Observations on the Mussulmauns of India Part 15

The spectators were much surprised, because all believed he was actually the thief. The man who lost his gold, freely forgave his fellow-traveller, and expressed sorrow that he had accused him wrongfully; yet he wished to prove that he was not guilty of falsehood--having really lost his gold,--and declared he also would approach the chain to clear himself from such a suspicion. "Here," said he to the criminal, "take back your staff;"

and he advanced within the Kaabah, making the required prayer, and adding, "Now my Creator will grant me mercy and favour, for He knoweth my gold was stolen, and I have not spoken falsely in that, yet I know not who is the thief." He raised his hand and grasped the chain, at which the people were much amazed.'

It is presumed, by writers of a later period, that this circ.u.mstance threw the mystic properties of the chain out of favour; for it was soon after removed secretly, these writers add, and its disappearance made the subject of much conjecture; no one could ever ascertain by whom it was taken, but the general belief is, that it was conveyed away by supernatural agency. Another marvellous story is recorded of the Kaabah, as follows:

'A poor pilgrim, nearly famishing with hunger, while encircling the Holy House, on looking up towards the building observed the water-spout of gold[14] hanging over his head. He prayed that his wants might be relieved, adding, "To Thee, O G.o.d, nothing is difficult. At thy command, that spout of gold may descend to my relief;" holding the skirt of his garment to receive it, in answer to his faithful address. The spout had been firmly fixed for ages, yet it fell as the pilgrim finished his prayer. He lost no time in walking away with his valuable gift, and offered it to a merchant for sale, who immediately recognizing the gold spout of Kaabah, accused the pilgrim of sacrilege, and without delay handed him over to the Sheruff[15] of Mecca, to answer for his crime. He declared his innocence to the Sheruff, and told him how he became possessed of the treasure. The Sheruff had some difficulty in believing his confession, yet perceiving he had not the appearance of a common thief, he told him, if what he had declared was true, the goodness of G.o.d would again be extended towards him on the trial he proposed to inst.i.tute. The spout was restored to its original position on the Kaabah, and made secure. This done, the pilgrim was required to repeat his faithful address to G.o.d, in the presence of the a.s.sembled mult.i.tude; when, to their astonishment, it again descended at the instant his prayer was finished. Taking up the spout without hesitation, he was walking away with it very quietly, when the people flocked round him, believing him to be some sainted person, and earnestly requested him to bestow on them small portions of his raiment as relics of his holy person. The Sheruff then clothed him in rich garments, and in lieu of the gold spout--which none could now dispute his right to,--the same weight of gold in the current coin of Arabia was given to him, thus raising him from beggary to affluence.'

I have often heard Meer Hadjee Shaah speak of this gold spout which adorns the Kaabah, being held in great veneration by the pilgrims who make the Hadje to that place.

All Mussulmauns performing the pilgrimage pay a kind of tax to the Sheruff of Mecca. The present possessors of power in Mecca are of the Soonie sect.

The admission money, in consequence, falls heavy on the Sheahs, from whom they exact heavy sums, out of jealousy and prejudice. This renders it difficult for the poor Sheah pilgrim to gain admittance, and it is even suspected that in many cases they are induced to falsify themselves, when it is demanded of them what sect they belong to, rather than be denied entrance after their severe trial to reach the confines of Mecca. The tax levied on the Soonies is said to be trifling in proportion to that of the Sheahs.

Amongst the different places visited by each Hadjee,--after the circuit is made,--a zeearut to the tomb of Ali at Nudghiff Usheruff, and the far-famed Kraabaallah of Hasan and Hosein are esteemed indispensable engagements, if it be possible; there is not, however, any command to this effect in the Mussulmaun law, but the Sheahs, zealous for their leaders, are willing to think they do honour to their memory, by visiting those tombs which contain the mortal remains of their respected Emaums.

Travelling through this part of Arabia, Meer Hadjee Shaah says, is attended with much inconvenience and fatigue; but he failed not at each pilgrimage he made, to pay a visit to the mausoleums of his forefathers.

He tells me that Kraabaallah was for a long time almost an interdicted visit, through the power of the Soonies, who were so jealous of the respect paid to the Emaums, that the Turks (who are Soonies) raised the price of admission within the gates to one hundred gold pieces. At that time very few people could gratify their yearnings beyond the outside view of the mausoleum; and even now that the entrance-money is much reduced the sums so collected yield a handsome revenue to the Turks.

I will here introduce an anecdote which proves the value certain individuals set on the zeearut (sacred visit) to Kraabaallah, which I have received from my revered pilgrim-friend and relative.

'Amongst the applicants for admission at the gates of Kraabaallah was an aged woman clothed in ragged garments. The gate-keeper, judging from her appearance, that she was dest.i.tute of money, scoffed at her presumption; she, however, produced the price of admission with much confidence of manner, and demanded entrance without further delay. The keepers now suspected the old woman to be a thief, and commenced interrogating her how she became possessed of so large a sum. The poor old woman answered them, "I have laboured hard for thirty years at my spinning-wheel, and have debarred myself during those years of all superfluities, contenting myself with a bare subsistence; I have done this that the dearest wish of my heart might once in my lifetime be gratified, to visit and weep over the tomb of my Emaums. Here, take the fruits of my labour, and let me have my reward; every moment delayed is agony to me."'

In journeying through Arabia, pilgrims are much annoyed with the intrusion they so frequently meet with from the idle Arabs, who force their way into every stranger's place of sojourn without ceremony, to strain the nerves of charity from 'brethren of the faith'.

There is a maxim well known amongst Mussulmauns,--the words of Mahumud,--'With the faithful, all are brothers'; and this is the pa.s.s-word with those idle men who pretend to have too much pride to beg, and are yet too indolent to labour for their support.

A Mussulmaun,--however great his rank,--is seated with his friends and attendants; an Arab, who lives by this method, stalks into the tent or apartment, salutes the master with, 'Salaam-oon-ali Koom!' (health or peace be with you!) and unbidden takes his seat on the nearest vacant spot to the head person of the a.s.sembly. After the first surprise excited by the stranger's intrusion, he looks at the master and says, 'I claim the privilege of a brother'; by which it is to be understood the Arab requires money from the richer man of his faith. A small sum is tendered, he receives it without indicating any sense of obligation, rises from his seat, and moves off with no other than the familiar salute which marked his entrance, 'Salaam-oon-ali Koom!'[16]

A rich Eunuch, of Lucknow, accompanied Meer Hadjee Shaah on one of his pilgrimages, with a large Kauflaah. Upon one occasion, when the whole party were seated in friendly conclave, some of these idle Arabs entered in the way described; the Eunuch was unacquainted with the language, or the manners of Arabia, and expressed his dislike to their freedom in warm language, and evident anger in his countenance; many had claimed the tribute of brotherhood, when the Eunuch, who was accustomed in his own country to receive respect and deference from inferiors, lost all patience with the uncourtly intrusion of the Arabs, and evinced his wrath to the proud Arab then present, who understood by his violent manners, if not by his language, that he was offended with him. The good sense and kindly manner of Meer Hadjee Shaah restored tranquillity in the a.s.sembly; he gave money to the man, and apologized for his friend's ignorance of the customs of Arabia: thus preventing the enraged Arab from fulfilling his threat of forcing the Eunuch to appear before the Sheruff of Mecca.

Nudghiff Usheruff, the burying-place of Ali, is the resort of many pious men of the Mussulmaun persuasion, as well as the shrine to be visited by 'the faithful' of the Sheah sect. Amongst the many singular stories I have heard of the devout men of that religion, I select one from the number relating to a man whose abode was--through choice--near the shrine of their beloved Emaum Ali. I shall give it in exactly the style I have received it, through my husband's translation, from an old work in the Persian language.

'In the reign of Nadir Shaah,[17] a devout man of the faith took up his abode in the vicinity of Nudghiff Usheruff in Arabia. He was a Syaad, named Harshim;[18] a man of great learning, whose heart was set on seeking with love the most merciful G.o.d, whom he served faithfully. Syaad Harshim, conscious that the riches and honours of this world are inadequate to procure eternal happiness, and feeling convinced that the more humble a man's mode of living is, the greater are the prospects of escaping temptations in this life of probation, resolved on labouring for his daily bread, and relinquished with his paternal home, the abundance and riches which his ancient house had long boasted.

'Syaad Harshim selected Nudghiff Usheruff for his sojourn, and the business of a woodman for a calling. The piety of his life, and the goodness of his heart, drew upon him the respect of the inhabitants of the city. It was his practice to spend every day in the jungle (wilderness) cutting fire-wood, of which he gave a light burthen to his a.s.s; and returning towards evening to the populated city, he found ready customers for the load which his day's labour produced. His honesty and love of truth were proverbial: he asked the price for his wood which he intended to take; if more was offered, it was rejected,--if less, he would not accept it.

'One evening, a man of superior address to his usual customers, but poorly clad, met him at the entrance of the street, and bargained for the load of wood. Syaad Harshim was penetrating, and could not help expressing his surprise at the circ.u.mstance of one, evidently moving in a higher sphere, being there to purchase wood. "I see," said the Syaad to the purchaser, "that your station is superior to your circ.u.mstances!--How is this?"--"My story," replied the stranger, "is not, I fear, uncommon in this age of the world. I will relate it briefly:--I was once a rich man, and my mind was set on making the pilgrimage. Aware that valuables and money would be an inc.u.mbrance to me on my journey, I applied to the Kauzy of this city to take charge of all my worldly riches during my absence, to which he readily consented, and having packed my jewels, money, and valuables in a strong chest with a good lock, I gave it into his charge and departed.

'"My pilgrimage accomplished, and tired of a wandering life, I returned home after a few years' absence, waited on the Kauzy, and applied for the treasure I had deposited in his care; he denied all knowledge of me or my valuables, pretended not to understand me, called me an impostor, and eventually drove me from his house with violence. I again tried the Kauzy by expostulation, and sent my friends to him, but all without benefit; for here I am as you see me, Syaad Harshim, reduced to penury by the Kauzy's injustice. The world esteems him a person of great character, and condemns me as the unjust one. Well! I can say no more; I know that G.o.d is merciful, I put my trust in Him!" "Ameen," responded the Syaad, "do you so, and it will yet be well with you."

'The stranger lingered with the sympathizing Woodman, and after some time had elapsed he asked him if he would interest himself with the Kauzy to effect a rest.i.tution of his rights, adding, "All are willing to give you, O Syaad, great credit for superior virtues." Harshim replied he had no merit to call for his fellow-mortals' good opinion, but as he felt interested in the affair he would certainly visit the unjust man, and requested the stranger to meet him at the Kauzy's door on the following morning.

'Arrived at the Kauzy's residence, Harshim was received with evident pleasure, for though but a woodman, he yet was known to be a person of superior rank, and a man universally respected for his great piety. After the common salutations, the Syaad stated the object of his visit, a.s.suring the Kauzy he was actuated purely by good feelings towards him in the part he had undertaken;--being desirous only of preserving his soul from the evil that attended the unjust men of this world, who die without repentance and rest.i.tution to those whom they have injured. Then calling the stranger forward, he said with firmness of voice and manner, "Behold this man! he left money and jewels in your charge whilst he went on his duty to the pilgrimage; he comes now to demand his property, give back his chest of treasures without delay, honestly and justly, as you hope for mercy in a future state!"

'The Kauzy answered, "I have it not, Syaad Harshim, you may believe me; this fellow wickedly raises the falsehood to injure me, and it is as much to his own dishonour as to my discredit. I beg, therefore, you will neither give credit to his base a.s.sertions, nor think so meanly of me; my station as Kauzy of this district should, methinks, screen me from such imputations."--"True," said Harshim, "the station you occupy in the world, and the place you hold as Kauzy, prevent suspicion from attaching to you; hence this poor man has not yet found redress to the justice of his claims.

I would have you believe me sincerely your friend, in desiring to bring your heart to repentance, and thus only can your soul's safety be secured.

I know you to have this man's property, and your own heart even now convicts you of the injustice you practise. Nothing is hidden from G.o.d;--reflect on the punishment prepared for the unrepenting hypocrite.

Listen, whilst I relate to you my own convictions, or rather experience, of that terrible punishment which is prepared for the impenitent hardened sinner beyond the grave.

'"I have been a woodman for several years, and by my daily labour have earned my coa.r.s.e food. Some years since, I was sick and unable to pursue my usual occupation; my supply was thus cut off. Requiring temporary relief, I applied to a rich Banker of this city for a trifling loan; my request was promptly complied with, and I engaged to repay the sum by two pice each day upon again resuming my employment. By the mercy of G.o.d I recovered; and on the evening of each day, as I sold the wood my day's labour produced in the market, I paid the Banker two pice. On the very day, however, that the last two were to have been paid, the Banker died. Thus I remained his debtor still. Often had I thought of the circ.u.mstance that I was his debtor, and with real regret; yet the sum was small, and with this I became reconciled.

'"Not long after his decease I was visited with a dream, important to all the world to know, and I therefore desire to make it public. Judgement was opened to my view; the beauty of heaven was displayed on one side, and the torments of h.e.l.l on the other. My dream presented many people waiting their award, whom I had known in life, and amongst the number my creditor the Banker; he was standing on the brink of that fiery yawning gulf which is prepared for the wicked and unjust. His attendant angels produced the doc.u.ments of their faithful keeping,--good and evil actions of every mortal are thus registered,--one exhibited a small blank book in which not one good deed had been recorded, and that presented by the other, containing the evils of his ways on earth, appeared to me an immense volume filled throughout.

'"'Take him to his merited torments!' was p.r.o.nounced in an awful tone of command.--'Have mercy! have pity!' cried the Banker, in a supplicating voice.--'Produce one claim for pity,' was heard.--The Banker in agony looked wildly round, as if in search of something he might urge in extenuation, when casting his eyes on me he exclaimed, 'There! oh, there is one! who when in trouble I relieved, and he is still my debtor!'

'"In my dream this appeared too slender a benefit to draw forth the slightest remission of the punishments awarded to his deserts. 'Away with him!' was heard.--'Oh!' cried the Banker's soul, 'draw near to me, thou good, virtuous, and humble Woodman, that the reflected light of thy virtues may give one instant's ease to my present torture. Let me but touch the righteous Harshim, and I will depart to my just punishment with submission!'

'"I was permitted to gratify the unhappy spirit, wondering at the same time what benefit he could derive from touching me. Advancing near the tortured soul he stretched forth his hand and touched me on the knee; it was like a firebrand; I drew back hastily and found my knee was scorched.

'Return to men with warnings,' said the wretched spirit. 'Tell them of my unhappy state; tell them what are the tortures of the wicked; that touch you have received on your knee, is of the same nature my whole body suffers in eternal flames.'--The pain I suffered in my knee disordered my sleep; I awoke in agony, and here it is to this day," said the Woodman, untying a bandage from his knee. "Examine the place, and be warned, O Kauzy, by the terrible certainty I have brought from that Banker whom you knew, and who is now suffering for his injustice on earth. I have been lame from that night of my dream," continued Syaad Harshim, "but I shall rejoice in the pain, if the example influence one hardened sinner to repent, whilst repentance may avail."

'During the recital of the dream, Syaad Harshim watched the countenance of the Kauzy, who tried in vain to hide the guilty changes of his face. The Syaad at last fixed his keen eyes on him, "Now, friend," said he, "it would be great folly to add guilt to guilt by farther subterfuge. I know the day, the hour, you ingeniously subst.i.tuted a false key to this man's chest; I could tell you what you wickedly took out; the place where it is secreted, even, is not hidden from my knowledge; go, bring it from your wife's apartment; a little labour will remove it from the corner near the bedstead."

'The Kauzy was now subdued by the commanding truths of the Syaad, and his heart being softened by the fearful relation of the Banker's torment, he sank to the earth with shame and remorse,--"I acknowledge my sin, thou holy man of truth;--forgive me!" he cried, "forgive me, oh my G.o.d! I am indeed repentant, and by this holy man's means I am brought to a sense of my guilt!" He then went to the women's apartment, brought out the chest and delivered it to the owner, entreating Syaad Harshim to forgive him.

'The Syaad replied, "I have nothing to forgive, nor power to remit; my advice you have freely, and may it serve you! Seek pardon from G.o.d who loves to be sought, and whose mercy never faileth. He is not the G.o.d of revenge, where repentance is sincere; but He is the G.o.d of mercy to all who seek Him faithfully. His mercy is already extended to you, for He has given you time to repent:--but for His mercy, you had been taken to your punishment, whilst you had no thoughts of repentance in your guilty heart.

Farewell! let me know by your future life, that Syaad Harshim's lost labour in the jungle of this day, has produced something to the better harvest--awakening one sinner to a sense of his danger."'

Meer Hadjee Shaah has related to me many singular anecdotes of this Syaad Harshim, which are generally spoken of, and believed to be true by the sojourners at Nudghiff Usheruff. His memory is much respected by the Mussulmauns, and the acts of his life are registered with the veneration paid to saints, amongst people of more enlightened nations. They confidently a.s.sert, that whenever Syaad Harshim presented himself at the entrance to Nudghiff Usheruff, the gates, which are always kept locked, flew open to receive him.

In proof that he disregarded worldly possessions, the following is related of him in the ancient works both of Arabia and Persia:--

'The great conqueror, Nadir Shaah, on one occasion visited the shrine of Ali, with a vast retinue of his chiefs, courtiers, and followers. The King heard, whilst at Nudghiff Usheruff, of the sainted life led by the Woodman, Syaad Harshim, in that neighbourhood, and he felt disposed to tender a present of money and valuables, to induce the Syaad's prayer for his future prosperity. Accordingly, the King commanded trays to be filled from his Indian spoils, which were sent with a message, humbly couched, entreating the good Syaad would accept his offering of respect, and make prayers to G.o.d for him.

'The trays were conveyed by servants of the King, who arrived at the Syaad's hut at the moment he was satisfying the demands of nature with a meal of coa.r.s.e barley bread and pure water. "What is all this?" inquired the Syaad, on seeing the valuables before him. "An humble offering from the great Nadir Shaah," replied the messenger, "who entreats you will honour him by the acceptance of his presents, and offer your pious prayer for G.o.d's mercy in his behalf." "My prayers", said the Syaad, "I can promise shall be made duly and truly, but not my acceptance of his gifts.

Take back these hateful, useless things! Tell Nadir Shaah, Syaad Harshim will not even touch them." The messenger tried persuasions without avail; he was constrained to return to his royal master, with his loaded trays.

'No sooner were the King's servants out of sight, than the wife of Syaad Harshim vented her disappointment in no measured strain of anger towards her husband. "Here am I," said the old lady, "a very slave in consequence of our poverty, a very beggar in appearance, and my scanty meal of coa.r.s.e bread is scarce sufficient to keep me in bodily strength; surely you ought to have remembered me, when the King's offering was before you--even if you liked not to accept it for yourself."--"I might indeed", he replied, "have done as you say, wife, had I known your sentiments sooner; but I believed you were as contented as myself with homely fare and honest labour; but be comforted, you shall have a share of the next offering made by the King to Syaad Harshim, provided your present inclination remains unchanged by time." This promise quieted the wife's angry humour, and peace was again restored between them.

'"Wife," said the Syaad, "this al-kaulock[19] (Arab's coat of calico) of mine requires a little of thy labour: as I have now no other garment to change with, I trust you may please to wash it whilst I take my sleep;--one caution you must observe,--I have occasion for the water in which this dress is to be washed; preserve it carefully for me, my good wife;" and he laid him down on his mat to sleep. The wife, obedient to her husband's wishes, washed his dress, and took care to preserve the dirty water; when he awoke, she brought him the clean garment, and received his warm commendations for her diligence. She then produced the pan of dirty water, in which she had cleansed the garment, saying, "There, Syaad Harshim, I have done as you desired."--"Very good," replied her husband, "now you must farther oblige me by drinking it--you know there is nothing in this water but the sweat of my body produced by my daily labour." The wife, disgusted at the strange request of her husband, looked with amazement, and fancied he must have lost his senses. "What is this you require of me? would you poison your wife, O Syaad Harshim, with the filth from your skin, the acc.u.mulation of many days' labour in the jungles? art thou mad, to ask thy wife a request so unheard of?"

'"Listen to me, wife," said the Syaad, in gentle terms; "you profess to love, honour, and respect me, as your faithful, lawful husband; pray can the dirt from my body be more offensive to your palate than the sc.u.m of Nadir Shaah, whom you only know by name? You would have accepted the filthy offerings of a cruel man, who plundered and sacrificed his victims to obtain the treasures he possesses;--you would not have scrupled to obtain your future sustenance by the coins of Nadir Shaah, gained as they were by the spilling of human blood? Is this your love for Syaad Harshim?"

The wife threw herself at her husband's feet, when his speech was finished: "Pardon me, my dear husband! pardon my ignorance and self-love; I see myself disgraced by harbouring one wish for more than is gained by honest industry. No longer have I any desire for the gold of Nadir Shaah.

Contented as yourself, my dear, good husband! I will continue to labour for the honest bread that sustains, nor ever again desire my condition to be changed."'

The Woodman, Syaad Harshim, lived to a great age; many a tear hath fallen on his grave from the good pilgrims visiting the shrine of Ali, near which he was buried; and his resting place is reverenced to this day by the pa.s.sing traveller of his own faith.

[1] _Kafilah_.

[2] The _burqa'_: see drawing in Hughes, _Dictionary of Islam_, p. 95.

[3] Bokhara.

[4] _The Origin of the Sikhs_, by H. Colebrooke, Esq., gives a faithful picture of those warlike people. [The best account of their beliefs is by M. Macauliffe, _The Sikh Religion_, Oxford, 1909.]

[5] Yahya. On the capture of Damascus by the Muhammadans, the churches were equally divided between the Christians and their conquerors. The great Cathedral of St. John was similarly divided, and for eighty years the two religions worshipped under the same roof.--Arnold, _The Preaching of Islam_, p. 50.

[6] A vulgar corruption of Jame' Masjid, the Cathedral Mosque.

[7] On the taboos attached to the sanctuary, see Burton, _Pilgrimage_, i. 379 f.