Observations on the Mussulmauns of India Part 17

Mussulmaun festivals.--Buckrah Eade.--Ishmael believed to have been offered in sacrifice by Abraham and not Isaac.--Descent of the Mussulmauns from Abraham.--The Eade-gaarh.--Presentation of Nuzzas.--Elephants.--Description of the Khillaut (robe of honour).--Customs on the day of Buckrah Eade.--Nou-Roze (New Year's Day).--Manner of its celebration.--The Bussund (Spring-colour).--The Sah-bund.--Observances during this month.--Festival of the New Moon.--Superst.i.tion of the Natives respecting the influence of the Moon.--Their practices during an eclipse.--Supposed effects of the Moon on a wound.--Medicinal application of lime in Hindoostaun.--Observance of Shubh-burraat.

An account of the Mussulmaun festivals, I imagine, deserves a Letter; for in many of them I have been able to trace, not only the habits and manners of the people with whom I was sojourning, but occasionally marks of their particular faith have been strongly developed in these observances, to most of which they attach considerable importance. Buckrah Eade, for instance, is a festival about as interesting to the Natives, as Christmas-day is to the good people of England; and the day is celebrated amongst all cla.s.ses and denominations of Mussulmauns with remarkable zeal and energy.

The particular event which gives rise to Buckrah Eade[1] is the well-known circ.u.mstance of Abraham offering his son in sacrifice to G.o.d. The Mussulmauns, however, insist that the son so offered was Ishmael, and not Isaac, as our Scriptures declare. I have before remarked that I had frequent arguments with the learned men of that persuasion on this subject, which provoked a minute investigation of their most esteemed authors, to decide between our opinions. The author of 'The Hyaatool Kaaloob' advances many authorities, which the Mussulmauns deem conclusive, all of whom declare that Ishmael was the son demanded and offered in sacrifice; and two only, I think, of the many names that author quotes, were disposed to doubt whether it was Isaac or Ishmael. An evident proof, I think, that on some former occasion there had existed a difference of opinion on this subject among men of their persuasion. The result of the present inquiry, however, is that they believe Ishmael was the offering and not Isaac; whilst I remain equally convinced of the correctness of our sacred book.

The Mussulmauns, I should remark, as well as the Jews, trace their origin to Abraham, the former through Ishmael, and the latter through Isaac; and it is more than probable that to this circ.u.mstance may be attributed the decided prejudice of opinion, in favour of Ishmael being the person offered in sacrifice. Whether this be the case or not, these children of Abraham annually testify their reverence for their progenitor, and respect for his faith towards G.o.d, in the way most congenial to their particular ideas of honouring the memory of their forefathers.

I have thus attempted to sketch the origin of the festival, it shall now be my task to describe the way in which the Mussulmauns of Hindoostaun celebrate Buckrah Eade.

On this day all cla.s.ses of people, professing 'the faith' sacrifice animals, according to their circ.u.mstances; some offer up camels, others sheep and goats, lambs or kids. It is a day of religious veneration, and therefore by the pious prayers are added to sacrifice;--it is also a day of joyful remembrances, consequently one of festivity amongst all ranks of the Mussulmaun population.

Kings, Princes, or Nuwaubs, with the whole strength of their establishments, celebrate the event, by going in great state to an appointed place, which is designated 'The Eade-Gaarh'[2] where the animals designed for immediate sacrifice are previously conveyed. On the arrival of the cavalcade at the Eade-gaarh, the head Moollah reads the form of prayer appointed for the occasion, and then presents the knife to the royal personage, who with his own hand sheds the blood of the camel he offers in sacrifice, repeating an impressive prayer as he presents the steel to the throat of the animal. The exact moment of the King's sacrifice is announced by signal, when a grand salute from the artillery and infantry commences the day's rejoicing.

An account of the procession on these occasions may be interesting to my readers, though no description can give an adequate idea of its imposing appearance. I have witnessed the Buckrah Eade celebrations at Lucknow, where expense and good taste are neither wanted nor spared, to do honour to the great occasion.

The several persons forming the King's suite, whether n.o.bles or menials, together with the military, both horse and foot, are all dressed in their best apparel. The elephants have undergone a thorough cleansing in the river, their hides have been well oiled, which gives a jetty hue to the surface, and their heads painted with bright colours, according to the fancy of their keepers; their housings and trappings are the most costly and brilliant the possessors can procure, some with gold, others with silver howdahs (seats), and draperies of velvet or fine cloth embroidered and fringed with gold.

The horses of individuals, and those of the irregular troops, are, on this occasion, caparisoned with embroidered horsecloths and silver ornaments, necklaces of silver or gold; or in the absence of these costly adornings, the less affluent subst.i.tute large coloured beads and tufts of variegated silk on their horses' necks. Many of the horses have stars and crescents painted upon the chest and haunches: the tail and mane are dyed red with mayndhie.[3]

The procession is formed in the following order: Fifty camels, in pairs, carrying swivels, and each attended by two gunners and a camel-driver; the men dressed in clean white dresses, with turbans and sashes of red and green: the trappings of the camel are composed of broadcloth of the same colours. Next to these is a park of artillery, the men in new regimentals of blue, faced with red and yellow lace. Two troops of horse soldiers, in new regimentals, scarlet cloth unrurkas[4] (coats) and white trousers, with high-crowned caps of lambskin, similar to the Persian caps: these hors.e.m.e.n have black belts, and are armed with pistols in the holsters, a sabre and lance.

Then follows a regiment of nujeebs[5] (foot soldiers), their jackets red, with small cap turban of black leather ornamented with the kirrich[6] or dirk (part of the armorial bearings of the House of Oude): their trousers reach no lower than the hams, where they are ornamented with black points turning upwards on the white, leaving the thighs and legs perfectly bare.

The dunkah[7] (kettle drums) on a horse, richly ornamented with scarlet cloth drapery, embroidered and fringed with gold, the rider dressed in scarlet and gold, with a turban to correspond, both being ornamented with the royal insignia,--a fish.[8]

The elephant carriages, containing first his Majesty and the Resident, the others conveying the Prime Minister and the favoured n.o.bles of his Majesty's suite, form an impressive feature in the cortege, from their splendour and novelty. The King's carriage is composed chiefly of silver, open on every side, with a canopy of crimson velvet, embroidered and fringed with gold, the curtains and lining to correspond; this carriage is drawn by four elephants, exactly of one size (the rest have but two), each very richly attired in velvet and gold coverings. The King and his suite are very splendidly dressed in the Native costume. The chowries and afthaadah are flourished before him, and on each side; the royal carriage is guarded by the irregular horse in great numbers, and immediately followed by led horses, very richly caparisoned, their grooms neatly dressed in white, with turbans of red and green. To these succeed the royal naalkie,[9] a species of conveyance supported by bearers, constructed of beautifully wrought gold; the bearers in loose scarlet coats, embroidered with gold, bearing the royal insignia on their coats and turbans. A gold palkie, supported in the same style; an elegant state carriage, with eight black horses in hand, the coachman (a European) dressed in scarlet, with a c.o.c.ked-hat and staff feather.

Hurkaarahs (running messengers), chobdhaahs with gold and silver staffs, are seen on either side and in front of the King's carriage, reiterating the King's t.i.tles and honours as they proceed. Then follow the English gentlemen composing the King's suite, in their court dresses, on elephants.

To them succeed the Native n.o.bility, great officers of state, &c., on many elephants,--I should think more than fifty,--and the whole followed by military, both horse and foot. The procession has an imposing effect, particularly when viewed from an open s.p.a.ce. The regiments have each their colours unfurled, and their bands of music playing English pieces. I have often thought if our theatrical managers could witness some of these splendid processions, they might profit by representing on the stage the grand exhibition of an Eastern monarch, which loses much of its splendour by my indifferent powers of description.

After the ceremony at the Eade-gaarh has concluded, the King and his suite return in the same well-arranged order, and arriving at his palace, enters the throne-room, where being seated, he receives nuzzas in due form, presented in turn by every person belonging to the court, whether relations, n.o.bles, courtiers, dependants, servants, or slaves; every person observing a proper etiquette in their approach to the throne, the inferiors keeping back until their superiors retire,--which each one does immediately after presenting his nuzza; thus confusion is prevented in the hall of audience.

As a description of the ceremony of presenting nuzzas, on such occasions, may be acceptable to some of my friends, I will describe that which I witnessed at the Court of Oude.

The King was seated on his throne of pure gold, dressed in a very costly habit of Persian velvet, embroidered with gold; on his neck, valuable haarhs (necklaces) of diamonds, pearls, rubies and emeralds, were suspended in many rows, reaching from the neck nearly to the waist.

The throne is a flat surface, about two yards square, raised about two feet from the floor, upon three sides of it is a railing; a square canopy, supported by poles, is attached to the four corners of the throne, which, together with the poles, are formed of wood, and cased over with pure gold, into which are set precious stones of great value. The canopy and cushions, on which the King takes his seat, are of crimson velvet, very richly embroidered with gold and pearls; a deep fringe of pearls of a good size finishes the border of the canopy. The chattah is of corresponding costly materials (crimson velvet and gold), fringed also with red pearls.

The King's crown is elegantly formed, richly studded with diamonds, and ornamented with handsome plumes of the birds of Paradise. Over his head was supported the velvet chattah. On either side of the throne stood a n.o.bleman with chowries of peac.o.c.k's-feathers in gold handles, which they kept waving continually over the King's person.

To the right of the throne were gilt chairs with velvet seats placed for the accommodation of the Resident and his lady, who were accompanied by many English ladies and gentlemen standing, as also by the European gentlemen attached to the King's suite: the latter, in their court dresses of puce cloth, richly embroidered with gold, had a very good effect, mingled with the well-dressed lady-visitors of the Resident.

To the left of the throne stood the Native gentlemen holding high offices in the Court of Oude, each richly dressed in the Asiatic costume.

At the King's feet stood the Vizier (Prime Minister), whose business it is, on such occasions, to deposit the nuzzas on the throne after they have been accepted by his Majesty.

As the company advanced the head Chamberlain announced the name and rank of each person in the presence of the King. The second Chamberlain directed such persons, after presenting the nuzza, the way they must retire from the hall.

The nuzzas of the first n.o.bility consisted of twenty-one gold mohurs[10]; those of less exalted persons were proportioned to their rank and circ.u.mstances; whilst servants and slaves, with inferior dependants of the Court, tendered their humble tribute of respect in rupees of silver.

The person presenting has the offering placed on a clean white folded kerchief; he advances with his head bowed low, until within ten paces of the throne; he then stands erect for a few seconds, with his hands folded and held forward, after which he bows his head very low three times, and each time places his open hand to his forehead,--this is called 'salaaming'; this done, he advances to the foot of the throne, repeats the three salaams, then presents with both hands the nuzza on the kerchief, which the King touches with, his hand, and the Vizier receives and deposits with the collected heap by the side of his Majesty.

When the ceremony of presenting nuzzas has concluded, the King rises and advances with the Resident to the centre of the audience hall, where the person in charge of the haarhs[11] is in attendance with several of these marks of distinction, one of which the King selects and places with his own hands over the head of the Resident; the Resident then takes one and places it on the King in a similar way. Should the Vizier be in favour at this time, he is invested with the haarh, both by his Majesty and the Resident; but if, unfortunately for him, he does not enjoy his royal master's confidence, he takes this opportunity of testifying his dissatisfaction by omitting the favour to his Vizier. The haarh is actually of very little value but as a badge of distinction peculiar to Native courts, to which the Natives attach so much importance, that I wonder not at their anxiety to be honoured with this distinguishing mark of the King's satisfaction.

European visitors, both male and female, are generally adorned with haarhs on these occasions. The King then conducts the Resident to the entrance,--when taking leave, he pours otta[12] on his hands, with the 'Khodah Afiz!'[13] (G.o.d be with you!) and sometimes out of compliment to the Resident, his Majesty offers otta also to each of the English visitors, as they pa.s.s him at the door.

On these great court days, the Vizier's nuzza is usually of great value,--sometimes a lac of rupees has been presented, when the Vizier is much in favour, who is sure to receive ten times the value of his nuzza ere the day is pa.s.sed. When this large sum is presented, the Minister has his one hundred bags (each containing a thousand rupees), covered with crimson silk, and tied with silver ribands, placed on each side the throne prior to the King's arrival; who, on seeing this proof of his faithful servant's attachment, condescends to embrace him in the presence of the a.s.sembled court--an honour of vast magnitude in the estimation of Natives.

The King confers favour on, as well as receives homage from, his subjects, on the day of Buckrah Eade. On some, t.i.tles or other distinctions are conferred; to others presents, according to his good will and pleasure: many receive khillauts; and should there be an unfortunate omission, in the distribution of princely munificence, that person understands to his sorrow, that he is out of favour, without needing to be told so by word of mouth.

The t.i.tle of Khaun, Nuwaub, Rajah, or any other distinction conferred by the King, is accompanied by the dress of honour, and often by elephants, horses, or the particular kind of Native palkie which are alone used by princes and the n.o.bility. The elephant is always given ready furnished with the several necessary appendages, as silver howdah, embroidered jhewls[14] (draperies), &c.; and the horse richly caparisoned for riding.

The naalkie and palkie are vehicles conferred on Native gentlemen with their t.i.tles, which cannot be used by any persons than those who have received the grant from their Sovereign; and there is quite as much ambition to be thus distinguished in a Native Court, as may be traced amongst the aspirants for 'the orders' in the several European states.

Though the naalkie and palkie are restricted to the use of privileged persons, all are allowed the services of the elephant. I knew a professed beggar, who made his diurnal tour through the city of Lucknow on one. A beggar, however, in Native estimation, is not the despicable creature he is in European opinion; a degree of veneration is always evinced towards men, who live on the casual bounty of their fellow mortals, and profess not to have either a worldly calling or other means of support. The beggar, I allude to, was called Shaah Jhee[15]; he had originally been a travelling mendicant, and made a visit to Lucknow, when the late King was a young man, whom he met by accident outside the town; and, I believe, without knowing to whom he was speaking, predicted some favourable circ.u.mstances which should attend him eventually; the young prince then disclosed himself to the beggar, and promised him if his predictions were verified, he would reward him in the way he wished. Shaah Jhee left the Oude district, and travelled over most parts of Hindoostaun. Returning after many years' absence to Lucknow, he found the prince seated on the throne of his ancestors, and watching for a favourable opportunity to present himself, made his claims to the sovereign, who, remembering the circ.u.mstance and his promise, conferred the required reward--to be allowed to demand five cowries daily from every shopkeeper in the city of Lucknow.

The King added to this humble demand a house to reside in, and the elephant on which he went to collect his revenue. Eighty-five cowries (sh.e.l.ls) are valued at one pice, or a halfpenny; yet so vast is this capital of Oude, that Shaah Jhee was in the receipt of a handsome daily allowance, by this apparently trifling collection.

Most of the respectable gentlemen in Lucknow maintain an elephant for their own use, where it is almost as common to meet them as horses. Though most persons, I observe, avoid falling in with, the royal cortege, (which is always announced by the sound of the dunkah), unless they are disposed to court the King's observation; then they draw up their elephant, and oblige the animal to kneel down whilst the King pa.s.ses on, the owner standing in his howdah to make salaams; others, I have seen, dismount in time, and stand in a humble posture, with the hands folded and the head bowed low, doing reverence and attracting his Majesty's notice as he pa.s.ses on. These little acts of ceremonious respect are gratifying to the King, and are frequently the means of advancing the views of the subject to his favour.

The khillauts, presented by the King, vary in the number of the articles composing the gift, as well as in the quality. The personal rank, and sometimes the degree of estimation in which the receiver is held, is defined by the value and number of an individual's khillaut. I have known some gentlemen tenacious to a foible, about the nature of the khillaut that could consistently be accepted; I have heard it even expressed, 'I shall be disgraced in the eyes of the world, if my khillaut has not the full complement usually conferred on men of my rank'. It is the honour they value, not the intrinsic worth of the articles, for it is no uncommon thing to find them distributing the dress of honour amongst their dependants, on the same day they have received it.

The splendid articles composing khillauts are as follows: swords with embroidered belts, the handle and scabbard either enamelled or embossed silver, often set with precious stones; the most inferior have silver mountings and velvet scabbards; shields studded with silver; kirrich (dirk), the handle and sheath equally as rich as the swords; embroidered or gold cloth chupkunds[16] (coats); shawl-stuff labaadahs[17] (pelisses), trimmed with sable; turbans of shawl or muslin; ornaments for the turban of diamonds and emeralds, the inferior of paste; strings of pearls and emeralds for the neck; shawls, always in pairs, of more or less value; shawl-kerchiefs; shawl c.u.mmerbunds[18] (girdles); shawl lahaafs[19]

(counterpanes); gold cloth, gold and silver muslins, and shawl stuff, in pieces, each being sufficient to form a dress; Benares silks, or rich satin for trousers; pieces of fine embroidered muslin for shirts. These are the usual articles of value given in khillauts to the most exalted favourites. In some instances the King confers one hundred and one pieces in a khillaut; in others seventy-five, and down to five articles, which is the lowest number given in this much-prized dress of honour. In a khillaut of five pieces, I have observed, generally, a coa.r.s.er kind of gold cloth dress, a coloured muslin turban, a pair of coa.r.s.e shawls, a coa.r.s.e shawl romall[20] (kerchief), and a girdle. I have also observed, that the higher the numbers rise, the quality of the articles increased in value; consequently, when we hear of any one being invested with the highest number, we calculate that each piece is of the very best quality and fabric.

When khillauts are conferred, the invest.i.ture usually takes place in the King's presence, who sometimes condescends to place one of the articles on the receiver with his own hands; at other times he merely touches the turban with his hand, and the individuals are clothed by the Prime Minister. After receiving the khillaut, each person approaches the throne and does homage to the King, presenting a nuzza in accordance with his rank, and the value of the khillaut.

The Revenue Collectors and Zemindhaars[21] (landlords of farms) crowd to the Court on these days, to testify their respect and share in the honours distributed with a liberal hand. These persons may well be solicitous to receive this badge of distinction, which they find increases their influence over the Ryotts[22] (cultivators).

On the morning of Buckrah Eade, the King gives a public breakfast at Lucknow, to the Resident and his suite, and to such of the Native n.o.bility as are privileged to 'the chair'[23] at the royal banquets. The breakfast concluded, many varieties of sports commence, as elephant-fighting, tiger sports, &c.[24] The entertainment is got up with great magnificence, neither expense nor trouble being spared to render the festivities of the day conspicuous.

After the Resident and his party have retired, the King returns to his private apartments, where the forms of state are thrown aside with the splendid robes; and the ease and comfort of real Asiatic life is again indulged in, without the parade so studiously observed in public, as being essential to the sovereign's dignity. The trammels of state must indeed be irksome to those who indulge in that sort of luxurious ease which forms the chief comfort of Native life.

The evening at Court is pa.s.sed by the King and his favourite courtiers, with music and the performances of dancing-girls; a variety of fire-work exhibitions; the witticisms of the Court-jesters, and such other amus.e.m.e.nts as are suited to Asiatic taste.

The magnificent style of celebrating Buckrah Eade at Lucknow is perhaps unequalled by any other Native Court now existing in Hindoostaun. The rejoicings on this festival are not confined to the higher cla.s.ses alone; but it is a period of equal interest to every individual of the Mussulmaun community. The custom of the Court is imitated by the subjects in their several grades, each striving to do honour to the day according to their ability. The religious cla.s.ses add, to their usual Namaaz, the appointed prayer for the occasion of Buckrah Eade.

The rich send presents of goats and sheep to their neighbours and to the poor, so that the meanest of the people are enabled to offer sacrifice and rejoice in the good things of which they partake: new suits of clothes are also distributed to the dependants of the family and to the poor. In short, on this day, there seems a spirit of benevolence abroad, that is even remarkable beyond the general generosity of their natural character, as all who have any thing to share will a.s.suredly, on this occasion, impart a blessing to the needy, and gratify their friends and acquaintances.

The bride and bridegroom elect exchange presents of goats, &c.; the tutor writes a copy of verses on the day, and presents it to his pupil; the pupil in return sends his tutor a dress and money to enable him to keep Eade with his family.

The ladies dress in their most costly jewels and apparel to receive or pay visits. The children have their sports and amus.e.m.e.nts. Whenever I have entered a Native house on these days, all seemed cheerful and happy, and enjoying themselves in whatever way was most congenial to their particular tastes; 'every one must be cheerful (they say) on Buckrah Eade'.

On this day, millions of animals are sacrificed in remembrance of Abraham's faith. I have often thought how striking is the similarity between the Mosaic and Mussulmaun inst.i.tutes,--indeed my recollections of Scripture history have frequently been realized in the views I have had of the domestic habits of the Mussulmauns. They are forbidden the use of unclean animals; the swine is equally abominable to Mussulmauns as to the Jews; neither are they less scrupulous in discarding from their kitchen any kind of animal food prohibited by their laws, or which has not been killed by one of their faith. In this process the person, who is to slay, turns the animal's head towards Mecca, repeats the short appointed prayer, and with one plunge the animal has ceased to feel: they are expert in the art of despatching life, so that the animal's sufferings may not be protracted unnecessarily;--an amiable trait of character and worthy of imitation.

'Nou-Roze'[25] (New Year's Day) is a Festival of Eade of no mean importance in the estimation of Mussulmaun society.