  Mr.  Horse-shoe),  an  Ul- 

lum,  q.  v.      Vide  PI,  I  J,  fig,  9,    177, 

181,  225. 
Namum,   the  marks  Hindoos   make  on 

their  foreheads,  374. 
Nan,   leavened  bread.     Cook,    Append, 

p.  xxxii,  421. 
Nanuk-shah,  or  Nanuk  Pun/hee,  a  Mo- 
hurrum fuqeer,  212,  280. 
Naqoos,   a    bell   or    conch-shell.     Vide 

Note,   76. 
Nara,  the  tape  or  band  for  the  trowsers, 

117,  122. 
Nariellee,  juice  (or  toddy)  of  the  cocoa- 
nut  tree,  296. 
Narsinga,   or   Nursoo,   q.  v.,   a  Hindoo 

deity.      Vide  Diagram  No.  10,  338. 
Nayoota,  or  Munja,  /.  c.  presents  carried 

in  state,  a  ceremony.     Gloss.  28,  35, 

37. 
Neekah,  the  solemnization  of  matrimony, 

128,  !3,5,  147. 
ka  seegah,  the  marriage  contract, 

130. 
Neema.     Dress,  Append,  p.  xi,   117. 
Neembolee.      Orn.  Append,  xxiii,   118. 
Neeut,  a  vow,  78,  255,  414. 
klieyr   kee    Fateelia.     Vide    Fa- 

teeha,  91,  94,417. 
Neeza,   a   lance ;     carried    about    at   the 

Mohurrum,  180. 
Nekmundun,  a  saint,  venerated,  280. 


CXVlll 


INDEX. 


Nisbut,  or  Mangnce,  q.  v  ,  93. 

Nissab  (lit.  alms),  the  repeating  an  attri- 
bute of  the  Deity  a  certain  number  of 
times,  30:-i,  310,  311. 

Nowbut,  instruments  of  music  sounding 
at  the  gate  of  a  great  man  at  certain 
intervals,  57,  98,  126. 

Novv.roz,  new  year's  day,  428. 

Nufil  (pi.  Nuflen),  a  voluntary  act  of 
devotion.     Vide  Gloss.  55,  78,  258. 

Nuhur,  a  fast  so  called,  2()6. 

Nukeer,  name  of  an  angel.  Vide  Moon- 
kir  and  Jibbieel  in  Gloss.,  417. 

Numaz,  prayer.     Gloss.  72. 

1,  Fujur  kee,  morning  prayer, 


55,  76. 


55,  78, 


2.  Zohur  kee,  mid- day  prayer, 


55,  78. 


3.  Ussur  kee,  afternoon  prayer, 


55,  78. 


4.  jVIugrib   kee,    sunset   prayer, 


55,  78. 


5.   Aysha   kee,    evening   prayer, 


Ishraq,  at  7^  a.  m. 
Chasht,  at  9  a.  m. 
Tuhujjood,  after  12  r.  ji. 
Turaweeh,  after  8  a.  m. 


particular  forms  of  prayer  not  of  Di- 
vine command,  55,  5<5. 

e-Junaza,    the    funeral    service. 


l(i8 


^ah,  or  Eedgah,     Vide   PI.  Ill, 
fig.  2,  57,  261. 

kurna,  praying,  one  of  the  points 


of  the  Mohummudan  religion,  54,  55. 
Numuk  chushee,  a  ceremony,  89,  96. 
Nuqara,    a   kettle  drum.      Mus.    Instr. 

Append,  p.  1,  57,  126,  273. 
Nuqarchee,  a  small  drum,  218. 
Nuqday  ka  jora,  or   Chooreean.     Wrist 

ornament,  Append,  p.  xxv,  105,  387. 
Nuqeeb-ool-Foqra,  a  Mohurrum  fuqeer, 

191. 
Nuqiee  shah,  a  Mohurrum  fuqeer,  209. 
Nuqol,       Cook.   Append,    p.  xli,    222, 

421. 
Nuqshbundeea,  a  class  of  fuqeers  or  de- 
votees, 294. 
Nuqshabundec,  a  Mohurrum  fuqeer,  200. 
Nurseea,  a  Hindoo  deity,  279. 
Nursoo,    alias   Narsinga,    fourth  Aootar 

of  Visbnoo.     Vide  Diagram  No.  10, 

333. 
Nuth'.       Vide   Nose    Orn.    Append,    p. 

xxi,   118,  210. 
Nuth'-nee,  a  small  ring  worn  in  the  nose, 

usually  by  children.     Ditto,   p.  xxii, 

275. 
Nuwa-ay-tay,   or  Naet,  q.  v.,  a  sub-sect 

among  Moosuhnaiis,  1,  12. 


Nuwwab  (Nabob),  a  governor  of  a  town 

or  district,  211,  266. 
Nuzur    o    Nyaz,    vows    and    oblations. 

Gloss.  269*. 

■ ,  the  Mohurrum,  219. 

Nyaz,    IMohurrum   kee,  the  Mohurrum 

oblations,  219. 
Oollah,  offerings  in    the  name  of 

God,  270,  275. 
— —  Russool,  offerings   in  the  name  of 

the  Prophet,  270,  275. 

Ohud,  a  mountain  about  four  miles  to 
the  north  of  IMedina,  where  a  memo- 
rable battle,  in  which  the  Prophet  was 
engaged,  took  place,  234. 

Oobala  Chawul.     Vide  Rice,  4. 

Ood,  Benzoin  or  Benjamin.  Gloss.  98, 
409. 

dan,  a  box  for  holding  the  frankin- 
cense,  180,  239. 

buttee,  frankincense  pastiles  (prop. 

Uggur  kee  buttee,  q.  v.),  190,  409. 

■  ka  ekka,  a   metallic  recep- 

tacle for  pastiles,  120. 

ka  jhar,    a    tree  formed  of 


1  tac 

1^ 


Benjamin  pastiles,  217. 

soz,    a  censer  to  burn  ood  in,  177. 

Oogal,  or  Peek,  q.  v.,  that  which  is  spit 
out  after  chewing  betel-leaf,  278,  386. 

'  dan,  a  spittoon,    120. 

Oollah  Ruhum  kay  Pint/eean.  Vide 
Ruhum,  a  ceremony,  270. 

Oont  Shah,  a  Mohurrum  fuqeer,  216. 

Oors,  oblations  or  offerings  to  a  saint  j 
also  called  Churagan  (lit.  lamps  or 
illuminations).  Gloss.  189,  235,  238, 
243,  244,  245,  265,  268,  280. 

eTubbur-e-  Ullum,  a  ceremony,  246. 

Baba  Boorfun,  alias  Hyat  Qulun- 

dur,  a  ceremony,  240. 

'  Bawa  Fuqqur.ood-Deen,  a   cere- 

mony, 246. 

Orhnee.     Dress,  Append,  p.  xvi,  28. 

Ornaments.     Append.  IV,  p.  xxvii. 

Paddy,  or  Dhan.  Vide  Rice,  416.  Ap- 
pend, xxxii. 

Paee-jama.     Dress,  Append,  p.xiii,  105. 

Pagodas,  a  Madras  gold  coin  equal  to 
three  rupees  and  a  half,  376. 

Pak'hur.     Vide  Flowers,  Gloss.  124. 

Palampore  (correct.  PuUung-posh),  q.  v., 
119. 

Palkee,  or  Palankeen,  Vide  Palkee, 
Gio^s.  120,  140. 

Pan,  betel-leaf,  piper  betel.  Lin, 

dan,  betel-t)ox,  IIP. 

kee  Beera,  betel-lcaf-parcel.  Gloss. 

120,  122. 

■         k'hurray,  banana,  a  ceremony,  89. 


INDEX. 


cxix 


Pan  oo/hana,  a  ceremony,  90. 

— —  soopeearee,  betel.     Vide  Gloss. 

Paoo«  minut,  or  Paoo?i  mayz,  the  mea- 
suring for  the  wedding  garments,  105, 
147. 

Paoofee,  a  kind  of  lamp,  253. 

Paysh-qubz,  a  particular  kind  of  dagger 
carried  by  fuqeers,  295. 

Paytara,  a  large,  or  Paytaree,  a  small 
rattan  box,   119,  224. 

Peek,  or  Oogal,  q.  v.,  278,  386. 

dan,  or  Oogal-dan,  q.  v.,  120. 

Peepul,  ficus  religiosa,  Lin.  the  poplar- 
leaved  fig  tree,  181,  230. 

Peer,  a  spiritual  guide  or  saint,  282, 
299. 

— — —  Deedar  kay  koont/on,  a  ceremony, 
272. 

Julal,     oblations     offered    at    his 

shrine,  280. 

e-Dustugeer  kay  Geearween,  ditto, 

237. 
— .  Millaoo  kay  pinrfeean,  ditto,  271. 

Shittab  kay  pinrfeean,  a  ceremony, 

271. 

Puttaree,    an    agate.     Vide    Tus- 

beeh.  Gloss. 

Peeran,  or  Ullums,  q.  v.,   176. 

Char,   the  fourteen   saints   from 

whom  all  fuqeers  have  descended,  287. 

■  e-  Peer,  the  saint  of  saints,  t.  e. 


Dustugeer,  q.  v.,  237. 

Peetalee  Sheernee,  cakes  of  raw  sugar, 
274. 

Peshwaz,  or  Tilluck.  Dress,  Append, 
p.  XV,  28,  105. 

P'hayfa,  a  small  turban.  Dress,  Ap- 
pend, p.  ix,  295. 

P'hool.      Vide  Flowers,  Gloss. 

churhana,     alias      Zeearut,     or 

Teeja,  q.  v.,  421. 

kee    chuddur.      Vide    Flowers, 

Gloss.  235,  413,  422. 

■  ■  el  ka  tail,  odoriferous  oil.   Gloss. 


51. 


peehnana,  a  ceremony,  44. 

ka    Tubuq,    the    (fairy)    flower 

tray,  384. 
•  Soongnee,     any     sweet-scented 


parched 
Gloss.  2. 


flower,  enclosed  in  a  piece  of  cloth  for 

the  bride  to  smell,  117. 
P'hoo^anay    (err.     Poothanee), 

Bengal  horse-gram,  50,  190, 
Pice,  corrupt,  of  Pysa,  a  coin. 
Pinrfeean,  270,271. 
Planets  (the  seven),  18,  308. 

,  their  dispositions,  20. 

Plays  (Children's),      Append.  VIII,   p. 

liii. 
Pogool,   alias   Koonrful,    large    Hindoo 

ear-rings.     Vide  Append,  p.  xxi,  208. 


Polaoo.     Moos.   Cook.    Append.  V,  p. 

xxvii. 
Pool-sirat,  the  bridge  between   Heaven 

and  Hell.     Gloss.  267. 
Poonggee.     Mus.  Instr.  Append,  p.  xlv. 

Vide  PI.  V,  214. 
Poor  (lit.  full),   a   ceremony  so  called, 

236. 
Pooreeaji,  a  ceremony,  89,  95. 
.      Cook.    Append,   p.   xxxiii, 

95,  143. 
— — —  kay  cho07tfee,   120. 
Poorun,  a  ceremony,  277. 
Post-khar,  an  artificial  hand  with  a  long 

handle  for  scratching  the  back,  295. 
Pote,   glass   beads.       Orn.    Append,   p. 

xxii,   133. 
ka  luch-chha,  a  necklace  of  strings 

of  black  glass  beads,   131. 
Presents,  made  on  particular  occasions, 

37. 
Puberty  (male),  ceremonies  observed  at, 

53. 

(female),  ditto.  Vide Virginity,5 1. 

Puchar  ka  putta,  7. 

Pucheesee,  a  celebrated  game.     Append. 

p.  lii,  PI.  VII,  fig.  2. 
Pudduck.      Orn.  Append,  p.  xxii,  101. 
Puggree.      Dress,    Append,   p.  ix,    117, 

404. 
Puk'hal,  a  large  leather  bag  for  holding 

water,  carried  on  bullocks,  219. 
Pukhawuj.      Mus.   Instr.  Append,   p.  1, 

278. 
Puleeta,  a  charm,  330,  337,  347,  379. 
Pulas  ka  p'hool,  butea  frondosa,  Kotnig. 

140. 
Pulgoond'hun,  the  plaiting  of  a  girl's 

side-locks,  a  ceremony,  39. 
Pullung,  a  cot,  119. 
.  posh    (corrupt.    Palampore),    a 

coverlet,  119. 
Puncliee,  a  cloth  worn  by  Hindoos  about 

the  loins,  208. 
Punja-e-Hyduree.       Vide    PI.    II,   fig. 

10,   176. 
Punjaet,   a    part    of    a    chapter  in   the 

Qoran,  48. 
Punjay,  alias  Ullums,  q.  v.,  176. 
Puiijayree,  or  caudle.     Vide  Gloss.  5. 
Punjutun,    the    five,    viz.    Mohummud, 

AUee,  Fatima,  Hussun,   and  Hosein, 

8,  191. 
Punk'ha,  a  fan  carried  by  fuqeers,  295. 
Purda,  a  curtain,   119. 
Purree-walee,  a  fairy  woman,  382,  384. 
Purree  kay  Tubuq,  the  fairy  tray.     Vide 

Tubuq,  376,  381,  384. 
Purree   Nahown,    the    fairy   bath,  384, 

388. 
Purrud,  borrowed  clothes,  5. 


cxx 


INDEX. 


Pushmee,  or  wool.  Sylees  made  of  it, 
worn  by  fuqcers,  293. 

Pu^ka,  a  cloth  worn  as  a  kiiinmurbund, 
not  so  long,  but  richer.  Dress,  Ap- 
pend, p,  xii,   117,  282. 

Put  kay  ciiavvul  ch'hurana,  a  ceremony, 
I06,'l22,  147. 

Pu^ra,  a  board  on  wiiich  dough  is  knead- 
ed and  moulded,  119. 

Pu^^ara  (err.  Paytara),  a  large  rattan  or 
bamI)oo  close  basket,   119,224. 

Pu//ee,  a  ceremony,  23,  97,  99. 

,  the  side  locks  over  the  temples, 

Ufi,  12;}. 

YiUt'han,  a  tribe,  1,  8,  12,  ]G,  2G0. 

Putwa,  a  braider,  a  maker  of  fringe 
and  tape,   ll-!9. 

Pyal,  or  Cliironjee,  q.v.,  270. 

Pyruhun.  Dress,  Append,  p.  xi,  299, 
412. 

Qadiree,  a  subjunction  to  names  of  fu- 
qcers, ,301. 

Qadireea,  an  order  of  devotees,  288, 
289. 

Qadir  wullee  Sahib's  oors,  a  ceremony, 
243,  2(i.%  425. 

Qaf,  a  fabulous  mountain.  Gloss.  327, 
388. 

Qafeela,  a  body  of  travellers,   159. 

Qiimut,  part  of  the  Tukbcer,  or  creed, 
171. 

Qazee,  a  judge,  civil,  criminal,  and  ec- 
clesiastic,  128,  257,  262. 

■ Lyn  and  Qazee  Bay-Deen,  JIo- 

hurrum  fuqeers,  210. 

Qeearu,  the  standing  position  in  prayer. 
Gloss.  79. 

Qibla,  the  temple  of  Mecca,  78,  282. 

Qoofool,  lit.  a  lock,  i.  e,  for  resolving 
mysteries,  310,  312. 

Qool-hoo- Allah.      Vide  Soora,   191. 

Qools  (The  four),   130. 

Qoorbanee,  the  sacrifice,  67,  96,  266. 

Qoottoob  Sahib,  or  Qoottoob-ood-Decn, 
oblations  offered  to  him,  280. 

Qoran,   11,  117. 

kee   Huddeea,   a  ceremony,  Ay, 

284,  425. 

Khutum.c.    VideKhutum,  177, 

238,421. 

Qowl.beera,  the  betel  contract,   a  cere- 
mony, 91,  94. 
Qudum-bosee,  or  Zumeen-bosee.     Vide 
Sulam,   Gloss.  283. 

(iu<Uan-e  Ibraheem,  the  footstep  ol' 
Abraham,  63. 

llussool,  the  footstep    of   the 

messenger,  Mohammud,  177,  234. 

—  Moobarik,    the    blessed    foot. 

step,  234. 


Quleea.  Cook.  Append,  p.  xxxv,  233, 
277,  284. 

Qulum,  the  pen  (of  record),  149. 

Qulundur,  a  class  of  fuqeers  (or  devo- 
tees), 298. 

Qumees.  Dress,  Append,  p.  x,  299, 
412. 

Rafzee,  heretics ;    the  Sheeahs  so  called 

by  the  Soonnees,   10. 
Ramjunnee,   a  variety  of  dancing  girls, 

17. 
llanda,  or  Abeer,  q.  v..   Glossary. 
Raoo/ee,  a  kind  of  tent,  223. 
Raykabeean,  saucers,  120. 
Rayooreean.     Cook.  Append,  xlii,  222. 
Reeazut,  penances,  mortifying  the  flesh, 

294,  302. 
Reech  Shah,  a  Moluirrum  fiiqeer,  215. 
Reetlia,  sapindus  emarginatus,  Vahl.  or 
sapindus  detergens,    Roxb.   soap  nut, 
24,  410. 
Relationship.     \'ide  Append.  I. 
Relatives,  unlawful  to  marry,  144,  145. 
Rengna,    crawling    as  a    child,   on  all- 
fours,  34. 
Rice,  unboiled  or  raw,  Chawul,  4. 

boiled,  Klioostika  or  Bhat,  4. 

in  the  husk,  D'han  or  Paddy,  416. 

parboiled  in  tlie  husk,  Oobala  cha- 
wul, 4. 
Riddles,  &c.,  1 13. 

Rijal-ool-gyb,  or  Murdan-ool-gyb,  395. 
Robaee,  a  variety  of  magic  square,   322, 

347,  349. 
Rooa,  a  coin.      Gloss.  3, 
Rooh,  or  spirit,  234. 

e-Siflee    (lower),    alias     Rooh-e- 

Jaree,  travelling  spirit,  234. 

e-Moqeen,  tiie  resident  spirit,  234. 

■-  e-Oolwee,  the  lofty  spirit,  234. 

Rookn-e-Yemenee,  63. 
Rookoo,  the  stooping  posture  in  prayer. 
Gloss.  70,  79. 

—kee   tusbeeh.      V^ide    Gloss.    7^, 

82. 
Ro/e,  sweetened  wheaten  cakes  besmear- 
ed with  sundul,  220,  224,  230. 
Ro/ee,  bread,  properly  unleavened  bread. 
Vide  Nan.  Cook.  Append,  p.xxxii. 

nieethee.       Cook.     Append,    p. 

xxxiv,   100. 

row-nundar,  wheaten  cakes  with 

a  superabundance   of  ghee  in    them, 
46. 
Rowzut-ool  Athar,   the  title  of  a  work, 
163. 

— -oosh   Shohudn,     Book    (praises) 

of  the  Martyrs,   162. 
Roza,  a  fast  (Run:zan  ka). 
426. 


Gloss.  255, 


INDEX. 


cxxi 


Roza  riik'hna,  fasting,  a  point  of  the 
Mohummudan  religion,  54,  56. 

ka  fittra,  fast  offerings,  57. 

Rubee-ool-awul,  the  third  month,  233, 

oos-sanee,  the  fourth  month,  189, 

237. 

Rufaee,  an  order  of  devotees,  241,  2'Jl. 

Ruhmut,  the  night  of  mercy,  252. 

Ruhum,  or  Ruhum  kay  Pindeean,  a  ce- 
remony, 270. 

Rujub,  the  seventhmonth,  22!),  249,  2G8. 

, salar  kay  kundoree,  a  ceremony, 

249. 

Rnkat.     Vide  Gloss.  61,  79. 

Dogana,  two  rukat  prayers,  63. 

Furz,   78. 

Soonnut,  78. 

Wajib,  or  VVajib-ool-wittur,  q.  v. 

Gloss.  78. 

Rukhtunee,  a  douceur,   a  vail  or  vale,  a 

perquisite,  23. 
Rummee   ool  jumar,    the  throwing    of 

gravel,  a  ceremony,  66. 
Rumnay-walay,  Mohurrum  fuqcers,  213. 
Rumzan,  the  ninth  month,  229,  255. 
kee  ced,    or   eed    ool   fitr,   the 

feast  of  Lent,  49,  57,  96,  261. 

—  ka  Roza,  or  tlie  Mohummudan 


Lent,  255,  426 

Rung-burree  kay  k'hana,  the  dinner  for 
the  bridegroom  sent  from  the  bride's, 
116,  121. 

Rung  k'helna,  the  bespattering  with  co- 
lours, a  ceremony,   141. 

Run  ka  Z>ola  (lit.  the  war-bier),  a  cere- 
mony, 226. 

Shurbut,   lit.  the  war-lemonade, 

179. 

. Taboot,  or  Run  ka  Z>ola,  q.  v., 

226. 

Russool-nooma  (lit.  displaying  the  mes- 
senger), a  class  of  fuqeersso  called,  289. 

— shahee,   a  class   of  fuqeers   (or 

devotees),  298. 

Rutjugga,  nocturnal  vigils,  2,  271. 

Ruzaee,  a  quilt,  119. 

Ryan,  one  of  the  postals  of  lieaven,  56. 

Rylian,     Vide  Tusbeeh,  Gloss. 

Sachuq,  or  Burree,   109. 

Sachuq  kay  mutkeean,  earthen  pots 
painted,  in  which  the  Burree  apparatus 
are  conveyed,  110. 

Sahib,  an  address  expressive  of  affliction 
or  respect  subjoined  to  names,    16. 

Sahibaji,  the  UUums  (q.  v.)  so  called, 
176. 

Sahib  e-Nissab,  one  wlio  has  eighty  ru- 
pees in  his  possession  for  a  year,  58, 
267,  .'iOO. 

Saints,  Moosulman,  433. 


Salar  Mussiiood  Gazec,  or  Rujub  Salar, 
q.  v.,  99,  249. 

Sal-giruh,  or  geera,  the  birth-day-anni- 
versary, .'^8,  425. 

Salik  (lit.  a  traveller  or  pilgrim),  a  class 
of  devotees,  296. 

Salna  (pi.  Salnay),  or  Salun,  curries,  108. 
Vide  Cookery,  Append,  p.  xxxv  and 
xxxvii. 

Salun  kay  kutoray,  curry  cups,   120. 

Salutation  (verbal)  and  its  reply,  286. 

among  fuqeers,  286. 

~ to  fuqeers,  287. 

Sang,  a  spear  or  javelin  formed  wholly 
of  iron,  carried  by  fuqeers,  214,  295. 

• burdar,  spearsmen,  214. 

Sanuk  fateeha.     Vide  Fateeha. 

Saoo-huldee,  a  ceremony,  97.  Vide 
Huldee. 

Sara  (Sarah),   132. 

Saree,  28,  37.     Dress,  Append,  p.  xv. 

Sarung,  or  Sarungee.  Mus.  Instr,  Ap- 
pend, p.  xlvi.     Vide  PI.  V,  293. 

Satan,  liis  names,  deputies,  wife,  and 
nine  sons,  325. 

Sayhra,  41,  117,  124,  130,  136,  240. 
Vide  Flowers,  Gloss, 

Sayjbund,  silk  cords,  with  gold  or  silver 
tassels,  for  fastening  the  bedding  or 
mattress  to  the  bedstead,   119. 

Siyla,  muslin,  28. 

Saynd'hee,  the  juice  or  toddy  of  the  date- 
tree,  296. 

Sayweeayi,  vermicelli,  which  the  natives 
usually  prepare  between  the  hands  in- 
stead of  using  a  press,  119,  261,  264. 

_ ka  tukhta,  a  board  for  making 


sayweeaji  on,   119. 
Seeanas  (lit.  cunning,  artful),  conjurors, 

3.34,  333,  373,  382. 
Seekaykaee,  mimosa  abstergens,    Roxb. 

24,410. 
Seckh  rotee.     Vide  Note  P.,  267. 
Seekundur  (Alexander  the  Great),  vows 

made  to  him,  279,  281. 
Seen,  or  Thalee,  a  brass  dish,   141. 
Seena-bund    (lit.    brcaslband),    used    in 

shrouding  the  dead,  412. 
Scena-zunnee,  lit.  breast-beaters,   174. 
Seepaliee  (Sepoy),  a  native  soldier,  90, 

132,  233. 
Seetar.       Mus.    Instr.    Append,   p.   xlv, 

Vide  PI.  V,  207,  293. 
Seetaray,  stars,  planets  (the  seven),   18, 

307. 
Shaban,  the  eighth  month,  also  a  feast  so 

called,  49,  96,  229,  251,  426,  430. 
Shadec  (lit.    rejoicings),   marriage,   128, 

147,  425. 
Shafaec,  one  of  the  four   principal    Mo- 
hummudan sects,  243,244. 


exxii 


INDEX. 


Shah  (lit.  a  king),  a  title  given  to  fuqeers, 
286,  301. 

Ahmud  Abd-ool  huq,  276. 

Buddee-ood-Deen,  or  Zindu  Shah 

Mudar,  241. 

Dawul  kay  roteean,   a  ceremony, 

277. 

Shurf  Boo   Allee  qulundur,  a  ce- 
remony, 276. 

■  ood  Deen,  yeheea  Moonayree, 

276. 

■ Abd-oollah  Shoofar-e-nak,  289. 

Mudar.      Vide  Zindu  Shah  Mudar, 

196,241. 

i     churagan,    a   ceremony, 


241. 


-'s  fuqeers,  242. 


Slnimsood  Deen  Dariai,  oblations 

offered  to  him,  280. 

nizam  ood  Deen  owleea,  oblations 

offered  to  hira,  280. 

■  Dola,  a  saint,  at  whose  shrine  ob- 
lations are  offered,  280. 

— —  Arzanee,  ditto,  280. 
Lohaunee,  ditto,  280. 

Selim  Chishtee,  ditto,  280. 

nusheen,  or  Dad  Muhal,  172,  185, 

(lit.  royal  seat).     Vide  PI.  I,  fig.  2. 

Shameeana,  a  canopy,   10;i,  219. 

Sliaving,  propitious  days  for,  405. 

Sheeah,  partisans  or  followers  of  Allee, 
and  opposed  to  the  Soonnees,  (q.  v. 
Gloss.)  1,  9,  70,  174,  238,  251,  256, 
257,  262,  269,  276,  289,  419. 

Sheen,  a  cover  for  pots,   120. 

Sheerbirrinj,  or  K'lieer,  236.  Vide 
Cook.  Append,  p.  xl. 

Sheernee,  sweets,  329.  Vide  Cook.  Ap- 
pend, p.  xxxix. 

Shees  kay  basun,  a  ceremony,   108. 

Sheikh,  1,  8,  9,  13. 

■  farooqee,  Sheikhs  descended  from 
Oomr,  9. 

Siddeeqee, 


Sheikhs   descended 
from  Aboo  Bukr  Siddeeq,  9. 

Qorayshee,  Mohummud  and  all 


his  companions  and  descendants,  9. 

— — —  Mohummud  Ali  Hazin  Gillanee, 
a  saint,  280. 

' Suddoo,  a  Moosulman  who  be- 
came a  demon.  Vide  Diagram,  No, 
10,  p.  338. 

■  Suddoo  kee  kuraee,  a  ceremony, 

279. 

"  Furreed,  oblations  offered  at  his 

Durgah,  281. 

Bulla  ood   Deen  Zakaria,  obla- 


tions joffered  at  his  shrine,  280, 
Shijra  (prop.  Shujra,  q.  v.)  a  list  of  saints 
or    holy  predecessors  given   by  moor- 
shuds  to  their  disciples,  283,  300. 


Shikra,  a  hawk,  406. 

Shola  (vulgo  Sola),  or  Bhend,  125.  Gloss. 

Shookr,  thanks,  326. 

e-yeldooz,a  planet  so  called,  395. 

Shookrana  (prop.  Shukur-ana),  a  cere- 
mony, 88,  89,  91,  93. 

Sliookree,  or  Sheernee,  q.  v. 

Shookreea,  thanksgiving,   126,  262,  283. 

Shoomur-zil-Jowshun,  a  proper  name, 
167. 

Shootaree,  a  subjunction  to  names  of  fu- 
qeers, 301. 

Sliootareea,  an  order  of  devotees,  289. 

Sliowbala,  a  Mohurrum  fuqeer,  208. 

Shub-I)aydaree,  watching  all  night,  and 
repeating  Murseea,  &c.,   178. 

Shub-e-Burat,  a  feast,  49,  251,  268, 
425. 

Sliub-gusht,  lit.  the  nocturnal  perambu- 
lation (matrimonial),  44,  106,  124, 
147. 

(Mohurrum),  182,220. 

Shudday,  or  Ullums,  q.  v.,  1  76. 

Shuoul,  occupation,  employment,  a  tech- 
nical term  in  the  science  of  exorcism, 
302. 

Shuhab,  safflower,  102.    Vide  Koossoom. 
Siiuhadut  ka  roz,   lit.  the  day  of  martyr- 
dom, a  ceremony,  221,  226. 
Shuheed,  martyrs,  twenty  gradts,  71. 
Shuhurbano,  the  wife  of  Hoseir,  168. 
Shuhur-gusht,  city  perambulation,   124. 
Shujra  (vulgo  Shijra,  q.  v.),  283,  300. 
Shukur-bhat,  lit.  sugar  and  rice,  88. 
. khoree    (lit.   eating   sugar),    or 

Shookrana,  a  ceremony,  93. 
Shuma,   a  brass  lamp,  also  one  carried 

by  devotees,   120,  294. 
Shumbaylee,    the    vitex    trifolia,    Lin., 

three-leaved,  or  vitex  negundo,   Lin,, 

five-leaved  chaste  tree,  25. 
Shumla,  the  worked  or  embroidered  end 

of  a  turban  or  kummurbund  left  flying 

loose,  180,404. 
Shurab,  wine,  296,  333,  407, 
Shurabee,  a  Mohurrum  fuqeer,  210. 
Shurbiit,   (eau  sucre),  sugar  and  water. 

Gloss,  and  Cook.  Append,  p.  xli. 
khoree  (lit.  drinking  lemonade), 

or  Shookrana,  a  ceremony,  93,  94. 

Run  ka  (war-lemonade),  179. 

Shurra,  a  proper  name,   159. 

the  precepts  of  Mohummud,  27, 

235,  286. 

Shurra-e-kurkhee,  the  title  of  a  work,76. 
Shurraee,  202.     Dress,  Append,  p.  xv. 
Shurreef,  (lit.  noble,  eminent),  an  affix 

to  names,  15. 
Shutrunjee,  or  Jamkhana,  a  large  carpet, 

119,  174. 
Shuwal  the  tenth  month,  57,  229,  260. 


INDEX. 


CXXlll 


Shy  tan,  or  Satan,  325. 

■ his  four  Khuleefay,  or  deputies, 

325. 
Sibhel  (lit.  gratis),  water  offered  at  any 
time  gratis  to  any  person,  dispensed 
"  in  the  name  of  God,"  223,  407. 
Siddee    (prop.   Syedee),    an   African  or 

^Ethiopian,   197. 
Sift-e-Eemam,  articles  of  belief,  130. 
Signs  of  the  Zodiac,  363,  372. 
Sijdah,  prostration  in  prayer.     Gloss.  69, 
260,  388. 

e-tyhetj  70.     Vide  Gloss. 

Sil,  a  stone   on    which    spices,  &c.   are 
ground,  resembling  an  oilman's  grind- 
ing-stone  and  muller,  but   their  sur- 
faces are  rough,  334. 
Silsilla,  the  descent  of  a  family,  pedigree, 

244,  282,  294,  300. 
Singar-dan,  a  toilet  bag,  for  containing 
a  looking-glass,  comb,  tongue-scraper, 
meesee,  soorma,  &c.,  109,  118. 
Skies  (The  seven),  149. 
Sneezing,  420. 

Sohag,  such  ornaments  as  are  worn  by 
married  women  while  their  husbands 
are  alive,   116.     Vide  Sohagin. 
Sohageea,  a  class  of  fuqeers,  293. 
Sohagin,  a    married  woman,   107,   122. 

Gloss. 
Sohagpoora.      Vide  Gloss.  109,  118. 
Sohaleea7^,  thin  wheaten  cakes,   107. 
Sohurwurdee  (fuqeers),  an  order  of  de- 
votees, 288. 
Sojna,  or  Dawut,  the  science  of  exorcism, 

313. 
Solasee,  a  variety  of  magic  square,  322, 

347,  348. 
Solaymanee,  the  onyx  stone.     Vide  Tus- 

beeh.  Gloss. 
Sonta,  or  Asa,  a  club  carried  by  devo- 
tees, 293,  295. 
Sontana,  23.      Gloss. 
Soobah-dar,  a  native  officer  (lit.  a  holder 

of  provinces),  263. 
Soofees,  mystics  of  the  East,  296. 
Soojee.     Vide  Ala,  Gloss. 
Sook'ha,  dry  tobacco    eaten  with    betel 

leaf,  284. 
Sook'hmook'h,  dried  coffee,  96,  223, 228. 
Sooltan  Surwur,  oblations  offered  to  this 

saint,  280,  433. 
Soombool    (arsenic),    food  of  devotees, 

193. 
Soomurun,  or  Gujra,  bracelets  made  of 
coloured  thread,  worn  at  the  Mohur- 
rum ;  and  of  flowers  worn  on  other 
occasions,  189,  299. 
Soonnee,  orthodox  IMohummudans,  1,  9, 
174,  238,  257,  259,  262,  419.  Vide 
Gloss. 


Soonnut,  the  traditions  of  Moliummud, 
49,  405.     Gloss. 

.  Jummaut,  the  Soonnees  so  called, 


9,  71. 
Gloss. 


Mowukkeeda.       Vide     Rukat, 

Gyr  mowukkeeda,  78.     Ditto. 

Rukat,  q.  v.  in  Gloss.  80. 

Soontan,  circumcision,  43. 

Soop,  a  winnowing  basket  28. 

Sooparee    (prop.    Soopeearee),    betel   or 

arecanut.    Vide  Pan-sooparee,  Gloss. 

274. 
Sooplee,  a  kind  of  basket  for  winnowing 

corn  with.     Vide  Soop,  212. 
Soora-e- Alhumd,  or  Soora-e-Fateeha,  the 

1st  chapter  of  theQoran,  41,  47,  413. 
Alum,  or  Ullum-turkyf  or  Feel, 

the  105th  ditto,  256,  345. 

Buqr,  or  A.  L.  M.,  the  2d  ditto. 


47. 

Char    Qool,   the    lOUth,    112th, 

113lh,  and  lUtli  ditto.  130. 

Chayhul   Qaf,    the   40th    ditto. 

Easeen,  the  36th  ditto,  47,  .'.83, 
393,  408. 

Eeraja,   or    Nussur,    the    110th 


346. 


ditto.  91. 

Fateeha,    or   Alhumd,    the    1st 


ditto,  41. 

Feel,    or    Ullum-e-turkyf,    the 


105th  ditto,  256,  345. 

Innafut-huna,  or  Inna,  the  48th 


ditto,  383. 

Iqra,  or  Ulluq,  the  96th  ditto,  41. 

Qool  hoo  Allah,  the  U2th  ditto. 


191,413,  415. 

Mozummil,  the  73d  ditto,  383. 

Ruhman,  the  55th  ditto,  47. 

Tubut,  the  111th  ditto,  346. 

UUum  turkyf,  or  Feel,  the  105th 


ditto,  256,  345. 

Ulluq,  or  Iqra,  the  96th  ditto,  41 . 


Soorma,  an  application  for  the  eye  to 
brighten  vision.  Vide  Gloss.  118,  148, 
192,261,412. 

-^-^—  dan,  a  box  for  holding  Soorma, 
118. 

Soorwal  (prop.  Shilwar),  Dress,  Append, 
p.  XV.,  105. 

Soosee  Eezar,  trowsers  made  of  a  parti- 
cular kind  of  cloth,  387. 

Sootreean,  or  Chukoleean,  q.  v.  1 01,  254. 

Sorahee,  gugglet,  or  goglet  (prop,  gob- 
let), 120. 

Sowaree  UUums.      Vide  Ullum,   176. 

Subza,  ocimum  basilicum,  Lin.  the  basi- 
lic basil.  217,382,  417. 

Subzee,  an  intoxicating  liquor.  Gloss. 
45. 


ex  XIV 


INDEX. 


Suddui",    mother   of  pearl.     Vide    Tiis- 

beeb,  Gloss. 
Sudqa,  propitiatory  offerings.   Gloss.  (iO, 

261,37.3. 
Siulqee,  or  Sudqee  jana,  to  become  a  sa- 
crifice for  the  welfare,  &c.  of  another, 

2/8. 
Suffa,  a  mountain  near  Mecca,  63. 
Sufteid  Goomchee  kee  jur.  Vide  Goom- 

cliee,  377. 
Suffur,  the  2d  month,  227,  229. 
Sufoora  (Moses'  wife),  Zipporah,  132. 
Siihiiiik,  or  Sanuk-Fateeha.      Gloss.  2. 
k'lianay  walay,  partakers  of  the 

lady's  dish,  108. 
Suhur,    or    Suhurgaliee,    dawn  of   day- 
breakfast  during  Lent,  so  called,  57, 

255. 
Suliur-gusht,  or  dawn-of-day-perambu- 

lation,  124. 
Sulaee,  a  tent,  probe,  needle,  or  piece  of 

wire,  used  for  applying  Soorma  to  the 

eyes,  118. 
Sulam    (The),     viz-    Ussulam-oon-ally- 

liooiu  Ruhniut-oolahe,  i.e.  The  peace 

and   niercv   of  God  be  with  you  all  ! 

80,  258. 

or  saluting.     \'ide  Gloss. 

1.  Sulam,  95,  283. 

2.   Bundugee,   116. 

.S.  Koornish,  69. 

4.  Tusleem,    or    Tusleemat,    69, 

116. 
5.    Qudumbosee,  or  Zumeenbosee, 

69,  116. 

: 6.   Sash^ung.  (prop.  Ushtang.) 

7.    Gullaymilna,  or  embracing. 

Female,  1  i  6. 

among  Fiiqeers,  287. 

Sulams,  the  seven,  230. 

Sulamee,  a  present  given  on  particular 

occasions  to  persons  making  a  sulam, 

95,  138. 
Sumdeean,   or    near    relatives,   viz.    the 

lathers    and    mothers    in    law,     102, 

133. 
Sumunnce  (alias  Shah   Shurf  boo  Allee 

qulundur),  276. 
Suna.  Gloss.  79. 
Sundlasa,  a   flat  circular  stone  on  which 

sandal-wood  is  ground  down,  119. 
Sundooq  (lit.  a  chest  or  trunk),  a  coffin, 

119,  412. 
Sundooqcha,  a  box,  1 1 9. 
Sundijl,  a  ceremony,  235,  238,  243,  244, 

268. 
an  embrocation   of  sandal-wood. 

Vide  Gloss.  264,  3:57. 

■  hath',  a  ceremony,  133. 

ka   k'lior,   or  sandal-wood    core. 


Sunk'h,  a  conch  shell.  Mus.  Insfr.  Ap- 
pend, p.  slix.  Vide  PI.  VI,  213. 

Sunneeasee,  Hindoo  devotees,  344,  376. 

Sunud,  a  grant  (of  land,  &c.j  300,  313, 

Sinburah,  stewards  at  an  entertainment, 
112. 

Sur-e-bay-tun,  tun-e-bay-sur.  Mohur- 
rum  fuqeers,  208. 

Sur-o-tun,  a  festival,  227. 

Sur-guroh,  a  leader  of  a  troop  of  fu- 
qeers,.190,  244. 

Suipayjich,      Gloss. 

Surposh,  dish  covers,  1 19. 

Suiroeool  Eejal)ut,  a  speedy  answer,  310, 
312. 

Surso??,  a  variety  of  mustard  seed,  184. 

Surode.      Mus.  Jnstr.  Append,  p.  li.  99. 

Survva  Unjun.     Vide  Unjun,  377,  378. 

Suthoora  (prop.  Sut'hwara),  q.  v.  4. 

Suttra  (lit.  mark  of  defence),  81. 

Sutwara.     Vide  Gloss.  4. 

Sutwasa  (lit.  the  7th  month),  a  ceremony, 
1. 

Syed,  one  of  the  four  Mohummudan 
tribes,  1,  8,  9,  275. 

Abd-ool-qadir,  a  saint,  281. 

Abd-ool  Qadir  Jillanee  or  Peer-e- 

Dustugeer,  237,  288. 

Ahmud  Kubeer,  the  founder  of  the 

Rufiiee  class  of  fuqeers,  241,  291. 

Alleewec,  tiie  descendants  of  Allee, 

by  his  other  wives,  not  by  Fatima,  8. 

— . —  Hussunee  and  Hoseineo,  the  de- 
scendants of  Allee,  by  Fatima,  8. 

Jullal-ood  Deen,  Bokharee,  293. 

Jullal  ood  Deen's   Koondon,  249, 

250. 

Shah    Zouhour,  a  saint  venerated, 

280. 

• Zein-ool-Abaydeen,  a  saint  vene- 
rated, 280. 

ool-taam,  the  prince  of  food,  236. 

Sylabchce,  or  Cliillumchee,  a  wash-hand 
basin,  120. 

Sylee,  or  Anlce,  q.  v.  188,  189,  298. 

wala(vulgo  Suhaylee  wala),  189. 

Taboot  (or  Tazeea),  bier  or  coffin.  Vide 
PI.  I,  fig.  1.  70,  172,  183,  234,  257, 
273. 

BunggreeaM-ka,  ditto  formed  of 

glass  bangles,  183. 

Mom-ka,  ditto  of  wax,  184. 

^^—  Ilun-ka.     Vide  Run,  226. 

or  Maynhdee,  102,  235,  240. 


119. 


Tafta,  a  kind  of  silk  cloth.      Taffeta,  94, 

176. 
Tiilibund,  or  Loonggec.  Dress,  Append. 

p.xii,  294,  298. 
Tail  churhana,    a  ceremony,    106,    122, 

147. 


INDEX. 


cxxv 


Tail  ghiniay,  oil  pots,  a  ceremony,  106, 
107,  122,  147. 

Taj,  dress,  Append,  p.  ix,  285,  299. 

T;ilib,  an  inquirer  or  wislier,  301,  316, 
321,344. 

Tambukhs,   a   large  spoon  to  serve  out 
rice  with,  120. 

Taree,  tlie  juice  (or  toddy)  of  the  Pal- 
myra tree,  296. 

Tasa-.Murfa.   Mus.  Instr.    Append,  p.  1. 

Tasay,    small    drums    played   upon   by 
children,  253. 

Tash,  cloth  interwoven  with  gold  or  sil- 
ver thread,  40,  176. 

Tattoo  (corrup.  of  Tuttoo),  an   inferior 
species  of  Indian  I;orse,  203. 

Taweez,   a  flat  square  monument,  416, 
419. 

an  amulet.     Vide  Orn.  Append. 

p.  xxiii,  .335,  34.3,  347,  356,  379. 

for  the   cure  of  incontinency  of 


urine,  366. 

the  warding  ofFof  demons,  fairies, 


enchanters,  &c.  366. 
— —  Naftulna,  q.  v.  366. 

the  itch,  367. 

the  piles,  368. 

the  small-pox,  368. 

all  purposes,  369. 


—  a  haunted  house,  369 

—  casting  out  devils,  &c.  370, 
scrofula,  357. 


Tayra  Tayzee,  a  ceremony,  189,  229. 

Tayzee,  date  of  the  moon,  only  in  the 
month  SufFur,  so  called,  229. 

Tazeea  (or  Taboot),  q.  v.  the  representa- 
tion of  the  tomb  of  Hussun  and  Ho- 
sein,  175, 184. 

khraia   the   house   of  mourning, 

or  Ashoor-khana,  q.  v.  172. 

Teeja  or  Zeearut,  visiting  the  grave,  421. 

of  the  Ullums,  226. 

Teeka,  a  spot  made  on  the  forehead  with 
lamp  black,  212. 

Teen,  (lit.  earth,  dust,  or  clay),  Adam 
created  from  it,  324. 

Teen  eearee,  the  Sheeahs  so  called,  9. 

Thala,  a  large  flat  metallic  dish,  120. 

Thalee,  a  small  ditto,  a  salver,  a  plat- 
ter, 120. 

Theekree,  a  piece  of  a  broken  earthen 
pot.     Vide  Append,  p.  li.  Iv.,  374. 

ThooUee,  Cook.  Append,  p.  xxx,  3, 
143. 

Thunda-kurna  (lit.  to  cool),  but  here 
meaning  laying  the  ullums,  &c, 
away,  221. 

mussala.     Vide  Mussala,   Gloss, 

Thup-iee,  a  musical  instrument,  93. 

Til,  Sesamum  orientale,  Lin.  Gingilie 
oil  seed,  229,  387. 


Til    kay     tayl,     gingilie      or     country 

sweet  oil,  271. 
Tilluck  or  Peshwaz,  q.  v. 
rippoo  Pad-Shah,    oblations  offered   at 

his  shrine,  281. 
Tola,   (a   Sicca  rupee  weight),  equal  to 

three  drams.     Append,  p.  v.,  37,  59. 
Tombs,  419. 
Tooranee  "(or  Turkish).      The  Soonnees 

so  called,  9. 
Toorra,     a    bouquet.       Vide     Flowers, 

Gloss,  213. 
Toortooree,    Mus.     Instr.    Append,    p, 

xlviii,  93. 
Toowur  kee   Dal,    Citysus  cajan,  Lin. 

or  pigeon  pea,   112, 
Topee,  Dress.    Append,  p.  ix.,  28,  298. 
To-rra,    Orn.    Append,  p.    xxv,    xxvii, 

111,  275. 
Tora,    a    number  of    trays,   containing 

various  dishes  of  food,  presented   to 

others  by  great  men,  or  the  dishes  set 

before  guests  at  meals,   111. 

posh,  a  covering  for  dishes,  119. 

Tosha,  a  vow  or  oblation,  276. 

Toshuk,  a  mattress,   119. 

Towq,    a  collar,    a    ring   worn     round 

the  neck.      Orn.     Append,    p.    xxiii, 

237,  239,  275. 
Tubbul,  or  drum  (of  peace  or  war),   ]  65. 
Tubqatee,    a   subjunction   to  names  of 

fuqecrs,  301. 
Tubqateea  or    Mudareea,    an    order   of 

devotees,  242,  288,  289. 
Tubuq,  a  tray,  28,  120,  384. 

Mayway    ka,  or  fruit-tra}^,  384, 

387. 

P'hool  kay,  or  flower-tray,  384. 

Purree   kay,  or  fairv-tray,   376, 

381,384. 

Tubur-e-AlIum,  a  saint  in  whose  name 
they  perform  oors,  q.  v.,  246,  281. 

Tubut,      Vide  Soora-e-tubut.  346. 

makoos,    the  chap.  Tubut   read 

backwards,  346. 

Tufseer,  a  commentary  on  the  Qoran, 
329. 

e  Hoseinee,  163. 

Tugtee  from  tuguf.  Vide  Tukhtee, 
2.34. 

Tukbeer,  the  Mohummudan  creed. 
Gloss.  81,  266,  414. 

e-tushreek,  q.  v.,  69,  267. 

Tukeea  (lit.  a  pillow),  a  fuqeer's  stand 
or  residence,  1 1 9,  298. 

Tuklitee,  any  thing  covered  with  gold- 
leaf,  or  tin,  &c.  -foil,  227. 

Tukht  -  e- ruwan,  (proper,  travelling 
thrones),  in  which  dancing  girls  and 
musicians  arc  carried,  on  men's  shoul- 
ders.    Vide  PI.  Ill,  fig.  1,  126. 


CXXVl 


INDEX. 


Tukseer,  Elm-e-,  the  science  of  numbers, 

347,  354. 
Tulaq,  a  divorce,  144. 
— —  e-Byn,  the  husband's  once   saying 

to  his  wife,  '*  I  have  divorced  you." 

145. 
— —  e-Rujaee,    ditto    repeated     hvice, 

145,  146. 

e-Mootuluqqa,   ditto    thrice,    145, 

146,  152. 

Tulqeen,  the  becoming  a  moreed  or  dis- 
ciple, 281. 
Tulwar,  a   sword,   carried    by    fuqeers, 

295. 
Tunibaloo    or   lota,    a    small   metallic 

pot,  101,  120,  240. 
Tumboora.     Mus.  Instr.  Append,  p.  li. 

293. 
Tumkeean.     Mus.  Instr.   Append,  p.  1. 

253. 
Tuooz,  having  recourse   to  God  against 

evil.     Gloss.,  79. 
Tuqdeer, '  Fate  ;    created    on    the    1 0th 

day  of  Mohurrum,  149. 
Turaweeh,  prayers  offered  daily  at  8  A.M. 

56,  255,  256,  262. 
Tureequt,    the  path  (i.  e.   to  Heaven), 

281. 
Turkareean,    vegetable   curries.     Cook. 

Append,  p.  xxxvii,  218. 
Turweeah,  the  8th  day   of    Zeehuj,    so 

called,  65,  267. 
Tusbeeh,  chaplet  or  rosary.   Gloss.  285, 

299. 

act  of  praising  God.  Gloss. 

Rookoo  kee.     Vide  Rookoo, 

79,  82. 
Tusheeah,  the  Sheeahs  so  called,  9. 
Tushfee-ool-wittur,  Gloss.   78. 
Tushreck,  days  of  communion,  69. 
Tushlureea?z,  small  plates,  120. 
Tusleem.  Vide  Sulam.    Gloss.,  69. 
Tusma,    Dress.   Append,    p.   xiii     245, 

285,  299. 
Tusmeeu,  Gloss.,  79. 
Tussanoon,  the  Soonuees,  so  called,  9. 
Tussawoof,  theology  of  the  Soofees,  or 

mystics  of  the  east,  299. 
Tuttee,  a  skreen  or  frame,  172,    185, 

211. 
Tuttoo,  or  tattoo,  q.  v.,  203. 
Tuwaf.     Vide  Gloss.,  212. 
Tyammoom,  ablution  with  sand.   Gloss. 

68,  72,  75. 

Ubeer.     Vide  Abeer.  Gloss. 

Ubruk  or  Mica,  (not  Talc,  which  mine- 
ral is  never  used),  185. 

Ubjud.  Vide  Abjud  ka  hissab  and 
Gloss.,  308. 

Uchwanee,  (prop.  Ajviraeenee,  q.  v.),  3. 


Uggur,  wood-aloes.  Gloss.,  239,  330. 

kee  buttee.   Gloss.,  190. 

Ujjum,  every  country  in  the  world  ex- 
cept Arabia,  165,  305. 
IJllum,  standards  or   representations  of 

the  crests   of  Hosein's  banners.  Vide, 

PI.  II.  fig.  3,  5,  6,  and  7 ;  70,  172. 

Suwaree,  mounted  uUums,  176. 

Ulweeda,  or  Alweeda,  q.  v.,  225,  257. 
Unggooslitan  or  Huddeearoo,  q.  v.,  Orn. 

Append,  p.  xxvi,  91,  118. 
Unggothee  or  Ch'hap,  ditto,  p.  xxv,  118. 
l^ngurkha,  Dress.    Append,  p.  xi.,  189. 
Unjun,  the  magic  mirror,  376,  332. 

Alope,  377,  379. 

B'hoot,  377. 

D'hunna  or  Dhun,  377,  378, 

Surwa,  377,  378. 

Urth,  377. 

Uqeeqa,  a  ceremony,  27,  30,  425. 
Uqqeeq,    or   cornelian.     Vide  Tusbeeh. 

Gloss. 
ool-buhur     or     Mocha      stone. 

Vide  Tusbeeh.     Gloss. 
Uqqul-buhur.     Canna  indica.   Lin.,    or 

shot   plant.     Vide    Tusbeeh.      Gloss. 
Urgujja,    a   perfumed   powder.      Gloss. 

235,  421. 
Ursh,  or  the  9th  Heaven,  149. 
Urth  Unjun,     Vide  Unjun,  377,  378. 
Ushur,  tithes,  a  term  in  exorcism,  310, 

312. 
Usma  e-hoosna,  the  glorious  attributes, 

304,314. 
■  e-()ozzam,  the  mighty,  304,  310. 
e- Azum  or  Ism-e-Azum,  q.  v.  the 

greatest  attribute  of  the  deity,  259. 
Ussulam-oon-Allykoom,      "   Peace     be 

unto  you,"  111,  286. 
Ussur,  afternoon.     Vide  Numaz,  267. 
Ustugfar,  deprecation,  130,  282,  285. 
Uttur,  otto  of  roses.     Gloss.,    118,  264. 
dan,  a  perfume-box  or  receptacle 

for  perfume,  118. 

Virginity,  puberty  in  females,  5 1 . 

Wajib-ool-witur.     Gloss.  78,  81. 

Weaning,  34. 

Weights  and  Measures.  Append.  II. 
p.  v. 

Wird,  repeating  perpetually;  i.  e.  some- 
thing out  of  the  Qoran,  or  a  suppli- 
cation or  blessing.  Vide  Aoorad, 
294. 

Wives,  the  number  authorized,  144. 

Wufat-nama,  the  history  of  one's 
death,  234. 

Wukeel,  an  agent,  129. 

WuUee,  a  saint  who  can  perform  mira- 
cles, 237,  281,  301,  302,  322. 


INDEX. 


CXXVll 


Wuseeqa,  a  bond  or  written  agreement, 

407. 
Wusseeut-nama,  a  will  or  testament,  407. 
Wuzaet,  a  daily  performance   of  duty, 

294. 
Wuzoo,  ablutions  before  prayer,  72,  407, 

410. 

Yeaqoob  (Jacob),  12, 

Yezeed,  151. 

Yusoof  (Joseph),  12,  132. 

Zain  Shah,  oblations  offered  at  his  shrine, 
281. 

Zccarut  (Teeja,  or  P'hoolchurhana),  vi- 
siting the  grave,  172,  421,  422. 

of  Ullums,  226. 

Zechuj,  Zeehujja,  Zilhuj,  or  Zoolhuj,  the 
i2th  month,  65. 

Zeeqaeda,  the  1 1th  month,  265. 

Zein-ool-Abaydeen,  a  proper  name,  164, 
170. 

Zifl'af,  leading  a  bride  home,  142. 

Zikkirs,  reminiscences,  repeating  the  at- 
tributes of  God,  or  the  creed,  298, 
300,  302. 

Zilhuj,  or  Zilhujja.     Vide  Zeehuj,  265. 

Zinda  Shah  Mudar.  Vide  Shah  Mudar, 
101,241,289,290,425. 

Zoluir,  noon.     Vide  Numaz,  55,  78. 

Zooba,  or  Zoobuh.  Vide  Gloss.  187, 
242, 407. 

Zoobayr,  a  proper  name,  151. 


Zool-fuqqar,  An  Ullum,  a  represen- 
tation of  the  double-bladed  sword  of 
Alice.  Vide  PI.  II,  fig.  xi,  177, 
181. 

Zoolhuj.     Vide  Zeehuj,  65. 

Zooljunna,  the  name  of  Hosein's  steed, 
meaning  a  winged  wolf,  164. 

Zoonnar,  the  Brahminical  thread,  203. 

Zuee,  12. 

Zufur-tukeea,  or  Byraga,  q.  v.  PI.  IV, 
fig.  iii,  295. 

Zukat,  legal  alms.     Gloss.  67,  300. 

dayna,   alms.giving,    a  point  of 

the  Mohummudan  religion,  54,  58. 

of  Isms,  the  prescribed  offeiings. 


or  the  attributes  of  the  Deity,  303,  310, 

312. 
Zuleekha,  Potiphar's  wife,  132. 
Zumeen,  earth  (the  seven  do),  149. 
Zumeenbosee.     Vide  Sulam.      Gloss. 
Zumzum,  Hagar's  well,  at  Mecca,  64, 

407,  409. 
Zung,  a  small  bell,  195. 
Zunjeer,  chains,  or  fetters,  275. 
Zur-afshanee,  or  Afshan,  q.  v.  49. 
Zur-baf,  cloth  of  gold,  or  gold  tissue, 

176,234. 
Zurda.     Cook.  Append,  p.  xxix,  96. 
Zureeh,  a  tomb  in  the  shape  of  a  taboot, 

257. 
Zurwuruq,  gold  leaf,  or  tinsel,  126. 
Zynub,  Hosein's  sister,  168. 
Zytoon,  olives.     Vide  Tusbeeh.     Gloss. 


CORRIGENDA. 

Page.    Line. 

3,  the  last,  for  Vide  Glossary,  read  Vide  Index. 

4,  4,  referring  to  Glossary,  read  f  Vide  Index. 

4,  20,  _/br  in  a  corner,  read  in  the  kown-ul." 

5,  9,  ybr  large,  rear/ small. 
5,       10, ybr  small,  read\&Tge. 

17,  the  last,  for  20  and  22,  read  18  and  20. 

19,  3}  for  Geneathliacal,  read  Genetbliacal. 

20,  34,  for  formed,  read  famed. 
24,       33,yb»-  Gootlee,  read  Ghoowtees. 

32,         5,  for  Chap.  XXXII.  read  Chap.  XXVII. 

42,       27,  for  set,  rear/ sit. 

46,         3,  ybrit,  read  them. 

—       30,  for  Ch'hiUa,  read  ChTiuUa. 

51,  note  1,  for  Vol.  II.  p.  349,  read  Vol.  I.  p.  349. 

68,  line  9,  omit,  not  even  excepting. 

69,  the  last,  after  Vide  Glossary,  read  Sulam. 

74         2,  after  the  water  that  remains,  add  i.e.  in  the  Iota  or  utensil  in  which 
they  usually  take  up  the  quantity  sufficient  for  performing  the  Wuzoo. 
79,       9,  omit  (four.) 
88,     18, /or  1,  reads. 
97,       7,  for  Muelleda,  read  MuUeeda. 


cxxviii  CORRIGENDA. 

Page.    Line. 

112,     2y, /iM-  Alkunid-o-lillah,  rear/ Alhumd,  &c. 

—  27 ,  for  drunk,  i cad  drunk. 

123,  3!^,  for  by  the  application,  read  by  the  daily  application. 

124,  28,  ybr  Sohag,  read  Sohagin. 
134.     27,  for  p.  117,  read  p.  10.3. 

185,  31,  for  fig.  2  and  2,  read  fig.   2  and  3. 

229,       2,  for  kae,  rcacZ  kee. 

256,       9,  y(;r  Eeman,  T-earZ  Eemani. 

2G1,  17,  for  fitr,  7ea(/ fittra. 

—  24,  for  just  detailed,  ?-6a(i  about  to  be  detailed. 
271,  25,  for  (p.  173),  read  (p.  249). 

278,  29,  "  Vide  Plate,"  to  be  omitted. 

285,  6,  for  Kulmay-e-Shureeut,  7-cad  Kulma-e-Shuiccut, 

288,  4,  for  Aboo-Oollah-Huqeeqee,  ?•£«(/ Abd-Oollah-Huqceqce. 

293,  6,  for  sear,  read  scar.  » 

294,  ,'^4,  for  rend,  read  bend. 

300,  32  and  33,  for  Khuleefut,  read  Khcelafut. 

329,     32,  for  Vide  Glossary,  read  Vide  Note,  p.  296. 

334,     21,  for  (p.  372),  read  (p.  373.) 

378,     14,  /or  lavigate,  j-eafZ  levigate. 

382,     27,  ybr  Vitex,  &c.,  read  Jasminum  grandiflora.       Lin.   Catalonian 

Jasmine,  or  Jessamine. 
391,     27,  /or  skulls,  jrarZ  skull-caps. 
395,     26,  for  note  vide,  read  vide  note. 
407,     13  and  p.  409,  1.  13,  for  (p.  61),  read  (p.  6-1). 

APPENDIX. 

xxvii,     5,  ybr  cub,  rcarf  curb. 

xxxvi,  34,  ybr  matyhee,  ?cnfZ  may  thee. 

xxxix,  28,  for  lactuta,  read  lactuca. 

xl,        13,  for  insert,  read  are  inserted, 

xlii,     1  7,  to  be  read  across  as  one  line. 

xlii,  28, /or  ambuh,  ?-far/ ambh  from  the  Persian  Ambuh. 

xliii,    13,  for  cream,  7-ead  scum. 

xlix,      7, /br  twelve  feet,  ?-ea</ six  feet, 

i,        12,  add  or  treble  and  base. 

1,       33,  insert  Seetar  before  .[••„,. 
li,       10,  for  end  read  ends. 

GLOSSARY. 

Ixii,     1 5,yor  one-fifth  read  one- fourth. 
Ixxxv,    7,afer  Bookol  i-cad  or  Bholsuree,  Mimusops  Elcn-i,  Lin. 
Ixxxvi,  II, /or  J,^  read    A^ 

xcv,  27, for  utissimus  read  utitatissimus. 


THE  EN]). 


LONDON: 

Printed  by  J   L.  COX  and  SON,  Great  Queen  Street, 

Lincoln's-Inn  Fields. 


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^  .■//l'v:/ir\-   r<in<ir,r. 


flo<>ma 


JJfeihjrrrltA  LitAogr 


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Fia.2. 


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j^^ld; 


.  ^foor-c/t  At/^- 


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Fuj.  I. 


A/<<///y/'  ,    or  t/u/i/ix  . 


r,ur/iA;. 


■"//^^cHra/r  y9ic//7r/<^?z^^/^;. 


Pz.  V. 


I.     A^ufwa^  k/Z    7 he/71, .    <'  VF^€  Appendirr,p.  4o.) 


SeelcLr. 


Jlfoar-  cAn'iy. 


Dic/f 


T/ueArce . 


S.  /Cunchnee  /(o-  Tae/u.  (  Vi/rle  Jppt'm^iu; .  p.  4-6. 


Meerc'ufi^- 


Ohuf^'^p'ff- 


(xhoo7ia7r>o 


PooTiagee 


M.    Bq/iL   Aa  Ta^/u  .     (  Fi^e  Jjopcrcdz^,  p.  47.) 


D7>o/ 


/      4 


Soar. 


SkuTiTuzee. 


(  Fi/:^  .^pendzJ::,  p  ■  02 . ) 


J'.  NeifvercU/t  ZzCAeff. 


(Vide  ^l/jpemi/ijc .  p  4^.  ) 


Fm.vz. 


b    K^ 


D/iJlMocrS . 


Toortooree . 


Lupi-r 


J)UJ^tkay. 


IC/lU7UU 


JDufi^orDu/i^  Daeera. 


D'/w/. 


J'fesn/ziru/. 


Piik  Aaitni/ . 


Tuilay. 


Ta^ay. 


jWurfa. . 


_Beeyi^j  or  Viruv. 


I'ce/i^aree.  Dorrv)  Gkoon^oo.  jMujyee 


J'.  Netkercl^  LiiA^y. 


^^^. 


Oym^^^. 


Pz  m. 


F<^Z.  ^V  — >^      Fiff.3. 


fuckeesee . 


A 

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Mt^Z-JicHian . 


Pa/Jxe . 


Fiff.4. 


CA^n^t^a. . 


'  "         ■  #       '  II    >■    ir- 


Mee<tfu^. 


J)ooZee . 


Fiff.  S.        Msi^aA. 


M^ 


Fi^.e. 
D //ihrn/^  Modes  of  Sa/ulc7£i/yn  . 


S'u/am,.  Bunduoee.       Foorru^/v  Tu^leem  or  i  '.  CrulUVf- 


(Tshirifu:!  ■     (  inu-l^:  da^sAian^J 


•/.  NelA^rcli/i  Ic^u:^. 


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BP65  .I4J23 

Qanoon-e-Islam,  or,  the  Customs  of  the 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00036  4457