[11] _Missi_, from _mis_, 'copper', because copper-filings form its chief ingredient, to which are added myrobalan, gall-nuts, vitriol, &c.

The custom is based on the Arab admiration for the rose-red colour of the inner lip.--Burton, _A Thousand Nights and A Night_, iii. 365.

[12] _Kajal_.

[13] _Nath_, a love-token presented to the bride by the bridegroom. The very mention of it is considered indelicate.

[14] They generally adopt an odd number.

[15] _Suar_.

[16] _Nim_ (_Melia Azidirachta_).

[17] _Babul_ (_Acacia arabica_).

[18] _Gulbadan_, 'with body like a rose', a fine silk fabric.

[19] _Mashru_ 'conformable to law', a silk-cotton cloth, which--but not pure silk--a Musulman can wear during prayer.

[20] _Zerband_, 'fastening below', 'a girth'.

[21] _Angiya_.

[22] _Shabnam_. The finest varieties of these cloths were made at Dacca.

Aurungzeb is said to have remonstrated with his daughter for wearing what he thought to be a _Coa vestis_. She answered that she wore seven folds of this cloth.

[23] _Har_, a necklace, an embroidered garland thrown round the neck of a visitor on his departure, as a mark of respect. These garlands were subst.i.tuted for the pearl necklaces which, in former days, were presented to guests.

[24] 'Stockings are never worn [in the Zenana]: but I have seen little coloured stockings, made of the wool from Cashmir, worn at times during the cold season.'--Mrs. Parks, _Wanderings of a Pilgrim_, i. 456.

[25] According to the traditions, the Prophet said, 'Change the whiteness of your hair, but not with anything black'. The first Caliph is said to have dyed his beard red with henna. Nowadays indigo is largely used.

LETTER VI

The Mussulmaun religion.--Sectarians.--Their difference of faith.--History of the Soonies.--The Caliphas Omir, Osman, Aboubuker, &c.--Mahumud's parting charge to Ali.--Omir's jealousy of Ali.--The Khoraun.--How compiled.--The Calipha Omir held in detestation.--Creed of the Sheahs.--Funeral service.--Opinions of the Mussulmauns respecting the Millennium.--The foundation of their faith exhibited.--Sentiments of the most devout followers of Mahumud.--Bridge of Sirraat, the Scales, &c. explained.--Emaum Mhidhie.--Prophecy of his reappearance.--Its early fulfilment antic.i.p.ated.--Discourse with the Meer Hadjee Shaah on this subject.

I do not presume to offer opinions on the nature, substance, or character, of the Mussulmaun Faith; but confine myself to the mere relation of such facts as I have received from the best possible authority, viz. the religious men who are of that faith, and live in strict accordance with the tenets they profess.

There are two sects of the Mussulmaun persuasion, as I have before remarked, viz. the Sheahs and the Soonies. The leaders of the former are called Emaums; and those of the latter Caliphas. The Sheahs acknowledge Ali and his immediate descendants (eleven in number) 'the right and only lawful Emaums', in succession, after Mahumud. The Soonies declare the Caliphas--as Omir, Aboubuker, &c.--to be their lawful leaders after Mahumud.

I do not find that there is any great difference in the points of faith between the two sects; they are equally guided by the same laws and ordinances inculcated by Mahumud in the Khoraun;--the Sheahs pursuing the pattern of observances traced out in the life and manners of Ali and his descendants;--and the Soonies taking their examples from the manners of the Caliphas. There is a distinguishing method in ablutions before prayers, and also in the manner of bowing and prostrating in their devotional exercises;[1] this difference, however, has nothing to do with their faith,--the subject and form of their daily prayer is one; but both sects have extra services for particular occasions, agreeable to the instruction of their favourite leaders. The Namaaz (daily prayer) was taught by Mahumud to his followers, every line of which is religiously reverenced by Mussulmauns, and cannot be altered by sectarian principles.

The Mussulmaun faith is founded on three roots; from these spring, with the Sheahs, six branches; with the Soonies, five. The roots are as follows:--

First.--'There is but one G.o.d, self existing; ever was, and ever will be; in Whom is all Power, Majesty, and Dominion; by Whom all things are, and were created. With Whom is neither partner or substance:[2] and He alone is to be worshipped.'

Second.--'The Prophets were all true; and all their writings to be relied on, with a true faith.'

Third.--'The resurrection of the dead is certain.'

The Sheahs' branches, or emanations, from the three roots of their faith, are as follow:--

1st.--'Namaaz,'[3] (prayer five times daily); a necessary duty, never to be omitted.

2nd.--'Rumzaun,'[4] (fasting) the whole thirty days of that month; a service acceptable to G.o.d from His humble creatures.

3rd.--'The Hadje,'[5] (pilgrimage to Mecca); commanded by Mahumud, and therefore to be obeyed.

4th.--'Zuckhaut;'[6] the fortieth portion of all worldly goods to be set apart every year (an offering to G.o.d) for the service of the poor.

5th.--To fight in the road of G.o.d, or in His service, against the idolaters.

6th.--To believe that the twelve Emaums were the true and lawful leaders, after Mahumud; to follow in their path, or example, and to succour and defend the Syaads, their descendants.

The Soonies omit the last branch in their profession of faith; with this solitary exception, the creed of the two sects, from all I can understand, is the same. The Sheahs are those who celebrate Mahurrum: in my description of that event will be seen the zealous partizans of the sect; and here may be introduced with propriety, some account of the opposite party denominated Soonies.

The word Calipha[7] implies the master or head of any trade, profession, or calling,--as the master of the tailors, the head master of a college or school, &c. Omir was the first to usurp the t.i.tle after Mahumud's death, and to him succeeded Aboubuker, and then Ausmaun (Osman).[8]

Aboubuker may have claimed some relationship to Mahumud;--he was converted by his preaching from idolatry to the faith;--he gave his daughter in marriage to Mahumud, by whom two sons were born to him, Ishmael and Ibrahim.[9] 'An angel appeared to Mahumud, saying, Which of thy family shall be taken from thee, Oh, Mahumud! such is the command of G.o.d; two of thy youth must die, and I am sent to demand of thee whether it is thy wish Ishmael and Ibrahim, thine own sons, shall be taken from this world, or Hasan and Hosein, the sons of Fatima thy daughter?' The historian continues, after dwelling much on the virtues of the Prophet's only daughter, 'Such was the affection of Mahumud for his daughter Fatima and her children, and so well he knew the purity of their hearts, that he hesitated not a moment in replying, "If the Lord graciously permits His servant to choose, I freely offer my two sons Ishmael and Ibrahim; that Hasan and Hosein may live by His mercy "'.

Omir was also a convert to the faith Mahumud taught: he likewise gave a daughter in marriage to Mahumud;[10] by whom, however, the same historian remarks, his house was not peopled. His only daughter, Fatima, lived to add numbers to his family: she was born to him by the pious female (a widow) who was his first wife[11] and to whom he was united before he commenced his work of conversion. Ali, to whom Fatima was married, was the nephew of Mahumud, and from this union the Syaad race descend to the present day. The Prophet observing real piety in Ali, designed him not only to be the most suitable husband for his amiable daughter, but the best qualified person to be chosen as his successor, when he should be called by 'the hand of death'; and in the most public manner gave charge of his flock to Ali, not long before that event occurred. Mahumud's speech to Ali on that occasion is much reverenced by the Sheah sect;--it has been translated for me by my husband, and is as follows:--

'You, my son, will suffer many persecutions in the cause of religion; many will be the obstructions to your preaching, for I see they are not all as obedient and faithful as yourself. Usurpers of the authority, delegated to you, will arise, whose views are not pure and holy as your own; but let my admonitions dwell on your mind, remember my advice without swerving. The religion I have laboured to teach, is, as yet, but as the buds shooting forth from the tree; tender as they are, the rude blasts of dissension may scatter them to the winds, and leave the parent tree without a leaf:--but suffered to push forth its produce quietly, the hand of Time will ripen and bring to perfection that which has been the business of my awakened life to cultivate. Never, my son, suffer your sword to be unsheathed in the justice of your cause; I exhort you to bear this injunction on your mind faithfully; whatever may be the provocations you receive, or insults offered to your person,--I know this trial is in store for my son,--remember the cause you are engaged in; suffer patiently; never draw your sword against the people who profess the true faith, even though they are but by name Mussulmauns.

'Against the enemies of G.o.d, I have already given you directions; you may fight for Him--the only true G.o.d,--but never against Him, or His faithful servants.'

When Mahumud was numbered with the dead, Omir soon set himself forward as the lawful successor; he was of good address, and insinuating manners, and succeeded in drawing 'numbers to his threshold'. He preached the same doctrine Mahumud had taught, but sensual indulgence and early developed ambition were more strong in his heart than the faith he preached. Omir grew jealous of Ali's virtues and forbearance, under the various trials of oppression and injustice he chose to visit him with; and resolved that, if possible, he would destroy not only Ali, but his whole family. Omir caused his house to be fired treacherously, but as the historians say, 'the mercy of G.o.d watched over the sanctified family'; they escaped from the flames, with no other loss than that of their small property.

The Khoraun was not the work of any particular period in the life of Mahumud. It was not compiled into a book until after Mahumud's death, who was totally unacquainted with letters; each chapter having been conveyed by the angel Gabriel[12] to Mahumud, his inspired memory enabled him to repeat, verbatim, the holy messenger's words to his disciples and converts when a.s.sembled as was their daily custom. To as many as committed verse, chapter, or portion to memory, by this oral communication, Mahumud rewarded with the highest seats in his a.s.sembly (meaning nearest his person); and to those who wished for employment, he gave the command of detachments sent out against the infidels.

The whole Khoraun was thus conveyed to Mahumud by the angel Gabriel, at many different periods of his mission; and by daily repet.i.tion, did he instil into the memory of his followers that mental scripture. But when Omir usurped the right to lead, he ambitiously planned for himself a large share of popularity by causing the Khoraun to be committed to paper, and he accordingly gave orders, that the best scribes should be employed to convey its precepts to writing.

Ali had been engaged in the same employment for some time, perceiving the future benefit to the faith which would accrue from such a labour, and on the very day, when Omir was seated in form to receive the work of his scribes, Ali also presented himself with his version of the Khoraun. It is a.s.serted that Omir treated him with some indignity, and gave the preference to the volume his own scribes had prepared, desiring Ali, nevertheless, to leave that he had transcribed with him, though he candidly told him he never intended it should be 'the Book for the People'.

Ali found, on this trying occasion, the benefit of Mahumud's advice, to keep his temper subdued for the trial, and withdrew with his book clasped to his heart, a.s.suring Omir, that the volume should only be the property of his descendants; and that when the twelfth Emaum, prophesied by Mahumud, should disappear from the eye of man, the Khoraun he had written should also disappear, until that Emaum returned, with whom the book he had written should again be found.

The name of Omir is detestable to all lovers of literature, or admirers of ancient history and valuable records. By his orders, the bath was heated with the valuable collection of ma.n.u.scripts, which it had been the work of ages to complete.[13] Omir was told that the people valued the writings of the ancients, and that they were displeased at this irreparable destruction of valuable records; he asked if the people were not satisfied with the Khoraun? and if satisfied, why should they seek for other knowledge than that book contained? declaring it to be an useless employment of time, to be engaged in any other readings. They say the collection of books thus destroyed was so vast, that it served the purpose, to which it was applied, for many successive days. I have thus far given the accounts I have received of the origin of the two sects amongst the Mussulmauns from good authority. My husband says, that in Hindoostaun the two sects may be nearly equal in number;[14] in Persia the Sheahs certainly prevail; in Turkey all are Soonies; and in Arabia the Sheahs are supposed to preponderate. On the whole, perhaps, the two sects are about equally divided.

The Mussulmauns' Creed, of the Sheah sect, is as follows:--

'I believe in one G.o.d, supreme over all, and Him alone do I worship.

'I believe that Mahumud was the creature of G.o.d, the Creator; I believe that Mahumud was the messenger of G.o.d, (the Lord of messengers); and that he was the last of the prophets. I believe that Ali was the chief of the faithful, the head of all the inheritors of the law, and the true leader appointed of G.o.d; consequently to be obeyed by the faithful. Also I believe that Hasan and Hosein, the sons of Ali, and Ali son of Hosein, and Mahumud son of Ali, and Jaufur son of Mahumud, and Moosa son of Jaufur, and Ali son of Moosa, and Mahumud son of Ali, and Ali son of Mahumud, and Hasan son of Ali, and Mhidhie (the standing proof) son of Hasan; the mercy of G.o.d be upon them! these were the true leaders of the faithful, and the proof of G.o.d was conveyed by them to the people.'[15]

This creed is taught to the children of both s.e.xes, in Mussulmaun families, as soon as they are able to talk; and, from the daily repet.i.tion, is perfectly familiar to them at an early age.