'Near a small town in the province of Oude there is a jungle of some extent, inhabited by monkeys. A certain man of the Hindoo cla.s.s, residing in the town, resolved upon enjoying himself one day with a bottle of arrack he had procured by stealth, and since it is well known that spirits or fermented liquors are prohibited articles in the territories governed by Mussulmaun rulers, the man betook himself with his treat to the neighbouring jungle, where in private he might drink the spirit he loved, and escape the vigilance of the police.

'Arriving at a convenient spot, the Hindoo seated himself under a tree, prepared his hookha, drew from his wrapper the bottle of spirits, and a small cup he had provided; and if ever he knew what happiness was in his life, this moment was surely his happiest.

'He drank a cup of his liquor, smoked his hookha with increased relish, and thought of nothing but his present enjoyment. Presently he heard the sound of rustling in the trees, and in a few minutes after, a fine st.u.r.dy monkey, of the Lungoor tribe, placed himself very near to him and his bottle.

'The Hindoo was of a lively temper, and withal kindly disposed towards the living, though not of his own species. Having a cake of dry bread in his waistband, he broke off a piece and threw it to his visitor; the monkey took the bread and sniffed at the cup. "Perhaps you may like to taste as well as to smell," thought the Hindoo, as he poured out the liquor into the cup, and presented it to his guest.

'The monkey raised the cup with both paws to his mouth, sipped of its contents, winked his eyes, appeared well satisfied with the flavour, and to the surprise of the Hindoo, finished the cup, which was no sooner done, than away he sprang up the tree again.

'"Had I known you would run away so soon, my guest, I should have spared my arrack;" thought the Hindoo. But the monkey quickly returned to his old position, threw down a gold mohur to his entertainer, and sat grinning with apparent satisfaction. The Hindoo, astonished at the sight of gold, thought to repay his benefactor by another cup of spirits, which he placed before the monkey, who drank it off, and again mounted the tree, and shortly returned with a second gold mohur.

'Delighted with the profit his arrack produced, the Hindoo drank sparingly himself, for each time the monkey took a cup, a gold mohur was produced, until the man counted eight of these valuable coins on his palm. By this time, however, the monkey was completely overcome by the strength of his potations, and lay apparently senseless before the Hindoo, who fancied now was his turn to mount the tree, where he found, on diligent search, in a hollow place, a small bag of gold mohurs, with which he walked off, leaving the monkey prostrate on the earth.

'The Hindoo determined on going some distance from his home, in a different direction, fearing his secret treasure might be the means of drawing him into difficulties amongst the people of his own town, who had probably been robbed by the monkey at some previous period.

'In the meanwhile the monkey is supposed to have recovered from his stupor, and the next morning on discovering his loss, he set up a horrid yell, which brought together all his fellow-inhabitants of the jungle; and some neighbouring villagers saw an immense number of monkeys of all sorts and sizes, collected together in a body. The story runs that this army of monkeys was headed by the one who had recovered from his drunken fit, and that they marched away from the jungle in pursuit of the robber.

'Their first march was to the adjacent village, where every house was visited in turn by the monkeys, without success; no one ever venturing to obstruct or drive away the intruders, fearing their resentment. After which they sallied out of the village to the main road, minutely looking for footsteps, as a clue, on the sandy pathway; and by this means discovering the track of the Hindoo, they pursued the road they had entered throughout the day and night. Early in the morning of the following day, the monkeys advanced to the serai (inn, or halting place for travellers) soon after the Hindoo himself had quitted it, who had actually sojourned there the previous night.

'On the road, when the horde of monkeys met any traveller, he was detained by them until the chief of them had scrutinized his features, and he was then liberated on finding he was not the person they were in pursuit of.

After having marched nearly forty miles from their home, they entered one of the halting places for travellers, where the Hindoo was resting after his day's journey.

'The monkey having recognized the robber, immediately grasped him by the arm, and others entering, the frightened robber was searched, the purse discovered in his wrapper, which the chief monkey angrily seized, and then counted over its contents, piece by piece. This done, finding the number correct, the monkey selected eight pieces, and threw them towards the Hindoo; and distributing the remaining number of gold mohurs amongst the monkeys, who placed each his coin in the hollow of his cheek, the whole body retired from the serai to retrace their steps to the jungle.'

[1] Hanuman, the divine monkey of the Ramayana epic, who helped Rama to recover his abducted wife, Sita.

[2] _Langur, Semnopithecus entellus_.

[3] Now worth a little more than a sovereign.

LETTER XXIII

The Soofies.--Opinion of the Mussulmauns concerning Solomon.--The Ood-ood.--Description of the Soofies and their sect.--Regarded with great reverence.--Their protracted fasts.--Their opinion esteemed by the Natives.--Instance of the truth of their predictions.--The Saalik and Majoob Soofies.--The poets Haafiz and Saadie.--Character and attainments of Saadie.--His 'Goolistaun'.--Anecdotes descriptive of the origin of that work.--Farther remarks on the character and history of Saadie.--Interesting anecdotes ill.u.s.trative of his virtues and the distinguishing characteristics of the Soofies.

The life of King Solomon, with all his acts, is the subject of many an author's pen, both in the Arabic and Persian languages; consequently the learned Mussulmauns of Hindoostaun are intimately acquainted with his virtues, his talent, and the favour with which he was visited by the great goodness of the Almighty. In the course of my sojourn amongst them, I have heard many remarkable and some interesting anecdotes relating to Solomon, which the learned men a.s.sure me are drawn from sources of unquestionable authority.

They affirm that the wisdom of Solomon not only enabled him to search into the most hidden thoughts of men, and to hold converse with them in their respective languages, but that the gift extended even to the whole brute creation; by which means he could hold unlimited converse, not only with the animate, as birds, beasts, and fish, but with inanimate objects, as shrubs, trees, and, indeed, the whole tribe of vegetable nature; and, further, that he was permitted to discern and control aerial spirits, as demons, genii, &c.

The pretty bird, known in India by the name of Ood-ood,[1] is much regarded by the Mussulmauns, as by their tradition this bird was the hurkaarah of King Solomon; and entrusted with his most important commissions whenever he required intelligence to be conveyed to or from a far distant place, because he could place greater confidence in the veracity of this bird, and rely on more certain dispatch, than when entrusting his commands to the most worthy of his men servants.

The ood-ood is beautifully formed, has a variegated plumage of black, yellow, and white, with a high tuft of feathers on its head, through which is a spear of long feathers protruding directly across the head for several inches, and is of the woodp.e.c.k.e.r species. The princes, Nuwaubs, and n.o.bility of Hindoostaun, keep hurkaarahs for the purpose of conveying and obtaining intelligence, who are distinguished by a short spear, with a tuft of silk or worsted about the middle of the handle, and the tail of the ood-ood in the front of their turban, to remind them of this bird, which they are expected to imitate both in dispatch and fidelity. I am told, these men (from their early training) are enabled to run from fifty to sixty miles bare-footed, and return the same distance without halting on the same day.

The religious devotees of the Mussulmaun persuasion, who are denominated Soofies,[1] are conjectured, by many, to have a similar gift with Solomon of understanding the thoughts of other men. By some it is imagined that Solomon was the first Soofie; by others, that Ali, the husband of Fatima, imparted the knowledge of that mystery which const.i.tutes the real Soofie.

I am acquainted with some Natives who designate the Soofies 'Freemasons'

but I imagine this to be rather on account of both possessing a secret, than for any similarity in other respects, between the two orders of people.

My business, however, is to describe. The Soofies then are, as far as I can comprehend, strictly religious men, who have forsaken entirely all attachment to earthly things, in their adoration of the one supreme G.o.d.

They are sometimes found dwelling in the midst of a populous city, yet, even there they are wholly detached from the world, in heart, soul, and mind, exercising themselves in constant adoration of, and application to G.o.d; occasionally shutting themselves up for several weeks together in a hut of mud, thatched with coa.r.s.e gra.s.s, with scarce sufficient provision to support the smallest living animal, and water barely enough to moisten their parched lips during the weeks thus devoted to solitary retirement and prayer.

When these recluses can no longer support their self-inflicted privation, they open the door of their hut, a signal anxiously watched for by such persons as have a desire to meet the eye of the holy man, of whom they would inquire on some (to them) interesting matter; probably regarding their future prospects in the world, the cause of the ill-health and prospects of recovery of a diseased member of their family, or any like subject of interest to the inquirer.

The Soofie, I am told, does not approve of being thus teased by the importunities of the thronging crowd, who beset his threshold the instant his door is heard to open. Being weak in body, after the fatigue of a protracted fast of weeks together, his replies to the questions (preferred always with remarkable humility) are brief and prompt; and the Natives a.s.sure me dependence may always be placed on the good Soofie's reply being strictly the words of truth. On this account, even if the oracle's reply disappoint the hopes of the questioner, he retires without a murmur, for then he knows the worst of his calamity, and if G.o.d orders it so, he must not complain, because Infinite Wisdom cannot err, and the holy man will a.s.suredly speak the truth.

The practice so long prevailing in Europe of visiting the cunning man, to have the hidden mysteries of fate solved, occurred to my recollection when I first heard of this custom in India.

'Will my son return from his travels during my lifetime?'--was the inquiry of a truly religious man, whom I knew very intimately, to one of the professed Soofie cla.s.s, on his emerging from his hut. The reply was as follows:--'Go home!--be happy;--comfort your heart;--he is coming!' By a singular coincidence it happened, that the following day's daak produced a letter, announcing to him that his son was on his way returning to his home and his father, who had for some years despaired of ever again seeing his son in this life.

It is needless to say, that the veneration shown to this Soofie was much increased by the singular coincidence, because the person who consulted him was a man of remarkable probity, and not given to indulge in idle conversations with the worldly-minded of that city.

There are many men in this country, I am told, who make Soofieism their profession, but who are in reality hypocrites to the world, and their Maker: actuated sometimes by the love of applause from the mult.i.tude, but oftener, I am a.s.sured, by mercenary motives. A Soofie enjoying public favour may, if he choose, command any man's wealth who gives credit to his supposed power. All men pay a marked deference to his holy character, and few would have the temerity to withhold the desired sum, however inconvenient to bestow, should the demand be made by one professing to be a Soofie.

The real Soofie is, however, a very different character, and an object of deserved veneration, if only for the virtue of perfect content with which his humble mind is endued: respect cannot be withheld by the reflecting part of the world, when contemplating a fellow-creature (even of a different faith) whose life is pa.s.sed in sincere devotion to G.o.d, and strictly conforming to the faith he has embraced. My Native friends inform me,--and many reprobate the notion,--that the Soofies believe they resolve into the Divine essence when their souls are purified from the animal propensities of this life by severe privations, fervent and continual prayer, watchings, resisting temptations, and profound meditation in solitude. When they have acquired the perfection they aim at, and are really and truly the perfect Soofie, they rarely quit the hut they have first selected for their retirement, and into which no one ever attempts to intrude, without the Soofie commands it. He enjoys the universal respect and veneration of all cla.s.ses of people; he has no worldly rewards to bestow, yet there are servants always ready to do him any kindness, amongst the number of his admirers who flock to catch but a glimpse of the holy man, and fancy themselves better when but the light of his countenance has beamed upon them. Proudly pre-eminent, in his own eyes, is the one amongst the mult.i.tude who may be so far honoured as to be allowed to place a platter of food before the Soofie, when the imperative demands of Nature prevail over his self-inflicted abstinence.

Some Soofies shut themselves in their hut for a few days, and others for weeks together, without seeing or being seen by a human being. Their general clothing is simply a wrapper of calico, and their only furniture a coa.r.s.e mat. They are said to be alike insensible to heat or cold, so entirely are their hearts weaned from the indulgence of earthly comforts.

I must explain, however, that there are two cla.s.ses of the professedly devout Soofies, viz. the Saalik, and the Majoob.[3] The true Saalik Soofies are those who give up the world and its allurements, abstain from all sensual enjoyments, rarely a.s.sociate with their fellow-men, devote themselves entirely to their Creator, and are insensible to any other enjoyments but such as they derive from their devotional exercises.

The Majoob Soofies have no established home nor earthly possessions; they drink wine and spirits freely, when they can obtain them. Many people suppose this cla.s.s have lost the possession of their reason, and make excuse for their departure from the law on that score. Both cla.s.ses are nevertheless in great respect, because the latter are not deemed guilty of breaking the law, since they are supposed to be insensible of their actions whilst indulging in the forbidden juice of the grape.

Haafiz,[4] the celebrated poet of Persia, it is related, was a Soofie of the Majoob cla.s.s, he lived without a thought of providing for future exigencies, accepted the offerings of food from his neighbour, drank wine freely when offered to him, and slept under any shed or hovel he met with, as contented as if he was in the palace of a king.

Saadie,[5] the Persian poet, was, during the latter years of his life, a Saalik Soofie of the most perfect kind. Many of the inspirations of his pen, however, were written in that part of his life which was devoted to the world and its enjoyments; yet most of these indicate purity of thought in a remarkable degree. Saadie's life was subject to the most extraordinary vicissitudes; he possessed an independent mind, scorning every allurement of wealth which might tend to shackle his principles. He is said to have repeatedly rejected offers of patronage and pecuniary a.s.sistance from many n.o.blemen, whilst he still loved the world's enticements, declaring he never could submit to confine himself to attendance on an earthly master for any lengthened period. His wit, pleasing deportment, and polite manners, together with the amiable qualities of his heart, rendered him a general favourite, and they who could boast most intimacy with Saadie were the most honoured by the world; for, though but the poor Saadie, he shed a l.u.s.tre over the a.s.semblies of the great and n.o.ble in birth or station, by his brilliant mind.

The 'Goolistaun'[6] of Saadie has been so often eulogized, as to render it unnecessary for me to add a single word in commendation of its style and morality; but I will here take leave to insert an anecdote translated for me by my husband, in allusion to the incident which prompted Saadie to write that work, under the t.i.tle of 'Goolistaun' (Garden of Roses). I will also here remark, that in the princ.i.p.al cities of Persia, the Mussulmauns of that age were not equally rigid in their observance of the law interdicting the use of fermented liquors, as are those of the present day in Hindoostaun. Many young men among the higher orders indulged freely in the 'life-inspiring draught', as they were wont to call the juice of the grape.

'Shiraaz was the abode and the presumptive birth-place of Saadie. In his early years he was led by a love of society to depart from the rigid customs of his forefathers, and with the wild youth of his acquaintance to indulge freely in nightly potations of the forbidden juice of the grape.

He had long delighted his friends and favourites by sharing in their nocturnal revels, and adding by his wit and pleasantry to the mirthful moments as they flew by unheeded.

'At a particular season of the year, a convivial party were accustomed to a.s.semble in a garden of roses, from midnight to the rising sun, to indulge in the luxury of wine during that refreshing season; as to receive the first scent from the opening roses as they expand with the dawn of the morning, const.i.tuted a delight, proverbially intoxicating, amongst the sons of Persia. Saadie composed many airs for the occasion, and gifted by Nature with a voice equalled only by his wit, he sang them with a melody so sweet as to render him almost the idol of his companions.

'At one of these seasons of enjoyment, the festival was prepared by his circle of friends as usual, but Saadie delayed his visit. The whole party were lost in surprise and regret at an absence as unexpected as deplored.

Some time was pa.s.sed in fruitless conjecture on the cause of his delay, and at last it was agreed that a deputation from his well-beloved a.s.sociates should go in quest of their favourite. They accordingly went, and knocked at the door of his room, which they found was securely fastened within. The poet inquired "Who is it that disturbs my repose, at this hour, when all good subjects of the King should be at rest?"--"Why, Saadie, Saadie!" they replied, "it is your friends and a.s.sociates, your favourites!--have you forgotten our enjoyments and this season of bliss?

Come, come, open the door, Saadie! away with us! our revels await your presence. Nothing gives enjoyment to our party until you add your smiles to our mirth."

'"Let me alone," replied Saadie; "enjoy your pastime, if such it be to ye; but for me, I am heartily ashamed of my late wanton pursuits. I have resolved on mending my ways, whilst yet I have time; and be ye also wise, my friends; follow Saadie's example. Go home to your beds, and forsake the sinful habits of the world!"

'"Why Saadie, what aileth thee! art thou mad?--or has the study of philosophy drawn thee from thy former self, whilst yet thine hairs are jet with youth? These reflections of thine will suit us till far better when time hath frosted our beards. Come, come, Saadie, away with us! let not the precious moments escape in this unprofitable converse. You must come, Saadie; our hearts will break without you!"

'"Nay, nay," responded Saadie, "my conscience smites me that I have erred too long. It suits not my present temper to join in your mirth."--"Open the door to us at any rate," sounded from the many voices without; "speak to us face to face, our dear and well-beloved friend! let us have admission, and we will argue the subject coolly."--Saadie's good-nature could not resist the appeal, the door was unbarred, and the young men entered in a body.

'"We have all wickedly broken the law of the faithful," said Saadie to his guests; and he tried to reason with his unreasonable favourites, who, on their part, used raillery, bantering, argument, and every power of speech, to turn Saadie from his steady purpose of now fulfilling the law he had wilfully violated. They effected nothing in moving him from his purpose, until one of the young men, to whom Saadie was much attached, spoke tenderly to him of the affection both himself and friends entertained for him, adding, "It is written in our law, that if a Mussulmaun be guilty of any sin, however great, (and all kinds of sin are therein enumerated), and he afterwards sincerely repents before G.o.d, with fasting and prayer, his sins shall be forgiven. Now you, Saadie, who are deeply versed in the way of wisdom, and better acquainted with the words of the Khoraun than any other man on earth, tell me, is there in that holy book a promise made of forgiveness for that man who breaks the hearts of his fellow-creatures?

With us there are many hearts so devotedly attached to you, that must a.s.suredly burst the bonds of life by your complete and sudden desertion of them, so that not one sin but many shall be hurled by their deaths on your conscience, to be atoned for how you may."

'Saadie loved them all too dearly to resist their persevering proofs of affection, and he suffered himself, after a little more argument, to be led forth to the scene of their revels, where, however, he argued strongly on the impropriety of their habits and refused to be tempted by the alluring wine. He then promised to prepare for them a never-fading garden of roses which should last with the world; every leaf of which, if plucked with attention, should create a greater and more lasting bliss about their hearts than the best wine of Shiraaz, or the most refined aromatic had hitherto conveyed to their sensual appet.i.tes.'