Part 18 (2/2)

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.

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