Observations on the Mussulmauns of India Part 34

The tomb I am about to describe is that erected over the remains of Shah Allum;[9] and situated within view of the mausoleum of the righteous plebeian, Shah Nizaam. It is a simple, unadorned grave; no canopy of marble, or decorated hall, marks here the peaceful rest of a monarch, who in his life-time was celebrated for the splendour of his Court; a small square spot of earth, enclosed with iron railings, is all that remains to point to posterity the final resting place of the last monarch of Hindoostaun. His grave is made by his favourite daughter's side, whose affection had been his only solace in the last years of his earthly sufferings; a little masonry of brick and plaster supports the mound of earth over his remains, on which I observed the gra.s.s was growing, apparently cultured by some friendly hand. At the period of my visit, the solitary ornament to this last terrestrial abode of a King was a luxuriant white jessamine tree, beautifully studded with blossoms, which scented the air around with a delightful fragrance, and scattered many a flower over the grave which it graced by its remarkable beauty, height, and luxuriance.

The sole canopy that adorns Shah Allum's grave is the rich sky, with all its resplendent orbs of day and night, or clouds teeming with beneficent showers. Who then could be ambitious, vain, or proud, after viewing this striking contrast to the grave of Shah Nizaam? The vain-glorious humbled even in the tomb;--the humble minded exalted by the veneration ever paid to the righteous.

I was persuaded to visit the ruins of antiquity which are within a morning'

s drive of Delhi. Nothing that I there witnessed gave me so much pleasure as the far-famed Kootub, a monument or pillar, of great antiquity, claimed equally by the Hindoo and Mussulmaun as due to their respective periods of sovereign rule. The site is an elevated spot, and from the traces of former buildings, I am disposed to believe this pillar, standing now erect and imposing, was one of the minarets of a mosque, and the only remains of such a building, which must have been very extensive, if the height and dimensions of the minaret be taken as a criterion of the whole.[10]

This pillar has circular stairs within, leading to galleries extending all round, at stated distances, and forming five tiers from the first gallery to the top, which finishes with a circular room, and a canopy of stone, open on every side for the advantage of an extensive prospect. Verses from the Khoraun are cut out in large Arabic characters on the stones, which form portions of the pillar from the base to the summit in regular divisions; this could only be done with great labour, and, I should imagine, whilst the blocks of stone were on the level surface of the earth, which renders it still more probable that it was a Mussulmaun erection.

The view from the first gallery was really so magnificent, that I was induced to ascend to the second for a still bolder extent of prospect, which more than repaid me the task. I never remember to have seen so picturesque a panorama in any other place. Some of my party, better able to bear the fatigue, ascended to the third and fourth gallery. From them I learned that the beauty and extent of the view progressively increased until they reached the summit, from whence the landscape which fell beneath the eye surpa.s.sed description.

On the road back to Delhi, we pa.s.sed some extensive remains of buildings, which I found on inquiry had been designed for an observatory by Jhy Sing,[11]--whose extraordinary mind has rendered his name conspicuous in the annals of Hindoostaun,--but which was not completed while he lived. It may be presumed, since the work was never finished, that his countrymen either have not the talent, or the means to accomplish the scientific plan his superior mind had contemplated.

At the time I visited Delhi, I had but recently recovered from a serious and tedious illness; I was therefore ill-fitted to pursue those researches which might have afforded entertaining material for my pen, and must, on that account, take my leave of this subject with regret, for the present, and merely add my acknowledgments to those kind friends who aided my endeavours in the little I was enabled to witness of that remarkable place, which to have viewed entirely would have taken more time and better health than I could command at that period. I could have desired to search out amongst the ruined mausoleums for those which contain the ashes of ill.u.s.trious characters, rendered familiar and interesting by the several anecdotes current in Native society, to many of which I have listened with pleasure, as each possessed some good moral for the mind.

It is my intention to select two anecdotes for my present Letter, which will, I trust, prove amusing to my readers; one relates to Jhaungeer,[12]

King of India; the other to Kaareem Zund, King of Persia. I am not aware that either has appeared before the public in our language, although they are so frequently related by the Natives in their domestic circles. If they have not, I need hardly apologise for introducing them, and on the other hand, if they have before been seen, I may plead my ignorance of the circ.u.mstance in excuse for their insertion here.

I have already noticed that, among the true Mussulmauns, there are no religious observances more strictly enforced than the keeping the fast of Rumzaun, and the abstaining from fermented liquors. It is related, however, that 'A certain king of India, named Jhaungeer, was instructed by his tutors in the belief, that on the day of judgment, kings and rulers will not have to answer either for the sin of omission or commission, as regards these two commands; but that the due administration of justice to the subjects over whom they are placed, will be required at the hands of every king, ruler, or governor, on the face of the earth.

'Jhaungeer was determined to walk strictly in the path which he was a.s.sured would lead him to a happy eternity; and, therefore, in his reign every claim of justice was most punctiliously discharged. Each case requiring decision was immediately brought to the foot of the throne; for the King would not allow business of such importance to his soul's best interest to be delegated to the guardianship of his Vizier, or other of his servants; and in order to give greater facility to complainants of every degree, the King invented the novel contrivance of a large bell, which was fixed immediately over his usual seat on the musnud, which bell could be sounded by any one outside the palace gate, by means of a stout rope staked to the ground. Whenever this alarum of justice was sounded in the King's ear, he sent a trusty messenger to conduct the complainant into his presence.[13]

'One day, upon the bell being violently rung, the messenger was commanded to bring in the person requiring justice. When the messenger reached the gate, he found no other creature near the place but a poor sickly-looking a.s.s, in search of a scanty meal from the stunted gra.s.s, which was dried up by the scorching sun, and blasts of hot wind which at that season prevailed. The man returned and reported to the King that there was no person at the gate.

'The King was much surprised at the singularity of the circ.u.mstance, and whilst he was talking of the subject with his n.o.bles and courtiers, the bell was again rung with increased violence. The messenger being a second time despatched, returned with the same answer, a.s.suring the King that there was not any person at or within sight of the gate. The King, suspecting him to be a perverter of justice, was displeased with the man, and even accused him of keeping back a complainant from interested motives.

It was in vain the messenger declared himself innocent of so foul a crime; a third time the bell rang, "Go," said the King to his attendants, "and bring the supplicant into my presence immediately!" The men went, and on their return informed the King that the only living creature near the gate was an a.s.s, poor and manged, seeking a scanty meal from the parched blades of gra.s.s. "Then let the a.s.s be brought hither!" said the King; "perhaps _he_ may have some complaint to prefer against his owner."

'The courtiers smiled when the a.s.s was brought into the presence of the monarch, who upon seeing the poor half-starved beast covered with sores, was at no loss for a solution of the mysterious ringing at the bell, for the animal not finding a tree or post against which he could rub himself, had made use of the bell-rope for that purpose.

"Enquire for the owner of the a.s.s!" commanded the King, "and let him be brought before me without delay!" The order promptly given, was as readily obeyed; and the hurkaarahs (messengers, or running footmen) in a short time introduced a poor Dhobhie[14] (washerman) who had owned the a.s.s from a foal. The plaintiff and defendant were then placed side by side before the throne, when the King demanded, "Why the sick a.s.s was cast out to provide for itself a precarious subsistence?" The Dhobhie replied, "In truth, O Jahaum-punah![15] (Protector or Ruler of the World), because he is grown old and unserviceable, afflicted with mange, and being no longer able to convey my loads of linen to the river, I gave him his liberty."

'"Friend," said the King, "when this thine a.s.s was young and healthy, strong and l.u.s.ty, didst thou not derive benefits from his services? Now that he is old, and unable from sickness to render thee further benefits, thou hast cast him from thy protection, and sent him adrift on the wide world; grat.i.tude should have moved thee to succour and feed so old and faithful a servant, rather than forsake him in his infirmities. Thou hast dealt unjustly with this thy creature; but, mark me, I hold thee responsible to repair the injury thou hast done the a.s.s. Take him to thy home, and at the end of forty days attend again at this place, accompanied by the a.s.s, and compensate to the best of thy power, by kind treatment, for the injury thou hast done him by thy late hard-hearted conduct."

'The Dhobhie, glad to escape so well, went away leading the a.s.s to his home, fed him with well-soaked gram (grain in general use for cattle), and nicely-picked gra.s.s, sheltered him from the burning sun, poured healing oil into his wounds, and covered his back to keep off the flies; once a day he bathed him in the river. In short, such expedients were resorted to for the comfort and relief of the a.s.s, as were ultimately attended with the happiest effects.

'At the expiration of the forty days, the Dhobhie set off from his home to the palace, leading his now lively a.s.s by a cord. On the road the pa.s.sers-by were filled with amazement and mirth, at the manners and expressions of the Dhobhie towards his led a.s.s. "Come along, brother!--Make haste, son!--Let us be quick, father!--Take care, uncle!"

'"What means the old fool?" was asked by some; "does he make his a.s.s a relation?"--"In truth," replied the Dhobhie, "my a.s.s is a very dear old friend, and what is more, he has been a greater expense to me than all my relations latterly: believe me, it has cost me much care and pains to bring this a.s.s into his present excellent condition." Then relating the orders of the King, and his own subsequent treatment of the beast, the people no longer wondered at the simple Dhobhie's expressions which had prompted them at first to believe he was mad.

'The King, it is related, received the Dhobhie graciously, and commended and rewarded him for his careful attention to the animal; which in his improved condition became more useful to his master than he had ever been, through the King's determination to enforce justice even to the brute creation.'

The second anecdote, translated for me by the same kind hand, is often related, with numerous embellishments, under the t.i.tle of 'Khareem Zund'.[16]

'Khareem Zund ruled in Persia. One day he was seated in the verandah of his palace smoking his hookha, and, at the same time, as was his frequent practice, overlooking the improvements carried on by masons and labourers, under the superintendence of a trusty servant. One of the labourers, who was also named Khareem, had toiled long, and sought to refresh himself with a pipe. The overseer of the work, seeing the poor man thus engaged, approached him in great wrath, rated him severely for his presumption in smoking whilst he stood in the presence of his sovereign, and striking him severely with a stick, s.n.a.t.c.hed the pipe from the labourer and threw it away. The poor wretch cared not for the weight of the blow so much as for the loss of his pipe: his heart was oppressed with the weight of his sorrows, and raising his eyes to Heaven he cried aloud, "Allah Khareem!"[17] (G.o.d is merciful!), then lowering his eyes, his glance rested on the King, "App Khareem!" (thou art named merciful!), from whom withdrawing his eyes slowly he looked at his own mean body, and added, "Myn Khareem!" (I am called merciful!).

'The King, who had heard the labourer's words, and witnessed with emotion the impressive manner of lifting his eyes to Heaven, had also seen the severity of the overseer to the unoffending labourer; he therefore commanded that the man should be brought into his presence without delay, who went trembling, and full of fear that his speech had drawn some heavy punishment on his head.

'"Sit down," said the King.--"My sovereign pardon his slave!" replied the labourer.--"I do not jest; it is my pleasure that you sit down," repeated the King; and when he saw his humble guest seated, he ordered his own silver hookha to be brought and placed before the poor man, who hesitated to accept the gracious offer; but the King a.s.sured him in the kindest manner possible it was his wish and his command. The labourer enjoyed the luxury of a good hookha, and by the condescending behaviour of the King his composure gradually returned.

'This King, who it would seem delighted in every opportunity that offered of imparting pleasure and comfort to his subjects of all ranks and degrees, seeing the labourer had finished his second chillum[18] (contents of a pipe) told him he had permission to depart, and desired him to take the hookha and keep it for his sake. "Alas, my King!" said the labourer, "this costly silver pipe will soon be stolen from me; my mud hut cannot safely retain so valuable a gift; the poor mazoor[19] inhabits but a chupha (or coa.r.s.e gra.s.s-roofed) hut."--"Then take materials from my store-houses to build a house suited to your hookha," was the order he received from the King; "and let it be promptly done! I design to make you one of my overseers; for _you_, Khareem, have been the instrument to rouse _me_ to be Khareem (merciful); and I can now approach Allah with increased confidence. Who is the only true Khareem!"'

[1] Akbar Shah II, King of Delhi, A.D. 1806-37.

[2] _Mahall_.

[3] _Darvesh_, 'a religious mendicant'.

[4] Mansur 'Ali Khan, Safdar Jang, Nawab of Oudh (A.D. 1739-56), his successors being--his son, Shuja-ud-daula (1756-75); his son, Asaf-ud-daula (1775-97); his reputed son Wazir 'Ali (1797-8); Sa'a dat 'Ali Khan, half-brother of Asaf-ud-daula (1798-1814); his son, Ghazi-ud-din Haidar (1814-37). The tomb of Safdar Jang is near that of the Emperor Humayun. 'This tomb in one of the last great Muhammadan architectural efforts in India, and for its age it deserves perhaps more commendation than is usually accorded to it. Though the general arrangement of the tomb in the same as that of the Taj, it was not intended to be a copy of the latter' (H.C. Fanshawe, _Delhi Past and Present_, 1902, 246 f., with a photograph). For a different appreciation, see Sleeman, _Rambles_, p. 507.

[5] _Subahdar_, the Viceroy or Governor of a Subah or Province of the Moghul Empire.

[6] Ghazi-ud-din announced his independence of Delhi under the advice of his Minister, Agha Mir.

[7] Shaikh Nizam-ud-din. Auliya, one of the n.o.blest disciples of Shaikh Farid-ud-din Shakkarganj; born at Budaun, A.D. 1236, died at Delhi, 1325.

[8] The entrance to the Dargah was built by Firoz Shah, and bears the date A.D. 1378. The structure over the tomb has been rebuilt by many pious donors, and little of the original work is left (Fanshawe, op. cit., 235 ff.; Sleeman, _Rambles_, 490 ff., 507).

[9] Shah 'Alam II, King of Delhi, A.D. 1759-1806. 'Three royal graves in the little court to the south side of the mosque lie within a single marble enclosure--that on the last is the resting-place of Akbar Shah II (died 1837 A.D.); the next to it is that of Shah Alam II (died 1806), and then beyond an empty s.p.a.ce, intended for the grave of Bahadur Shah, [the last King of Delhi], buried at Rangoon, comes the tomb of Shah Alam Bahadur Shah, a plain stone with gra.s.s on it' (Fanshawe, 281 f.; Sleeman, _Rambles_, 500).

[10] Qutb, 'the polar star'. The pillar, 238 feet in height, was begun by Qutb-ud-di Aibak (A.D. 1206-10), and there are inscriptions of Altamsh or Iltutmish, his son-in-law. It is entirely of Muhammadan origin, and was primarily intended to serve as a minaret to Qutb-ud-din's mosque adjoining it; but its name refers to the saint Qutb-ud-din, buried close by. (Fanshawe, 265 ff.; Sleeman, _Rambles_, 492 ff.)

[11] This observatory was built by Raja Jai Singh of Jaipur (A.D.

1693-1743) in 1724. He also erected similar observatories at Benares, Multan, Ujjain, and Jaipur (Fanshawe, 247).

[12] Jahangir, eldest son of the Emperor Akbar, reigned A.D. 1605-27.

[13] 'The first order that I issued was for the setting up of a Chain of Justice, so that if the Officers of the Courts of Justice should fail in the investigation of the complaints of the oppressed, the injured person might come to this chain and shake it, and so give notice of their wrongs. I ordered that the chain should be made of pure gold, and be thirty _gaz_ [yards] long, with sixty bells upon it. The weight of it was four Hindustani _mans_ [8 lb.] of 'Irak.

One end was firmly attached to a battlement of the fort of Agra, the other to a stone column on the bank of the river' (_Memoirs of Jahangir_ in Sir H.M. Elliot, _History of India_, vi. 284). It does not appear that this silly contrivance was ever used, and it was meant only for parade. Raja Anangpal had already set up a similar bell at Delhi (ibid. vi. 262, iii. 565).

[14] _Dhobi_.

[15] _Jahan-panah_.

[16] Karim Khan, of the Zand tribe, defeated the Afghans and secured the Kingdom of Fars or Southern Persia, with his capital at Shiraz. He died at an advanced age, A.D. 1779 (Sir J. Malcolm, _History of Persia_, 1829, ii. 58 ff.).

[17] _Allah Karim, Ap Karim, Main Karim_.

[18] _Chilam_, the clay bowl of a water-pipe: its contents.

[19] _Mazdur_, a day labourer.

LETTER XXI

Natural Productions of India.--Trees, shrubs, plants, fruits, &c.--Their different uses and medicinal qualities.--The Rose.--Native medical practice.--Antidote to Hydrophobia.--Remedy for the venom of the Snake.--The Chitcherah (Inverted thorn).--The Neam-tree.--The Hurrundh (Castor-tree).--The Umulta.s.s (Ca.s.sia-tree).--The Myrtle.--The Pomegranate.--The Tamarind.--The Jahmun.--The Mango.--The Sherrefah.--White and red Guavers.--The Damascus Fig.--The Peach, and other Fruits.--The Mahdhaar (Fire-plant).--The Sirrakee and Sainturh (Jungle-gra.s.s).--The Bamboo, and its various uses enumerated.