Towards the close of the evening, all this preparation being fulfilled, the marriage portion is set in order to accompany the bride. The guests make their own amus.e.m.e.nts for the day; the mother is too much occupied with her daughter's affairs to give much of her time or attention to them; nor do they expect it, for they all know by experience the nature of a mother's duties at such an interesting period.

The bridegroom's house is nearly in the same state of bustle as the bride's, though of a very different, description, as the preparing for the reception of a bride is an event of vast importance in the opinion of a Mussulmaun. The gentlemen a.s.semble in the evening, and are regaled with sherbet and the hookha, and entertained with the nuutch-singing and fireworks until the appointed hour for setting out in the procession to fetch the bride to her new home.

The procession is on a grand scale; every friend or acquaintance, together with their elephants, are pressed into the service of the bridegroom on this night of Baarraat. The young man himself is mounted on a handsome charger, the legs, tail, and mane of which are dyed with mayndhie, whilst the ornamental furniture of the horse is splendid with spangles and embroidery. The dress of the bridegroom is of gold-cloth, richly trimmed with a turban to correspond, to the top of which is fastened an immense bunch of silver tr.i.m.m.i.n.g, that falls over his face to his waist, and answers the purpose of a veil,[21] (this is in strict keeping with the Hindoo custom at their marriage processions). A select few of the females from the bridegroom's house attend in his train to bring home the bride, accompanied by innumerable torches, with bands of music, soldiers, and servants, to give effect to the procession. On their arrival at the gate of the bride's residence, the gentlemen are introduced to the father's apartments, where fireworks, music, and singing, occupy their time and attention until the hour for departure arrives.

The marriage ceremony is performed in the presence of witnesses, although the bride is not seen by any of the males at the time, not even by her husband, until they have been lawfully united according to the common form.

In the centre of the hall, in the zeenahnah, a tuckht (platform) six feet square is placed, on which the musnud of gold brocade is set. This is the bride's seat when dressed for her nuptials; she is surrounded by ladies who bear witness to the marriage ceremony. The purdahs are let down, and the Maulvee, the bridegroom, the two fathers, and a few male friends are introduced to the zeenahnah court-yard, with a flourish of trumpets and deafening sounds of drums. They advance with much gravity towards the purdahs, and arrange themselves close to this slender part.i.tion between the two s.e.xes.

The Maulvee commences by calling on the young maiden by name, to answer to his demand, 'Is it by your own consent this marriage takes place with ----?' naming the person who is the bridegroom; the bride answers, 'It is by my consent.' The Maulvee then explains the law of Mahumud, and reads a certain chapter from that portion of the Khoraun which binds the parties in holy wedlock.[22] He then turns to the young man, and asks him to name the sum he proposes as his wife's dowry. The bridegroom thus called upon, names ten, twenty, or perhaps a hundred lacs of rupees; the Maulvee repeats to all present the amount proposed, and then prays that the young couple thus united may be blessed in this world and in eternity.

All the gentlemen then retire, except the bridegroom, who is delayed, as soon as this is accomplished, entering the hall until the bride's guests have retreated into the side rooms: as soon as this is accomplished he is introduced into the presence of his mother-in-law and her daughter by the women servants. He studiously avoids looking up as he enters the hall, because, according to the custom of this people, he must first see his wife's face in a looking-gla.s.s, which is placed before the young couple, when he is seated on the musnud by his bride. Happy for him if he then beholds a face that bespeaks the gentle being he hopes Fate has destined to make him happy; if otherwise he must submit; there is no untying the sacred contract.

Many absurd customs follow this first introduction of the bride and bridegroom. When the procession is all formed, the goods and chattels of the bride are loaded on the heads of the carriers; the bridegroom conveys his young wife in his arms to the chundole (covered palankeen), which is in readiness within the court, and the procession moves off in grand style, with a perpetual din of noisy music until they arrive at the bridegroom's mansion.

The poor mother has perhaps had many struggles with her own heart to save her daughter's feelings during the preparation for departure; but when the separation takes place the scene is affecting beyond description. I never witnessed anything to equal it in other societies: indeed, so powerfully are the feelings of the mother excited, that she rarely acquires her usual composure until her daughter is allowed to revisit her, which is generally within a week after her marriage.

P.S.--I have remarked that, in important things which have nothing to do with the religion of the Mussulmauns, they are disposed to imitate the habits of the Hindoos; this is more particularly to be traced in many of their wedding customs.

In villages where there are a greater proportion of Hindoos than Mussulmauns the females of the two people mix more generally than is usually allowed in cities or large towns; and it is among this mingled population that we find the spirit of superst.i.tion influencing the female character in more marked manner than it does in more populous places, which the following anecdote, will ill.u.s.trate. The parties were known to the person who related the circ.u.mstance to me.

'A learned man, a moollah[23] or head-teacher and expounder of the Mahumudan law, resided in a village six koss (twelve miles English) distant from Lucknow, the capital of Oude. This moollah was married to a woman of good family, by whom he had a large progeny of daughters. He lived in great respect, and cultivated his land with success, the produce of his farm not only supporting his own family, but enabling the good moollah to distribute largely amongst the poor, his neighbours, and the pa.s.sing traveller. A hungry applicant never left his door without a meal of the same wholesome, yet humble fare, which formed his own daily sustenance. Bread and dhall he preferred to the most choice delicacies, as by this abstemious mode of living, he was enabled to feed and comfort the afflicted with the residue of his income.

'This moollah was one of the most pious men of the age, and alive to the interests of his fellow-mortals, both temporal and eternal. He gave instruction gratis to as many pupils as chose to attend his lectures, and desired to acquire from his matured knowledge an introduction to the points of faith, and instruction in the Mussulmaun laws. Numbers of young students attended his hall daily, to listen to the expounding of the rules and maxims he had acquired by a long life devoted to the service of G.o.d, and his duty to mankind. In him, many young men found a benefactor who blended instruction with temporal benefits; so mild and persuasive were this good moollah's monitions, that he lived in the affection, venerations and respect of his pupils, as a fond father in the love of his children.

'The wife of this good man managed the domestic affairs of the family, which were very little controlled by her husband's interference. On an occasion of solemnizing the nuptials of one of their daughters, the wife sent a message to the moollah, by a female slave, requiring his immediate presence in the zeenahnah, that he might perform his allotted part in the ceremony, which, as elder of the house, could not be confided to any other hands but his. This was to "tie the naarah to the moosul".[24]

'The moollah was deeply engaged in expounding to his pupils a difficult pa.s.sage of the Khoraun when the slave entered and delivered her message.

"Coming", he answered, without looking at the messenger, and continued his exposition.

'The good woman of the house was in momentary expectation of her husband's arrival, but when one hour had elapsed, her impatience overcame her discretion, and she dispatched the slave a second time to summon the moollah, who, in his anxiety to promote a better work, had forgotten the subject of tying the naarah to the moosul. The slave again entered the hall, and delivered her lady's message; he was then engaged in a fresh exposition, and, as before, replied "coming", but still proceeding with his subject as if he heard not the summons.

'Another hour elapsed, and the wife's ordinary patience was exhausted; "Go to your master, slave!" she said with authority in her voice and manner; "go ask your master from me, whether it is his intention to destroy the peace of his house, and the happiness of his family. Ask him, why he should delay performing so important a duty at this ceremony, when his own daughter's interest and welfare are at stake?"

'The slave faithfully conveyed the message, and the moollah, finding that his domestic peace depended on submitting to the superst.i.tious notions of his wife, accompanied the slave to the zeenahnah without further delay.

'The moollah's compliance with the absurd desires of his wife surprised the students, who discussed the subject freely in his absence. He having always taught them the folly of prejudice and the absurdity of superst.i.tion, they could not, comprehend how it was the moollah had been led to comply with a request so much at variance with the principles he endeavoured to impress upon them.

'On his return, after a short absence, to his pupils, he was about to re-commence the pa.s.sage at which he had left off to attend his wife's summons; one of the young men, however, interrupted him by the inquiry, "Whether he had performed the important business of tying the naarah to the moosul?"--"Yes," answered the moollah, very mildly, "and by so doing I have secured peace to my wife's disturbed mind."--"But how is it, reverend Sir," rejoined the student, "that your actions and your precepts are at variance? You caution us against every species of superst.i.tion, and yet that you have in this instance complied with one, is very evident."--"I grant you, my young friend," said the moollah, "that I have indeed done so, but my motive for this deviation is, I trust, correct. I could have argued with you on the folly of tying the naarah to the moosul, and you would have been convinced by my arguments; but my wife, alas! would not listen to anything but the custom--the custom of the whole village. I went with reluctance, I performed the ceremony with still greater; yet I had no alternative if I valued harmony in my household: this I have now secured by my acquiescence in the simple desire of my wife. Should any evil accident befall my daughter or her husband, I am spared the reproaches that would have been heaped upon me, as being the cause of the evil, from my refusal to tie the naarah to the moosul. The mere compliance with this absurd custom, to secure peace and harmony, does not alter my faith; I have saved others from greater offences, by my pa.s.sive obedience to the wishes of my wife, who ignorantly places dependance on the act, as necessary to her daughter's welfare."

'The students were satisfied with his explanation, and their respect was increased for the good man who had thus taught them to see and to cherish the means of living peaceably with all mankind, whenever their actions do not tend to injure their religious faith, or infringe on the principles of morality and virtue.'

[1] See p. 158.

[2] For the right of the bride to her private property, see N.E.B. Baillie, _Digest of Moohummudan Law_ (1875), 146 ff.

[3] _Takht._

[4] _Sachaq_, the fruits and other gifts carried in procession in earthen pots ornamented with various devices.--Jaffur Shurreef, _Qanoon-e-Islam_, 73.

[5] _Menhdi_.

[6] _Barat, barat_: meaning 'bridegroom's procession'.

[7] Among the Khojas of West India a person from the lodge to which the parties belong recites the names of the Panjtan-i-pak, the five holy ones--Muhammad, 'Ali, Fatimah, Hasan, Husain--with the invocation: 'I begin the wedding of ---- with ----, to wed as did Fatimah, the bright-faced Lady (on whom be peace!) with the Lord and Leader, the Receiver of the Testament of the Chosen and Pure, the Lord 'Ali, the son of Abu-Talib.'--_Bombay Gazetteer_, ix, part ii, 45.

[8] _Pandan_.

[9] _Chilamchi_.

[10] _Lagan_.

[11] _Surahi_.

[12] _Rikab_, 'a cup'; _patthari_, 'made of stone'. China dishes are also supposed to betray poison: see J. Fryer, _A New Account of East India and Persia_ (Hakluyt Society's edition), i. 87.

[13] _Dulhin_.

[14] _Dulha_.

[15] _Menhdi_: the henna plant, _Lawsonia alba_.

[16] _Atishbazi_, fire-play.

[17] _Abrak_, talc.

[18] _Chaman_, a flower-bed.

[19] _Anna_.

[20] Otto, _'itr_ of roses.

[21] 'The dress of the bridegroom consisted entirely of cloth of gold; and across his forehead was bound a sort of fillet made of an embroidery of pearls, from which, long strings of gold hung down all over his face to his saddle-bow; and to his mouth he kept a red silk handkerchief closely pressed to prevent devils entering his mouth.'--Mrs. F. Parks, _Wanderings of a Pilgrim_, i. 438 f. This fillet is called _sihra_, and it is intended to avert the influence of the Evil Eye and of demons.

[22] The officiating Mulla or Qazi lifts the bridegroom's veil, makes him gargle his throat three times with water, and seating him facing Mecca, requires him to repeat a prayer to Allah for forgiveness (_istighfarullah_); the four Qul, or chapters of the _Koran_ commencing with the word _qul_, 'say' (cix, cxii, cxiii, cxiv); the Kalima or Creed: 'There is no deity but Allah: Muhammad is the Apostle of Allah'; the Articles of Belief (_Sifat-i-iman_) in Allah, his Angels, the Scriptures, the Prophets, the Resurrection, and Day of Judgement. His absolute decree and predestination of Good and Evil; the Prayer of Obedience, said standing (_du'a'l-qunut_). If he be illiterate, the meaning of all these should be explained to him.--Jafnir Shurreef, _Qanoon-e-Islam_, 86.

[23] Mulla.

[24] The naarah is a cord of many threads dyed red and yellow; the moosul the heavy beam in use where rice is to be cleansed from the husks. The custom is altogether of Hindoo origin. [_Author_.] [When the condiment (_ubtan_), made of the flour of gram, mixed with oil and perfumes, which is rubbed on the bride and bridegroom, is being ground, the handle of the hand-mill is smeared with sandalwood paste, powder of a kind of nut ( _Vangueira spinosa_), and some betel leaves; betel-nuts wrapped in a piece of new red cloth are tied to it. Then seven women, whose husbands are living, sit down to grind the condiment. Some raw rice is put in a red cloth, and with a parcel of betel-leaf is tied to the mill-handle with a thread (_nara_). Women pretend to beat it, and sing a marriage song. The rite is a form of fertility magic. The handle of the mill here represents the rice-pounder (_musal_) in the rite described in the text.--_Bombay Gazetteer_, ix, part i, 101; part ii, 163 f.[7]]

LETTER XV

On the birth and management of children in Hindoostaun.--Increase of joy on the birth of a Son.--Preference generally shown to male children.--Treatment of Infants.--Day of Purification.--Offerings presented on this occasion to the child.--The anniversary of the birthday celebrated.--Visit of the father to the Durgah.--Pastimes of boys.--Kites.--Pigeons.--The Mhogdhur.--Sword-exercise.--The Bow and Arrows.--The Pellet-bow.--Crows.--Sports of Native gentlemen.--c.o.c.k-fighting.--Remarks upon horses, elephants, tigers, and leopards.--Pigeon-shooting.--Birds released from captivity on particular occasions.--Reasons for the extension of the royal clemency in Native Courts.--Influence of the Prime Minister in the administration of justice.