'This Durweish was once applied to by a Mussulmaun, who went regularly for many days in succession, to watch a favourable moment for soliciting advice and a.s.sistance in his then uneasy state of mind. The Mussulmaun's name was Hummoon[16], since designated Shah, a native of the Upper Provinces of Hindoostaun, in the Lah.o.r.e district. Hummoon occasionally pa.s.sing near the river, had frequently observed, amongst, the number of Hindoo women, on their way to and from the place of bathing, one young female whose charms riveted his attention. He sometimes fancied that the girl smiled on him; but aware of the strong prejudices of her caste, which prohibits intercourse even, much less marriage, with men of another persuasion, he loved therefore without hope; yet he could not resist, as the opportunity offered, of again and again watching for a glance at the beautiful Hindoo whose person had won his entire affections. Not a word had ever pa.s.sed between them, but he fancied she sometimes returned his looks of love in her smiles.

'The pa.s.sion of Hummoon increased daily; he could with difficulty restrain himself within the prescribed bounds; he longed to address her, and in vain puzzled his imagination for the proper means to adopt, for he knew the edict of her caste had placed a barrier between them of an insurmountable nature. For months he endured all the torments of his perplexing state, and at last resolved on applying to the good Durweish for advice and a.s.sistance, whose famed powers had been long the subject of admiration among the Mussulmauns.

Hummoon went daily to the threshold of the Durweish, and seated himself among the many who, like him, had some favour to ask of the holy man, at the propitious moment when he chose to be visible and disposed to look round upon his pet.i.tioning visitors. All waited for a look with the most intense anxiety (for a Durweish does not always notice his courtiers), and happy did he deem himself who was encouraged by the recognition of his eye, to offer his pet.i.tion by word of mouth. Many such applicants had been favoured by the Durweish, yet Hummoon visited daily without being noticed by the holy man. At length, however, a look of inquiry was given to the almost despairing Hummoon; thus encouraged, he folded his hands, and bent them forward in a supplicating att.i.tude, told his distresses as briefly as the subject would permit, and concluded his tale of sorrow, by entreating the Durweish would instruct him in the exercise of some prayer by which he might be made happy with the object of his love.

'The Durweish listened attentively to Hummoon's tale; and more, he pitied him, for he felt at all times a due proportion of sympathy for the misery of his fellow-creatures, and the singularity of Hummoon's case affected him. He told him he could teach the way to become deserving of having his wishes in this world granted to him, but more he could not answer for; but it would take him a considerable time to practise the devotions necessary to his future peace, which were of the heart, not the mere repet.i.tion of a prayer by the lips. Hummoon readily a.s.sured the Durweish, he was willing to be guided by his advice and instruction; adding, that he would patiently persevere for any length of time necessary, so that at last his object might be accomplished.

'Hummoon commenced under the tuition of the Durweish the practice of devotional exercises. He forsook (as was required of him) all vain pursuits, worldly desires, or selfish gratifications; day and night was devoted to religious study and prayer, and such was the good effect of his perseverance and progressive increase of faith, that at the end of some few months he had entirely left off thinking of the first object of his adoration, his whole heart and soul being absorbed in contemplation of, and devotion to, his Creator. At the end of a year, no trace or remembrance of his old pa.s.sion existed; he became a perfect Durweish, retired to a solitary place, where under the shade of trees he would sit alone for days and nights in calm composure, abstracted from every other thought but that of his G.o.d, to whom he was now entirely devoted.'

I am told that this Durweish, Hummoon Shah, is still living in the Lah.o.r.e province, a pattern of all that is excellent in virtue and devotion.

[1] Mir Ilahi Bakhsh.

[2] Shah Sharif-ud-din, Mahmud.

[3] Jame' Masjid, the Congregational mosque.

[4] Faqir, a poor man, one poor in the sight of G.o.d.

[5] Pathan, a frontier tribe, many of which reside in British India.

[6] Such a person is called Hafiz.

[7] Maulavi Mir Sayyid Muhammad.

[8] Early in the eighteenth century Farrukhabad, now a district of this name in the United Provinces of Agra and Oudh, became an independent State during the decay of the Moghul Empire. The line of Nawabs was founded by Muhammad Khan, an Afghan of the Bangash tribe. It was annexed by Oudh in 1749 and ceded to the British in 1801, on which event the Nawab ceased to be independent. The last Nawa b joined the rebels in the mutiny of 1857.

[9] Wilayati Begam, the foreign lady.

[10] See p. 67.

[11] Shah-ud-daula.

[12] _Chadar_.

[13] Mir Nizam-ud-din.

[14] Mir Ilahi Bakhsh.

[15] _Labada_, a rain-coat.

[16] Hamun.

LETTER XXV

Mussulmaun Devotees.--The Chillubdhaars.--Peculiar mode of worship.--Propitiatory offerings.--Supposed to be invulnerable to fire.--The Maadhaars or Duffelees.--Character of the founder.--Pilgrimage to his tomb.--Females afflicted on visiting it.--Effects attributed to the violation of the sanctuary by a foreigner.--Superst.i.tion of the Natives.--Anecdote of Sheikh Suddoo and the Genii.--The way of the world exemplified, a Khaunie (Hindoostaunie fable).--Moral fable.--The King who longed for fruit...Page 370

There are many cla.s.ses of men amongst the Mussulmauns, who either abjure the world or seem to do so, independent of those denominated Durweish;-- such us the religions mendicants, &c., who have no earthly calling, and derive their subsistence from the free-will offerings of their neighbours, or the bounty of the rich, who from respect for their humble calling, and a hope of benefit from their prayers, or rather from the veneration of Mussulmauns towards such of their faith as have renounced the world for the service of G.o.d.

The Chillubdhaars[1] are a well-known cla.s.s of wanderers; their founder was a Syaad, Ahmud Kaabeer,[2] of whom many wonderful things are related sufficient to impress on the weak mind a belief in his supernatural ascendancy. His presumed powers are said to have been chiefly instrumental in curing the sick or in removing temporal afflictions; but his effectual prayers in behalf of people in difficulty, they say, surpa.s.sed those of any other of the whole tribes of devotees that have at any age existed.

His admirers and followers speak of him as having been invulnerable to fire. In his lifetime he had forty disciples or pupils constantly with him; at his death these forty separated, each in the course of time acc.u.mulating his forty pupils, after the pattern of their founder, who also eventually became leaders, and so on, until at the present time, it is conjectured, there are few places in Asia exempt from one or more detachments of these Chillubdhaar practical beggars who are much admired by the weak; and although they profess the same tenets and rules of life with their founder, Syaad Ahmud Kaabeer, yet, I believe, no one gives the Chillubdhaars of the present period credit for possessing either the virtues or the power of that man who set them so many bright examples; nevertheless, they are applied to on emergencies by the ignorant and the credulous of the present day, courted by the weak, and tolerated by all.

They all practise one plan whenever called upon to remove the difficulty of any person who places sufficient confidence in their ability. On such occasions, a young heifer, two years old, is supplied by the person having a request to make, after which a fire of charcoal is made in an open s.p.a.ce of ground, and the animal sacrificed according to Mussulmaun form. The tender pieces of meat are selected, spitted, and roasted over the fire, of which when cooked, all present are requested to partake. Whilst the meat is roasting, the Chillubdhaars beat time with a small tambourine to a song or dirge expressive of their love and respect to the memory of the departed saint, their founder and patron, and a hymn of praise to the Creator.

The feast concluded, whilst the fire of charcoal retains a lively heat, these devotees commence dancing, still beating their tambourines and calling out with an audible voice, 'There is but one G.o.d!--Mahumud is the Prophet of G.o.d!' 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 in the fire: some even throw themselves upon it,--their a.s.sociates taking care to catch them before they are well down,--others jump into the fire and out again instantly; lastly, the whole a.s.sembly trample and kick the remaining embers about, whilst a spark remains to be quenched by this means.[3] These efforts, it is pretended, are sufficient to remove the difficulties of the persons supplying the heifer and the charcoal.

These mendicants live on public favour and contributions; 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 wrapper; sometimes they settle, making fresh converts, 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.

There are another set of wandering mendicants, who are called Madhaar[4]

beggars, or the Duffelees,[5] by reason of the small hand-drum they carry with them. These are the disciples of the sainted Maadhaar, whose tomb is visited annually by little short of a million of people, men, women, and children, at a place called Muckunpore, about twenty koss from Cawnpore.

Maadhaar was esteemed in his lifetime a most perfect Durweish, and his admirers speak of the power he then possessed as still existing; in that his pure spirit at stated periods hovers near his last earthly remains, where the common people make a sort of pilgrimage to entreat his influence in their behalf. A mayllah[6] (fair) is the consequence of this annual pilgrimage, which continues, I think, seventeen days in succession, and brings together, from many miles distant, the men of business, the weak-minded, and the faithful devotees of every cla.s.s in the Upper Provinces.

From the respect paid to the memory of Maadhaar, and the expected influence of his spirit at the shrine, the ignorant people bring their sons to receive the saint's blessing on their tender years. The man of business also presents himself before it, desirous to insure a share of success at the fair, and ultimate prosperity at home. The devotee visits the shrine from a desire to increase in true wisdom by the reflected light of the Maadhaar Durweish's purer spirit. Women having made vows to visit the shrine, come to fulfil it at this period, if their hopes be realized in the birth of a son; and others to entreat his influence that their daughters may be suitably married; in short, all who a.s.semble at this mayllah have some prayer to offer, or acknowledgments to make, for they depend on the abundant power and influence of the saint's spirit to supply their several wants or desires.

At the shrine of this saint, a descendant, or as is suspected often in such cases, a pretended relative, takes his station to collect, with all the appearance of sanct.i.ty and humility, the nuzzas offered at the shrine of Maadhaar. The amount so collected is enormous, if credit be given to the reports in circulation; for all visitors are expected to present an offering, and most of the pilgrims do it for conscience sake. I knew a Mussulmaun who went from curiosity to this mayllah; he was accosted rather rudely as he was quitting the tomb, without leaving a nuzza; he told the guardian of the tomb he had presented the best nuzza he possessed, in a prayer for the soul of the departed; (as commanded every Mussulmaun should offer when drawing near the tomb of one of his own faith).

I have conversed with a remarkably devout person, on the numerous extraordinary stories related of Maadhaar's life, and the subsequent influence of his tomb. He told me that women can never, with safety to themselves, enter the mausoleum containing his ashes; they are immediately seized with violent pains as if their whole body was immersed in flames of fire. I spoke rather doubtingly on this subject, upon which he a.s.sured me that he had known instances of one or two women who had imprudently defied the danger, and intruded within the mausoleum, when their agony was extreme, and their sufferings for a long time protracted, although they eventually recovered.

Another still more remarkable circ.u.mstance has been related to me by the Natives, for the truth of which I cannot venture to vouch, although I have no reason to doubt the veracity of the narrators.

'A party of foreigners, encamped near the fair, wished to see what was going on at this far-famed mayllah, and for the purpose of gratifying their curiosity, halted on a certain day in the vicinity of the Durgah, when the place was much thronged by the various pilgrims to that shrine.

The party dined in their tent, but drank more wine than was consistent with propriety, and one was particularly overcome. When they sallied forth, at the close of the day, to visit this saint's tomb, their approach was observed by the keepers, who observing how very unfit the strangers appeared to enter the sanctuary of other men's devotions,--the hallowed ground that was by them respected,--the head-keeper very civilly advanced as they moved towards the entrance, requesting that they would desist from entering in their apparent condition, contrary to the rules of the place and people. The convivial party then drew back, without contesting the point, excepting the one most disguised in liquor, who a.s.serted his right to enter wherever and whenever he thought good, nor would he be controlled by any man in India.

'The keepers spoke very mildly to the tipsy foreigner, and would have persuaded him he was doing wrong, but he was not in a state to listen to any argument dissuading him from his determined purpose; they warned him that a severe punishment must follow his daring, as he pushed past them and reeled into the mausoleum, triumphing at his success. He had approached the tomb, when he was immediately seized with trembling, and sank senseless on the floor; his friends without, observing his situation, advanced and were a.s.sisted by the keepers in removing the apparently inanimate body to the open air: water was procured, and after considerable delay, returning symptoms of life were discovered. When able to speak, he declared himself to be on the eve of death, and in a few short hours he breathed his last.' The unhappy man may have died of apoplexy.

The ignorant part of the population of Hindoostaun hold a superst.i.tious belief in the occasional visitations of the spirit of Sheikh Suddoo.[7] 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 to be 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. I am not quite sure that the night blindness, with which the lower orders of Natives are frequently attacked, has not some superst.i.tious allusion attached to it; but the only remedy I have ever heard prescribed for it is, that the patient should procure the liver of a young kid, which must be grilled over the fire, and eaten by the afflicted person. The story of this Sheikh Suddoo, which is often related in the zeenahnahs of the Mussulmauns, is as follows:--

'Sheikh Suddoo was a very learned man, but a great hypocrite, who pa.s.sed days and nights in the mosque, and was fed by the charitable, his neighbours, from such viands as they provided daily for the poor traveller, and those men who forsake the world. The Sheikh sometimes wandered into a forest seldom penetrated by the foot of man, where, on a certain day, he discovered a copper cup, curiously engraved with characters which he tried in vain with all his learning to decipher. The Sheikh returned with the cup to the mosque, regretting that the characters were unknown to him; but as he had long desired to have a good-sized lamp, he fancied from the peculiar shape of his prize, that it would answer the very purpose, and the same night he exultingly prepared his charaagh[8] (a light) in the engraved vessel.

'The moment he had ignited one wick, he was surprised by the appearance of a figure, resembling a human being, standing before him, "Who art thou,"

he demanded, "intruding at this hour on the privacy of a hermit?"--"I come", replied the figure, "on the summons from your lamp.

That vessel, and whoever possesses it, has four attendants, one of whom you see before you, your slave. We are Genii, and can only be summoned by the lighting up of the vessel now before you; the number of your slaves will be in due attendance, always guided by as many wicks as it may be your pleasure to light up for our summons. Demand our attendance, at any hour you please, we are bound to obey."

'The Sheikh inquired if he or his companions possessed any power. "Power", replied the Genii, "belongs to G.o.d alone, the Creator of all things visible and invisible; but by His permission we are enabled to perform, to a certain extent, any reasonable service our master requires."

'The Sheikh soon put their abilities to the test, and satisfied himself that these agents would aid and a.s.sist him in raising his character with the world (for he coveted their praise), "They would", he thought, "a.s.suredly believe he was a pious Durweish, when he could convince them by a ready compliance with their requests, which must seem to follow his prayers, and which he should be able to further now by the aid of the Genii."

'The pretended holy man employed his attendant Genii fully; many of his demands on their services were difficult, and too often revolting to them; yet whilst he retained the lamp in his possession, they were bound to obey his commands. He once heard of a king's daughter, who was young and beautiful; he therewith summoned the Genii, and required that they should convey the princess to him. They reluctantly obeyed his command, and the princess was the Sheikh's unwilling companion in the mosque. On another occasion, he desired the Genii to bring without delay, to the ground in front of his present abiding place, a very curious mosque situated many leagues distant, the stones of which were so nicely cemented together, that no trace of the joining could be discovered. The Genii received this command with regret, but they were obliged to obey, and departed from the Sheikh's presence to execute his unworthy orders.

'It happened that the mosque which the Sheikh coveted was the retreat of a righteous man, who had separated from the world to serve his G.o.d, venerable in years and devout in his duties. The Genii commenced their labour of removing the mosque; the good man who was at his devotions within, fancied an earthquake was shaking the building to its foundation, but as he trusted in G.o.d for preservation, he breathed a fervent prayer as he remained prostrate before Him.

'The shaking of the mosque continued, and he was inspired by a sudden thought that induced him to believe some supernatural agency was employed against the holy house; he therefore called out, "Who and what are ye, who thus sacrilegiously disturb the house of G.o.d!" The Genii appeared, and made known to what order of beings they belonged, whose servants they were, and the purpose of their mission.