Part 3 (2/2)
Many of the rigidly zealous, among the females, mortify themselves by wearing their suit of mourning, during the ten days, without changing; the dress is worn next the skin, and, in very warm weather, must be comfortless after the first day--but so it is; and so many are the varieties of self-inflicted privations, at this period, that my letter might be filled with the observations I have made. I cannot, however, omit to mention my old woman-servant (ayah[35]), whose mode of abstinence, in remembrance of Hosein, is rigidly severe; my influence does not prevail in dissuading her, although I fear the consequences to her health will be seriously felt if she persist in the fulfilment of her self-imposed trial.
This poor old creature resolves on not allowing one drop of water, or any liquid, to pa.s.s her lips during the ten days' mourning; as she says, 'her Emaum, Hosein, and his family, suffered from thirst at Kraabaallah, why should such a creature as she is be indulged with water?' This shows the temper of the people generally; my ayah is a very ignorant old woman, yet she respects her Emaum's memory.[36]
The Tazia, you are to understand, graces the houses of all good Mussulmauns in India, who are not of the sect called Soonies. This model of their Emaum's tomb is an object of profound respect. Hindoos, even, on approaching the shrine, bow their heads with much solemn gravity; I often fancied they mistook the Tazia for a Bootkhanah[37] (the house of an idol).
It is creditable to the Mussulmauns, that they do not restrict any profession of people from visiting their a.s.semblies; there is free admission granted when the Emaum-baarah is first lighted up, until the hour of performing the service, when strangers, that is the mult.i.tude, are civilly requested to retire. Every one is expected, on entering the outward verandah, to leave their shoes at the threshold of the sanctuary;[38] none but Europeans have any occasion to be reminded of this, as it is a well known and general observance with all degrees of natives in Asia. The servants, in charge of the Emaum-baarah, are responsible for the due observance of respect to the place, and when any foreigners are advancing, they are politely requested to leave their shoes outside; which must be complied with, or they cannot possibly be admitted.
Some few years since, a party of young gentlemen, from cantonments, had made up their minds to evade the necessity for removing their boots, on the occasion of a visit to one of the great men's Emaum-baarahs, at a Native city; they had provided themselves with white socks, which they drew over their boots before leaving their palkies. The cheat was discovered by the servants in attendance, after they had been admitted; they made a precipitate retreat to avoid the consequences of a representation to the Resident, by the proprietor of the Emaum-baarah; who, hearing of the circ.u.mstance, made all possible inquiry, without, however, discovering the names of the gentlemen, who had thus, in his opinion, violated the sanctuary.
The Natives are aware that the Resident sets the bright example of conforming to the observances of the people, over whom he is placed as governor and guardian; and that he very properly discountenances every attempt of his countrymen to infringe on their rights, prejudices, or privileges; and they have, to my knowledge, always looked up to him as to a parent and a friend, from the first to the last day of his exalted station amongst them. Many a tear marked the regret of the Natives, when their best, their kindest, earthly friend quitted the city he had blessed by his presence; and to the latest page of their history, his memory will doubtless be cherished with sincere veneration and respectful attachment.[39]
The poor people vie with their rich neighbours, in making a brilliant light in their little halls containing the Tazia; the very poorest are liberal in the expenditure of oil and tallow candles--I might say extravagantly so, but for the purity of their intentions, supposing it to be a duty--and they certainly manifest their zeal and respect to the utmost of their power; although many, to my knowledge, live all the year round on the very coa.r.s.est fare, to enable them to show this reverence to their Emaum's memory.
The ladies a.s.semble, in the evening, round the Tazia they have set up in their purdahed privacy--female friends, slaves, and servants, surrounding the mistress of the house, in solemn gravity.
The few females who have been educated are in great request at this season; they read the Dhie Mudgelluss, and chant the Musseeah with good effect.
These women, being hired for the purpose, are detained during the ten days; when the Mahurrum ceases, they are dismissed to their own homes, loaded with the best gifts the good lady their employer can conveniently spare, commensurate with the services performed. These educated females are chiefly daughters of poor Syaads, who have not been married for the lack of a dowry; they live devoutly in the service of G.o.d, according to their faith. They are sometimes required, in the families of the n.o.bility, to teach the Khoraun to the young ladies, and, in that capacity, they are called Oustaardie, or more familiarly Artoojee.[40]
As I have mentioned before, the Musseeah narrative of the sufferings at Kraabaallah is a really pathetic and interesting composition; the work being conveyed in the language of the country, every word is understood, and very deeply felt, by the females in all these a.s.semblies, who, having their hearts softened by the emphatic chantings of the readers, burst into violent tears and sobbings of the most heart-rending description. As in the gentlemen's a.s.sembly, they conclude with Mortem, in which they exercise themselves until they are actually exhausted; indeed, many delicate females injure their health by the violence and energy of their exertions, which they nevertheless deem a most essential duty to perform, at all hazards, during the continuance of Mahurrum.
This method of keeping Mahurrum is not in strict obedience to the Mahumudan laws; in which code may be found prohibitions against all violent and excessive grief--tearing the hair, or other expressions of ungovernable sorrow.[41]
I have observed that the Maulvees, Moollahs,[42] and devoutly religious persons, although mixing with the enthusiasts on these occasions, abstain from the violent exhibition of sorrows which the uninformed are so p.r.o.ne to indulge in. The most religious men of that faith feel equal, perhaps greater sympathy, for the sufferings of the Emaums, than those who are less acquainted with the precepts of the Khoraun; they commemorate the Mahurrum without parade or ostentatious display, and apparently wear mourning on their hearts, with their garb, the full term of forty days--the common period of mourning for a beloved object; but these persons never join in Mortem, beating b.r.e.a.s.t.s, or other outward show of sadness, although they are present when it is exercised; but their quiet grief is evidently more sincere.
I have conversed with many sensible men of the Mussulmaun persuasion on the subject of celebrating Mahurrum, and from all I can learn, the pompous display is grown into a habit, by a long residence amongst people, who make a merit of showy parades at all their festivals. Foreign Mussulmauns are equally surprised as Europeans, when they visit Hindoostaun, and first see the Tazia conveyed about in procession, which would be counted sacrilegious in Persia or Arabia; but here, the ceremony is not complete without a mixture of pageantry with, the deeply expressed and public exposure of their grief.[43]
The remarkable plainness of the mosque, contrasted with the superb decorations of an Emaum-baarah, excited my surprise. I am told by the most venerable of Syaads, 'The Mosque is devoted only to the service of G.o.d, where it is commanded no worldly attractions or ornaments shall appear, to draw off the mind, or divert the attention, from that one great object for which the house of prayer is intended'. An Emaum-baarah is erected for the purpose of doing honour to the memory of the Emaums, and of late years the emulative spirit of individuals has been the great inducement to the display of ornamental decorations.
It is rather from their respect to the Founder of their religion and his descendants, than any part of their profession of faith, that the Mussulmaun population of Hindoostaun are guided by in these displays, which are merely the fas.h.i.+on of other people whom they imitate; and with far different motives to the weak-minded Hindoos, who exalt their idols, whilst the former thus testify their respect to worthy mortals only. This is the explanation I have received from devout Mussulmauns, who direct me to remark the strong similarity--in habit only, where 'the faith' is not liable to innovations--between themselves and the Hindoo population;--the out-of-door celebrations of marriage festivals, for instance, which are so nearly resembling each other, in the same cla.s.ses of society, that scarcely any difference can be discovered by the common observer.
Idolatry is hateful to a Mussulmaun, who acknowledges 'one only true G.o.d', and 'Him alone to be wors.h.i.+pped'.[44] They respect, venerate, love, and would imitate, their acknowledged Prophet and the Emaums (who succeeded Mahumud in the mission), but they never wors.h.i.+p them, as has been often imagined. On the contrary, they declare to me that their faith compels them 'to believe in one G.o.d, and that He alone is to be wors.h.i.+pped by the creature; and that Mahumud is a creature, the Prophet sent by G.o.d to make His will known, and declare His power. That to bow down and wors.h.i.+p Mahumud would be gross idolatry; and, although he is often mentioned in their prayers, yet he is never prayed to. They believe their Prophet is sensible of whatever pa.s.ses amongst his true disciples; and that, in proportion as they fulfil the commands he was instructed by G.o.d to leave with them, so will they derive benefit from his intercession, on that great and awful day, when all mankind shall appear before the judgment seat of G.o.d.'
[1] _Imambara_, 'enclosure of the Imam', the place where the Muharram rites are performed, as contrasted with Masjid, a mosque, and 'Idgah, where the service at the 'Id festivals is conducted.
[2] _Ta'ziya_, 'consoling'. The use of these miniature tombs is said to date from the time of Amir Taimur (A.D. 1336-1405), who on his return from Karbala made a model of Husain's tomb. See a good account of them in Sir G. Birdwood, _Sva_, 173 ff.
[3] _Abrak_, tale.
[4] From Karbala, the place of pilgrimage.
[5] _Mardanah_.
[6] _Maqbarah_, 'place of graves'.
[7] _Shatranj[-i]_, a chequered cloth, from _shatrang_, the game of chess.
[8] _Majlis_.
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