[19] _Hadis_, the sayings of the Prophet, not of an uninspired divine or teacher.

[20] _Dastarkhwan_, a modification of the Arab leathern table-spread (_sufra_).

[21] _Tharid_, bread moistened with broth and mixed with sc.r.a.ps of meat.

[22] Maryam.

[23] 'Isa'l-Masih.

[24] Zakariya (_Koran_, iii. 32, vi. 85, xix. 1-12, xxi. 89).

[25] _Chakki_.

LETTER IX

The Hadje (Pilgrimage to Mecca).--Commanded to be performed by Mahumud.--Eagerness of both s.e.xes to visit the Prophet's tomb.--Qualifications requisite for the undertaking.--Different routes from India to Mecca.--Duties of the pilgrims at the Holy House.--Mecca and its environs.--Place of Abraham.--The Bedouins.--Anecdote of a devotee and two pilgrims.--A Bedouin Arab, and the travellers to Mecca.--The Kaabah (Holy House).--Superst.i.tious regard to a chain suspended there.--Account of the gold water-spout.--Tax levied on pilgrims visiting the tomb of Mahumud by the Sheruff of Mecca.--Sacred visit to the tombs of Ali, Hasan, and Hosein.--The importance attached to this duty.--Travellers annoyed by the Arabs.--An instance recorded.--The Nudghiff Usheruff.--Anecdotes of Syaad Harshim.

'The Pilgrimage to Mecca' is commanded by Mahumud to his followers at least once during their lifetime, provided the obstacles are not insurmountable. Indulgences are made for the sick, or individual poverty.

All who have the means at command, whatever may be their distance from the place, are expected to perform the Hadje themselves if possible; or, if prevented by any circ.u.mstances they cannot control, they are required to pay the expenses of other persons willing to be their proxies.

Whatever information I have acquired on the subject of this pilgrimage has been gleaned from frequent conversations with Meer Hadjee Shaah, who, as I have before remarked, performed the Hadje from Hindoostaun to Mecca, at three different periods of his eventful life.

If the fatigues, privations, and difficulties of the pilgrimage to Mecca be considered, the distance from Hindoostaun must indeed render the Hadje a formidable undertaking; yet, the piously disposed of both s.e.xes yearn for the opportunity of fulfilling the injunctions of their Lawgiver, and at the same time, gratifying their laudable feelings of sympathy and curiosity--their sympathy, as regards the religious veneration for the place and its purposes; their curiosity, to witness with their own eyes those places rendered sacred by the words of the Khoraun in one instance, and also for the deposits contained in the several tombs of prophets, whom they have been taught to reverence and respect as the servants of G.o.d.

Every year may be witnessed in India the Mussulmauns of both s.e.xes forming themselves into Kauflaahs[1] (parties of pilgrims) to pursue their march on this joyous expedition, believing, as they do, that they are fulfilling a sacred duty. The number of women is comparatively few, and those chiefly from the middling and lower cla.s.ses of the people, whose expenses are generally paid by the rich females. The great obstacle to the higher cla.s.ses performing the pilgrimage themselves is, that the person must at times be necessarily exposed to the view of the males. The lower orders are less scrupulous in this respect, who, whilst on the pilgrimage, wear a hooded cloak[2] of white calico, by which the person is tolerably well secreted, so that the aged and youthful have but one appearance; the better sort of people, however, cannot reconcile themselves to go abroad, unless they could be permitted to have their covered conveyances, which in this case is impossible.

The qualifications necessary for all to possess, ere they can be deemed fit subjects for the Hadje, are, as I learn, the following:

'They must be true Mussulmauns in their faith; that is, believe in one only true G.o.d, and that Mahumud is His Prophet.

'They must strictly obey the duties commanded by Mahumud; that is, prayer five times daily, the fast of Rumzaun, &c.

'They must be free from the world; that is, all their debts must be paid, and their family so well provided for, according to their station, that no one dependent on them may be in want of the necessaries of life during the absence of the pilgrim from his home and country.

'They must abstain from all fermented or intoxicating liquors, and also from all things forbidden to be eaten by the law (which is strictly on the Mosaic principle).

'They must freely forgive their enemies; and if they have given any one cause of offence, they must humble themselves, and seek to be forgiven.

'They must repent of every evil they have committed, either in thought, word, or deed, against G.o.d or their neighbour.'

Thus prepared, the pious Mussulmaun sets out on his supposed duty, with faith in its efficacy, and reliance on the goodness of Divine Providence to prosper him in the arduous undertaking.

Many Kauflaahs from the Upper Provinces of India, travel overland to Bombay; others make Calcutta their place of embarkation, in the Arab ships, which visit those ports annually with returning pilgrims from Arabia, cargoes of coffee, Arabian fruits, and drugs. Some few enterprising people make the whole pilgrimage by land; this is, however, attended with so many and severe difficulties, that but few of the present day have courage to attempt it. In those cases their road would be from Delhie to Cashmire, through Buckaria,[3] making a wide circuit to get into Persia. This is the most tedious route, but possesses the advantages of more inhabited places on the line of march, and therefore provisions are the more readily procured. There is one route from the Lah.o.r.e Province,--the English territory here is bounded by the river Suttledge, which the traveller crosses into the Sikh country,--through Afghastaan and Persia. I have not heard of the Kauflaahs making this their road of late; there seems to be always a disposition to fear the Sikhs,[4] who are become a powerful nation under Runjeet Singh; but I am not aware what ground the pilgrims have for their distrust, except that they can scarcely expect the same courtesy from these people as from the Mussulmauns, who would naturally aid and a.s.sist the pilgrims, and respect the persons thus labouring to accomplish the command of their Prophet.

Whatever may be the chosen route, the pilgrims must make up their minds to many trials necessarily incident to the undertaking; and to the habits of the Mussulmauns of India, I cannot suppose any fatigue or trial greater than the voyage by sea, in an Arab vessel. It is well for those persons whose hearts have undergone that thorough change, which by the law fits them for the Hadje; with such men, earthly calamities, privations, or any other mere mortal annoyances, are met with pious fort.i.tude, having consolations within which strengthen the outward man: in all their trials they will say, 'It is in the road of G.o.d, by Him cometh our reward'.

The duty of the pilgrims, on their arrival at the Holy Place, is to worship G.o.d, and visit the tombs of the Prophets. There are forms and regulations to be observed in the manner of worship; certain circuits to be made round the Kaabah; saluting with the lips the sacred stone therein deposited; and calling to remembrance the past wonders of G.o.d, with reverence and piety of heart. I have often heard Meer Hadjee Shaah speak of the comfort a humble-minded pilgrim enjoys at the time he is making his visit to the Holy House; he says, 'There the heart of the faithful servant of G.o.d is enlightened and comforted; but the wicked finds no rest near Kaabah'.

The pilgrims visit the tombs of every prophet of their faith within their reach; as the mausoleum of Hasan and Hosein, the Nudghiff Usheruff of Ali, and, if it be possible, Jerusalem also. At Dimishk (Damascus) they pay respect to the burying-place of Yieyah[5] (St. John), over whose earthly remains is erected, they say, the Jumna Musjud[6] (mosque), to which the faithful resort on Fridays (their Sabbath) to prayer.

Within the confines of the Holy House, life is held so sacred that not the meanest living thing 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 G.o.d, sheep or goats according to his means.[7]

According to the description of Meer Hadjee Shaah the city of Mecca is situated in the midst of a partially barren country; but at the spot called Taaif,[8]--only one day's journey from Mecca,--the soil is particularly fertile, producing all kinds of fruit and vegetables in great abundance, and the air remarkably pure and healthy. The word Taaif implies in the Arabic 'the circuits completed'. It is recorded 'that the angel Gabriel brought this productive soil, by G.o.d's command, and placed it at a convenient distance from Mecca, in order that the pilgrims and sojourners at the Holy House might be benefited by the produce of the earth, without having them sufficiently near to call off their attention from the solemn duty of worshipping their G.o.d, which they are expressly called upon to perform at Mecca'.

My informant tells me that there is a stone at Mecca known by the appellation of 'Ibraahim Mukhaun' (Place of Abraham):[9] on this is seen the mark of a human foot, and believed by pilgrims, on good authority, to be the very stone on which Abraham rested his foot when making occasional visits to his son Ishmael: at the performance of this duty he never dismounted from his camel, in compliance with his sacred promise made to Sarah the mother of Isaac.

The pilgrimage to Mecca is most securely performed by those persons who travel in a humble way; riches are sure to attract the cupidity of the Bedouins. A poor pilgrim they respect, and with him they will share their last meal or coin. The Bedouin Arab delights in hospitably entertaining men of his own faith, provided they are really distressed; but the consequence of deception would be a severe visitation on the delinquent.

The two following stories I have received from Meer Hadjee Shaah, descriptive of some of the incidents that occur to pilgrims, and therefore may be acceptable here.

'A good Mussulmaun of Hindoostaun resolved on undertaking the Hadje, being under the strong impression of a warning dream that his earthly career would speedily terminate. He travelled on foot, with one companion only, who was a faithfully-attached friend; they had no worldly wealth, and journeyed on their way as mendicants, trusting for each day's food to the bountiful care of Divine Providence: nor was their trust in vain, since the hearts of all who saw these pious travellers were moved by the power of G.o.d to yield them present relief.

'On a certain day these pilgrims had journeyed from the dawn until eve without a meal, or meeting any one to a.s.sist them, when they were at last encountered by a religious devotee of another nation, with whom they conversed for some time. Their new acquaintance having found they were indeed poor, not even possessed of a single coin to purchase corn or food of any kind, expressed his hearty sympathy, and desired to be of service to the pilgrims; he therefore disclosed to them that he was in possession of a secret for the trans.m.u.tation of metals,[10] and offered some of his prepared powder to the elder Hadjee, by which he would have persuaded him want should never again intrude; adding, "You will with this be independent of all future care about subsistence on your pilgrimage."

'The pious Hadjee, however, was of a different mind from the devotee, and politely rejected the offer of the powder by which he was to acquire riches, declaring that the possession of such an article would rob him of the best treasure he enjoyed, namely, the most perfect reliance on Him, by whom the birds of the air are fed from day to day without labour or care, and who had hitherto fed him both in the city and in the desert; and that in this trust he had comforts and consolations which the whole world could not grant him: "My G.o.d, in whom I trust, will never desert me whilst I rely on Him alone for succour and support."'

My excellent friend says, such pilgrims as the one described may pa.s.s through the haunts of the Bedouins without fear or sorrow, and they are always respected. The next anecdote I am about to relate will develop more particularly the Arab's natural disposition, and how necessary it is for men really to be that they would seem, when placed by circ.u.mstances within their reach. Some of the parties were known to my venerable relative.

'Six Mussulmauns from India were travelling on foot in Arabia; they a.s.sumed the t.i.tle of pilgrim mendicants. On a certain day they drew nigh to the tent of a Bedouin Arab, who went out to meet them, and entering into conversation, soon discovered by their talk that they were poor pilgrims from India, who depended on casual bounties from men of their faith for their daily meal. The Bedouin, though a robber, had respect for the commands of his religion; and with that respect he boasted a due share of hospitable feeling towards all who were of his own faith; he accordingly told them they were welcome to his home, and the best meal he could provide for them, which offers they very gladly accepted, and followed him to the tent.

'The Arab desired his wife to take water to his guests and wash their feet after the fatigue of their day's march, and told her in secret to divert their attention whilst he went out in search of plunder, that the hospitality of an Arab might be shown to the strangers. Then mounting his fleet-camel, he was quickly out of sight. Many a weary circuit the Arab made, his ill stars prevailed; not a Kauflaah nor a traveller could he meet, whence a supply might be extracted, to be the means of providing for his guests; his home was penniless, and with the Bedouins, none give credit. His bad success dispirited him, and he returned to the back of his tent, to consult what was best to be done in this emergency. The only thing he possessed in the world fit for food was the animal on which he rode, from day to day, to levy contributions upon the pa.s.sing traveller.

'His only immediate resource was to kill his favourite camel. His honour was at stake; the sacrifice would be great; he was attached to the beast; the loss would be irreparable, he thought:--yet every weighty argument on one side to preserve the camel's life, was as quickly overturned in the reflection of his Arabian honour;--his visitors must be fed, and this was the only way he could contrive the meal. With trembling hands and half-averted eyes, the camel's blood was shed; with one plunge his favourite ceased to breathe. For some minutes, the Arab could not look on his poor faithful servant; but pride drove pity from her haunt, and the animal was quickly skinned and dressed in savoury dishes, with his wife's a.s.sistance. At length, the food prepared, the Arab and his wife placed the most choice portions before their guests, and whilst they dined attended them with respectful a.s.siduity; selecting for each the most delicate pieces, to induce the travellers to eat, and evince the cordial welcome tendered by the host.[11]

'The travellers having dined; the Arab and his wife took their turn at the feast with appet.i.tes most keen,--forgetful even, for the time, whence the savoury dishes were procured; and if an intruding thought of his favourite camel shot across the mind of the Arab, it was quickly chased in the reflection that his prided honour was secured by the sacrifice, and that reflection was to him a sufficient compensation.

'The pilgrims, refreshed by food, were not inclined to depart, and as they were urged to stay by their friendly host, they slept comfortably in the Arab's tent, on coa.r.s.e mats, the only bed known to the wandering Bedouins.

The morning found them preparing to pursue their march; but the Arab pressed their continuance another day, to share with him in the abundance his camel afforded for the whole of the party. The travellers were not unwilling to delay their departure, for they had journeyed many days without much ease, and with very little food; their host's conversation also was amusing, and this second day of hospitality by the Arab was an addition to the comfort and convenience of the weary pilgrims.

'The following morning, as was fixed, the travellers rose to take leave of their benevolent host and his attentive wife; each as he embraced the Arab, had some grateful word to add, for the good they had received at his hands.

The last of the pilgrims, having embraced the Arab, was walking from the tent, when the dog belonging to the host seized the man by his garment and held him fast. "What is this?" inquired the Arab, "surely you must have deceived me; my dog is wise as he is trusty,--he never yet lied to his master. This labaadhar of yours he has taken a fancy to it seems; but you shall have my coat of better-looking stuff for your old chintz garment. We will exchange labaadhars,[12] my friend," said the Arab, throwing his own towards the hesitating traveller. His fellow-pilgrims, hearing altercation, advanced, and with surprise listened to the parley going on between the host and guest.--"I have a veneration for my chintz, old as it is," said the pilgrim; "it has been my companion for many years, brother; indeed I cannot part with it." The dog held fast the garment, and the Arab, finding persuasion was but loss of words, cast a frown of deep meaning on the travellers, and addressed them:--"Ye came to me beggars, hungry and fatigued; I believed ye were poor, and I sheltered ye these two days, and fed ye with my best; nay, more, I even killed my useful camel, that your hunger might be appeased. Had I known there was money with any of ye, my poor beast's life might yet have been spared; but it is too late to repent the sacrifice I made to serve you," Then, looking steadfastly at the chintz-robed traveller, he added, in a tone of sharp authority, "Come, change garments!--here, no one disputes my commands!"

'The trembling pilgrim reluctantly obeyed. The Arab took up the garment and proceeded with it to where the fire was kindled. "Now we shall see what my trusty dog discovered in your tattered chintz," said the Arab, as he threw it on the fire. All the pilgrims hovered round the flames to watch what would result from the consuming garment, with intense anxiety.

The Arab drew from the embers one hundred gold mohurs, to the surprise and wonder of all the travellers, save him who owned the chintz garment; he had kept his treasures so secretly, that even in their greatest distress he allowed his brother pilgrims to suffer, with himself, want and privations which, owing to his l.u.s.t for gold, he had no heart to relieve.

'The Arab selected from the prize he had obtained, by the exchange of garments, ten gold mohurs, and presented them to the owner with a sharp rebuke for his duplicity, alluding to the meanness he had been guilty of in seeking and accepting a meal from a Bedouin, whilst he possessed so much wealth about his person; then adding,--"There is nothing hidden from G.o.d; I killed my sole treasure to give food to the poor hungry travellers; my deed of charity is rewarded; deceit in you is punished by the loss of that wealth you deserved not to possess.--Depart, and be thankful that your life is spared; there are some of my tribe who would not have permitted you to go so easily: you have enough spared to you for your journey; in future, avoid base deceptions."'

Of the Kaabah (Holy House) many wonderful things are recorded in the several commentaries on the Khoraun, and other ancient authorities, which it would fill my letter to detail. I will, however, make mention of the mystic chain as a sample of the many superst.i.tious habits of that age.

It is said, 'A chain was suspended from the roof of Kaabah, whither the people a.s.sembled to settle (by the touch) disputed rights in any case of doubt between contending parties.'

Many curious things are related as having been decided by this mystic chain,[13] which it should seem, by their description, could only be reached by the just person in the cause to be decided, since, however long the arm of the faulty person, he could never reach the chain; and however short the person's arm who was in the right, he always touched the chain without difficulty. I will here relate one of the anecdotes on this subject.

'Two pilgrims travelled together in Arabia; on the way one robbed the other of his gold coins, and secreted them carefully in the hollow of his cane or staff. His companion missing his cash, accused him of the theft, and when disputes had risen high between them, they agreed to visit the mystic chain to settle their difference. Arriving at Kaabah, their intentions being disclosed to the keepers of the place, the thief claimed the privilege, being the accused, of first reaching to touch the chain; he then gave the staff in which he had deposited the money into his fellow-pilgrim's hands, saying, "Keep this, whilst I go to prove my innocence." He next advanced and made the usual prayer, adding to which, "Lord, whatever I have done amiss I strive to remedy; I repent, and I restore"; then raising his arm, he touched the chain without difficulty.