Observations on the Mussulmauns of India Part 18

The exact period of commencing the Mussulmaun new year is the very moment of the sun's entering the sign Aries. This is calculated by those practical astronomers, who are in the service of most great men in Native cities;--I should tell you they have not the benefit of published almanacks as in England,--and according to the hour of the day or night when the sun pa.s.ses into that particular sign, so are they directed in the choice of a colour to be worn in their garments on this Eade: if at midnight, the colour would be dark puce, almost a black; if at mid-day, the colour would be the brightest crimson. Thus to the intermediate hours are given a shade of either colour applicable to the time of the night or the day when the sun enters the sign Aries; and whatever be the colour to suit the hour of Nou-Roze, all cla.s.ses wear the day's livery, from the King to the meanest subject in the city. The King, on his throne, sits in state to receive congratulations and nuzzas from his n.o.bles, courtiers and dependants. 'Mabaarukh Nou-Roze!'[26] (May the New Year be fortunate!) are the terms of salutation exchanged by all cla.s.ses of society, the King himself setting the example. The day is devoted to amus.e.m.e.nts, a public breakfast at the palace, sending presents, exchanging visits, &c.

The trays of presents prepared by the ladies for their friends are tastefully set out, and the work of many days' previous arrangement. Eggs are boiled hard, some of these are stained in colours resembling our mottled papers; others are neatly painted in figures and devices; many are ornamented with gilding; every lady evincing her own peculiar taste in the prepared eggs for 'Nou-Roze'. All kinds of dried fruits and nuts, confectionary and cakes, are numbered amongst the necessary articles for this day's offering: they are set out in small earthen plates, lacquered over to resemble silver, on which is placed coloured paper, cut out in curious devices (an excellent subst.i.tute for vine leaves) laid on the plate to receive the several articles forming 'Nou-Roze' presents.

Amongst the young people these trays are looked forward to with child-like anxiety. The ladies rival each other in their display of novelty and good taste, both in the eatables and the manner of setting them off with effect.

The religious community have prayers read in their family, and by them it is considered both a necessary duty and a propitious commencement to bring in the new year by 'prayer and praises'.

When it is known that the Nou-Roze will occur by daylight, the ladies have a custom of watching for the moment the year shall commence by a fresh rose, which being plucked from the stalk is thrown into a basin of water, the eye downwards. They say, this rose turns over of itself towards the sun at the very moment of that luminary pa.s.sing into the sign Aries. I have often found them thus engaged; but I never could say I witnessed the actual accomplishment of their prediction.

The Nou-Roze teems with friendly tokens between the two families of a bride and bridegroom elect, whose interchange of presents are also strictly observed. The children receive gifts from their elders; their nurses reap a harvest from the day; the tutor writes an ode in praise of his pupil, and receives gifts from the child's parents; the servants and slaves are regaled with dainties and with presents from the superiors of the establishment; the poor are remembered with clothes, money and food; the ladies make and receive visits; and the domenie attend to play and sing in the zeenahnah. In short, the whole day is pa.s.sed in cheerful amus.e.m.e.nts, suited to the retirement of a zeenahnah and the habits of the people.

There is a festival observed at Lucknow called Bussund[27] (spring-colour).

I should remark here, that almost all the trees of India have perpetual foliage; as the season approaches for the new leaves to sprout, the young buds force off the old leaves; and when the trees are thus clothed in their first delicate foliage, there is a yellow tinge in the colour which is denominated Bussund (Spring). A day is appointed to be kept under this t.i.tle, and then every one wears the Bussund colour: no one would be admitted at Court without this badge of the day. The elephants, horses and camels of the King, or of his n.o.bles, are all ornamented with the same colour on their trappings.

The King holds a Court, gives a public breakfast, and exhibits sports with ferocious animals. The amus.e.m.e.nts of this day are chiefly confined to the Court: I have not observed much notice taken of it in private life.

The last month of the periodical rains is called Sahbaund.[28] There is a custom observed by the Mussulmaun population, the origin of which has never been clearly explained to me; some say it is in remembrance of the Prophet Elisha or Elijah, and commences the first Friday of Sahbaund, and is followed up every succeeding Friday through this concluding month of the rainy season.[29]

This ceremony may have had its origin with devout persons willing to honour or to invoke the Prophet Elijah, who, as our Scripture informs us, 'prayed, and the clouds gave no rain for the s.p.a.ce of three years; and again he prayed and the heavens were opened to his prayer'. Or in that of Elisha parting the waters with the mantle of Elijah, after succeeding him in the Prophetic office, 2 Kings ii. 14; or a still more probable event, calculated to excite the pious to some such annual notice as is observed with these people, in the same chapter, the twentieth and following verses, where we find it said of Elisha, 'And he said, Bring me a new cruse, and put salt therein. And they brought it to him. And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the Lord, I have healed these waters; there shall not be from thence any more dearth or barren land. So the waters were healed unto this day, according to the saying of Elisha which he spake.'

The learned men call it a zeenahnah, or children's custom; but it is common to see children of all ages amongst the males, partake of, and enjoy the festival with as much glee as the females or their juniors.

A bamboo frame is formed to the shape of a Chinese boat: this frame-work is hidden by a covering of gold and silver tissue, silk, or coloured muslin, bordered and neatly ornamented with silver paper. In this light bark many lamps are secreted, of common earthenware. A procession is formed to convey the tribute, called 'Elias ky Kishtee[30]', to the river.

The servants of the family, soldiers, and a band of Native music attend in due order of march: the crowd attracted by this childish play is immense, increasing as they advance through the several streets on the way to the river, by all the idlers of the place.

The kishtee (boat) is launched amidst a flourish of trumpets and drums, and the shouts of the populace; the small vessel, being first well lighted, by means of the secreted lamps, moves down gently with the stream. When at a little distance, on a broad river, in the stillness of evening, any one--who did not previously know how these little moving bodies of light were produced--might fancy such fairy scenes as are to be met with in the well-told fables of children's books in happy England.

This custom, though strongly partaking of the superst.i.tious, is not so blameable as that which I have known practised by some men of esteemed good understanding, who having a particular object in view, which they cannot attain by any human stratagem or contrivance, write pet.i.tions to the Emaum Mhidhie on Fridays, and by their own hands commit the paper to the river, with as much reverence as if they thought him present in the water to receive it. The pet.i.tion is always written in the same respectful terms, as inferiors here well know how to address their superiors; and every succeeding Friday the pet.i.tion is repeated until the object is accomplished, or the pet.i.tioner has no further inducement to offer one.

I have made particular inquiries whether such sensible people (as I have seen thus engaged) placed any dependence on this mode of pet.i.tioning. The only answer I have received, is, 'Those who think proper thus to pet.i.tion, certainly believe that it will be effectual, if they persevere in it.'

The New Moon is a festival in the family of every good Mussulmaun.[31]

They date the new moon from the evening it first become visible, and not as we do--from the moment it changes. The event is announced in Native cities by firing salutes from the field-pieces of Kings, Nuwaubs, &c.

Amongst the religious people there is much preparation in bathing and changing the dress against the evening the moon is expected to be visible, and when the guns have announced that it is visible, they have the Khoraun brought, which they open at the pa.s.sage where Mahumud praises G.o.d for this particular blessing. A small looking gla.s.s is then brought, on which pa.s.sage it is placed, and the book held in such a position that the moon may be first seen by the person reflected in the gla.s.s. They then repeat the prayer, expressly appointed for this occasion, and that done, the whole family rise and embrace each other, making salaams and reverence to their superiors and elders. The servants and slaves advance for the same purpose, and nothing is heard for some minutes, but 'May the new moon be fortunate!' reiterated from every mouth of the a.s.sembled family.

I cannot answer for the motives which actuate the ignorant people to bow when they first see the new moon; but the pious Mussulmaun, I am a.s.sured, bows to the Creator for the visible blessing, and not to the object.

The first eatables handed round to secure good luck and health throughout the month are sugar-candy and cheese. I fancy this is a mere zeenahnah custom, for I do not find the males so particular about eating this most extraordinary mixture as the females.

The servants' wages are paid by the month, and in well-regulated families the first day of the moon is hailed by dependants and domestics with no small share of anxiety. Indeed, these people make the moon of much more importance in the regulation of domestic affairs than the inhabitants of more polished countries, for they attribute the influence of that planet over the inhabitants of the earth in many extraordinary ways. It may be deemed superst.i.tious, but as my business is to relate the most material ceremonies among this people, I cannot well omit noticing some of their observances at this time.

If any person is ill, and bleeding is the only good remedy to be pursued, the age of the moon is first discussed, and if it happens to be near the full, they are inflexibly resolute that the patient shall not lose blood until her influence is lessened. And should it happen at the commencement of the second quarter, or a few days after the full, the difficulty is to be overcome by deprecating the evil influence of the moon over the patient, by burning a brand of straw which is flourished about the sick person's head, who is brought out into the moon's presence for this important operation.[32] Many equally extraordinary things of this sort I have been obliged to witness in the zeenahnah.

The full moon is deemed propitious for celebrating the marriage festivals.

If this be not possible, care is always to be taken that the ceremony does not fall at the period when she is in the unfavourable sign; they say the happiness of the young couple depends on this being carefully avoided, as in the opinion of every Mussulmaun 'the moon in Scorpio' is unpropitious for any business of moment.[33]

When a journey is contemplated the moon's age is the first consideration; indeed, the favourable signs of Madam Luna's movements are not only selected for commencing a journey, but for all undertakings of like importance;--whether to build, to write, to plant, to take medicine, &c.

What will be said of the singular custom, 'drinking the moon at a draught'? A silver basin being filled with water is held in such a situation that the full moon may be reflected in it; the person to be benefited by this draught is required to look steadfastly at the moon in the basin, then shut his eyes and quaff the liquid at one draught.[34]

This remedy is advised by medical professors in nervous cases, and also for palpitations of the heart. I have seen this practised, but I am not aware of any real benefit derived by the patient from the prescription.

When the planet Venus is in conjunction with the moon, they say the time is most favourable to offer prayers to G.o.d for any particular object they may have in view. At this time they write charms or talismans to be worn by children. I remember having witnessed a gentleman thus occupied, who wrote little sc.r.a.ps in the Arabic character to distribute amongst the children of his friends, who wore them enclosed in silver cases on their arms.

An eclipse of the moon is an event of great interest, both with the Mussulmaun and the Hindoo population, although they have very opposite ideas of the causes of an eclipse.

Many of the notions entertained by the lower cla.s.ses of Mussulmauns upon the nature of an eclipse are borrowed from the Hindoos.[34] Some think that it is caused by the anger of G.o.d towards the people of the earth; others say the moon is in debt, and many other equally odd conceits exist amongst the ignorant people, and among them only. Yet a sensation of awe is felt by most; and where is the intelligent creature who can view an eclipse or any other phenomenon of Nature without the same feeling of awe, although all are not equally ready to express the sensation?

Loud cries from the mixed population, Mussulmauns and Hindoos, announce the commencement of an eclipse, whether it be of the sun or the moon. The voice of the Mussulmaun is distinguished by the Namaazies'[35] call to prayers--'Allah wo uckbaar![36] (G.o.d alone is great!) To this summons the faithful attend diligently, and they are generally occupied in the form of prayer appointed by Mahumud until the shadow has pa.s.sed over the sun or moon eclipsed.

The ladies prepare offerings of corn, oil, and money to be distributed amongst the poor. The gentlemen give presents to the needy. The astronomer who predicts to his royal or n.o.ble master the exact period of an eclipse, is rewarded, when it is over, with money, a dress, and a crescent of pure gold in some instances. A bride elect sends sutkah[38] to her intended husband, accompanied by a goat or kid, which must be tied to the leg of his bedstead during the continuance of an eclipse: these offerings are afterwards distributed in charity. Women expecting to become mothers are carefully kept awake during an eclipse, as they declare the infant's security depends on the mother being kept from sleep; they are not allowed to use a needle, scissors, knife, or any other instrument during an eclipse, for fear of drawing blood, which would be injurious at that period, both to the mother and child; neither are the animals in a similar state neglected; a mixture of cow-dung and drugs is rubbed over the belly of such animals, whether cows, sheep, goats, &c., and all these are securely housed until the planet is again resplendent: they fancy that both the animal and its young would be endangered by exposure during the time of the eclipse.

The power of the moon on wounded persons is believed universally to be of dangerous tendency. I have heard many extraordinary relations by people who, as they tell me, have suffered from exposure to the moon whilst a wound was fresh. One person had received a severe sabre-cut on his arm; the place was sewed up by the barber (the only surgeon amongst the Natives), and being much exhausted he laid down to sleep in the open air.

The moon was near the full, and after some hours' exposure to her influence he awoke in great agony; the barber examined the arm early in the morning and found the cut in a state of corruption, the sewing having burst; the wound was cleansed, and dressed with pounded camphor; the place eventually healed, and the man lived many years to tell his story, always declaring his belief that the moon had been the cause of his sufferings; he was the more certain of this as he dreamed whilst exposed to her influence, that a large black woman (an inhabitant of the moon) had wrestled with him, and hurt his wound.

The usual application in India to a fresh wound is that of slacked lime. A man in our employ was breaking wood, the head of the hatchet came off, and the sharp edge fell with considerable force on the poor creature's foot; he bled profusely and fainted, lime was unsparingly applied, to the wound, the foot carefully wrapped up, and the man conveyed to his hut on a charpoy (bedstead), where he was kept quiet without disturbing the wound; at the end of a fortnight he walked about, and in another week returned to his labour.[39]

Lime is an article of great service in the domestic economy of the Natives.

I have experienced the good effects of this simple remedy for burns or scalds: equal proportions of lime, water, and any kind of oil, made into a thin paste, and immediately applied and repeatedly moistened, will speedily remove the effects of a burn; and if applied later, even when a blister has risen, the remedy never fails: I cannot say how it might act on a wound, the consequence of a neglected burn.

The lime used with p.a.w.n by the natives of India is considered very beneficial to health; and they use it in great quant.i.ties, considering that they never eat p.a.w.n without lime, and the most moderate p.a.w.n eaters indulge in the luxury at least eight times in the course of the day. The benefit of lime is worth the consideration of the medical world--as a preventive in some climates, as a renovater in others.

Shubh-burraat,[40] is the designation of one of the months of the Mussulmauns (you are aware their month is the duration of the moon). The night of the full moon Shubh-burraat is a period of great and interesting importance to the Mussulmaun people of every degree; for on this night they are persuaded the fate of every human being is fixed in heaven; and that whatever is to be their doom is then registered in the Book of Life.

Those who are to retain health, life, prosperity, or any other blessing, and those who are to be visited by sickness, sorrows, adversity or death; in short, whatever is to occur throughout the year is on this night a.s.suredly noted in heaven for each individual on earth.

On this night they are instructed also to remember their friends and relatives who have been separated from them by death, and the injunction is followed up with much pious respect and marked veneration. Food is cooked and portioned out in the name of each departed object of their regard, over which the elder of the family,--if a Maulvee is not available,--reads a certain form of prayer called Fahteeah[41]; this done, each portion (if convenient) is conveyed to the several tombs wherein those friends are deposited; or if not convenient to send the food to the burying ground, it is distributed amongst the poor of the city and the suburbs; the beggars congregating in those places to indulge in the luxuries prepared to the memory of the dead. The food prepared on this occasion must not contain any animal food. Bread of various kinds, sweet rice, and meetah[42] (a mixture of sugar, ghee, and flour), are the usual dainties I have observed in these offerings. Fireworks are in universal request on the night of Shubh-burraat, which is required to be pa.s.sed in wakefulness; and to this may be ascribed the never-varying custom of letting them off: it is an amus.e.m.e.nt these people take delight in at all times, and on this occasion most usefully, to keep them awake. The younger branches, at all events, derive this benefit from the pastime.

The religious community make it a night of strict devotion; they offer prayers and intercessions for the souls of their departed friends, since they imagine that this period, of all others, is most favourable to prayer, as they believe the heart is more open to the throne of mercy, the prayer more effectual, and that the real penitent suing for pardon on the night of Shubh-burraat, is certainly heard and his sins forgiven.

The Sheah sect attach still greater importance to this night, as the anniversary of the birth of Emaum Mhidhie.[43] They also remember Hasan and Hosein as martyrs; and in memory of their sufferings the zeearut[44]

(circuit as at Mahurrum), is performed by walking round the ground in front of their apartments, repeating the burial service, with some trifling alterations; likewise the salaams to the Prophets and Emaums are duly performed during this night of fate.

There is a singular opinion current amongst the Mussulmauns, that the trees hold converse at this momentous period.[45] The really pious characters amongst the Mussulmauns declare that they discountenance superst.i.tion in every way; but they strictly adhere to every habit or custom on record which was the practice of Mahumud and his family, the Emaums. Of course, they do not think the observances of Shubh-burraat are at all bordering on superst.i.tion, whatever may be thought of the practice by others.

[1] See p. 78.

[2] 'Idgah, the place where the rites of the 'Id festival are conducted. It generally consists of a pavement, with a wall to the west, facing east.

[3] See p. 42.

[4] _Angarkha_.

[5] _Najib_, 'n.o.ble'; the half-disciplined militia of Native States.

[6] _Kirch_, a straight thrusting sword.