Part 42 (2/2)
'The Vizier at last went to the same Durweish who had befriended him in his hour of need, and related to him the obstacle to his enjoyment of the blessings and honours which had crowned his success, and hoped from this holy-minded man to ascertain the meaning of that perplexing sentence, ”Alas, the world!” The Durweish could not, or would not explain the old man's meaning; but willing to do the Vizier all possible service, he proposed giving him again the necessary pa.s.sport to the inhabitant of the garden.
'The fragment of a pitcher was again traced with the mystic characters, and with this in his hand the Vizier at midnight sought the tomb, where he found as easy access as on the former occasion. Everything he saw seemed doubly beautiful to his imagination since his former visit. He entered by the emerald gate and found the old man enjoying the magnificent and sense-devouring scene, with as much delight as mortals are wont to show when content fills the heart of man.
'”I know your second errand, my friend,” said the old man, ”and am quite as willing to oblige you as on your first visit. Know then, Vizier, that whilst an inhabitant of earth, I followed the humble occupation of a village barber; by shaving and paring nails I earned my daily bread, and maintained my family. Sometimes I collected ten pice in my day of labour from house to house, and if twelve crowned my efforts I was fortunate.
'”Many years pa.s.sed over my head in this way, when one day I was less successful in my calling, and but half my usual earnings was all I had gained. On my way home I was ruminating on the scantiness of the meal likely to be procured by five pice for my family of seven people; the season was one of such great scarcity, that ten pice on other days had been of late barely sufficient to procure our daily food; and even with twelve we thought our wants had been but inadequately supplied. I went on grieving,--more for my family than myself, it is true,--and could have cried at the thought of the small portion of bread and dhall I should see allotted to each individual dependant on me.
'”In my progress towards home, whilst regretting my poverty, I saw an unfortunate beggar, whose earnest entreaty seemed to make no impression on those who pa.s.sed him by; for, in truth, when money is scarce and corn dear, people's hearts grow somewhat cold to the distresses of those who have no claim by kindred ties. But with me it was otherways: my scantiness seemed to make me more tender to the sorrows of my fellow-creatures. Poor soul, said I to myself, thou art starving, and no one gives ear to thy complaints; now if I take home this scanty produce of my day's labour, it will not give a meal to all my household; besides, they dined with me tolerably well yesterday. We shall not starve by one day's fasting; to-morrow Divine Providence may send me in the way of more bearded men than I have met to-day. I am resolved this poor man shall have the benefit of a good meal for once, which he supplicates for in the name of G.o.d.
'”I then went to the beggar and threw the five pice into his upheld wrapper. 'There, brother,' said I, 'it is all I have; go, make yourself happy in a good meal, and remember me in your prayers.' 'May Heaven give you plenty in this world and bless your soul in the next!' was his only response. That prayer was heard, for during my further sojourn on earth abundance crowned my board; and here, it is unnecessary to remark on the bounties by which you perceive I am surrounded.
'”That I said _Alas, the world!_ was from the reflection that I did but one act of real charity whilst I remained in it, and see what an abundance rewards me here. Had I known how such things are rewarded hereafter, I should have been more careful to have embraced the pa.s.sing opportunities, while I walked with my fellow-man on earth. That I said, _Alas, the world_! to you, was an intended admonition to mankind; to convince them of the blessings bestowed in this world of bliss eternal, in reward for every proper use to which the benefits they received in their probationary state of existence may have been devoted. Go, friend! and profit by the example I present of heavenly rewards! Persevere in a course of practical charity in that world you still inhabit; and secure, whilst you may, the blessed rewards of eternity!”'
[1] This term does not appear in the ordinary dictionaries or Census reports. Sir C. Lyall, with much probability, suggests that the correct form is Chalapdar, 'a cymbal player'.
[2] A saint, Sayyid Ahmad Kabir, is buried at Bijaimandil, Delhi.
T.W. Beale, _Oriental Biographical Dictionary, s.v._
[3] Fire-walking is practised by many Musalman devotees. In a case recorded on the NW. frontier, a fakir and other persons walked through a fire-trench and showed no signs of injury; others came out with blistered feet and were jeered at as unorthodox Musalmans; a young Sikh, shouting his Sikh battle-cry, performed the feat, and as he escaped uninjured, a riot was with difficulty prevented.--T.L.
Pennell, _Among the Wild Tribes of the Afghan Frontier_, 1909, p. 37, See M.L. Dames, 'Ordeals by Fire in the Punjab' (_Journal Anthropological Society, Bombay_, vol. iv). The subject is fully discussed by Sir J. Frazer, _The Golden Bough_[3], part vii, vol. ii, 1913, pp. 5 ff.
[4] Madari fakirs, who take their names from Badi-ud-din Madar Shah, a disciple of Shaikh Muhammad Taifuri Bastami, who died A.D. 1434 at the ago of 124 years, and is buried at Makanpur in the Cawnpur District, where an annual fair is held at his tomb. On the anniversary of his death food is offered here, and amulets _(baddhi)_ are hung round the necks of children. Some light a charcoal fire, sprinkle ground sandalwood on it, and jumping into it, tread out the embers with their feet, shouting out _dam Madar_, 'by the breath of Madar!' the phrase being regarded as a charm against snake-bite and scorpion stings. After the fire-walk the feet of the performers are washed and are found to be uninjured. Others vow a black cow, sacrifice it, and distribute the meat to beggars. The rite is of Hindu origin, and Hindus believe that the saint is an incarnation of their G.o.d Lakshmana.--Jaffur Sharreef, _Qanoon-e-Islam_, 158 f.: W. Crooke, _Tribes and Castes of the NW. P. and Oudh_, iii.
397 ff.
[5] Dafali, from _daf_, a drum.
[6] _Mela_.
[7] Shaikh Saddu is the special saint of women. His name was Muhi-ud-din, and he lived at Amroha or Sambhal, in the United Provinces of Agra and Oudh. Some unorthodox Musalmans offer food in the name, and hold a session, in which a female devotee becomes possessed. A woman who wants a child says to her: 'Lady! I offer my life to you that I may have a child', whereupon the devotee gives her betel which she has chewed, or sweets, and this is supposed to bring about the desired result (Jaffur Shurreef, _Qanoon-e-Islam_, 184 f: W.
Crooke, _Popular Religion and Folklore of Northern India_, i. 204). In Bihar it is said that he had a lamp with four wicks, on lighting which, four Jinns appeared, and he used them for the purpose of debauchery. Finally, another Jinn slew him. People become possessed in his name, and when summoned in cases of illness or trouble, announce that a goat or a c.o.c.k must be sacrificed to the saint (_Census Report, Bengal_, 1901, i. 180).
[8] _Chiragh_, an earthenware cup in which a wick is lighted.
[9] _Kahani_, a folk-tale.
[10] This tale comes from the Nala-Damayanti Saga. Nala finds a snake in danger of death from a jungle fire, saves it, and is bitten by the reptile, in the forehead, which causes him to become weak, deformed, and black in colour. The snake turns out to be the King Snake, Karkotaka. He says to Nala: 'I gave you this bite for your good, as you will soon learn, in order that your deformity may conceal you in carrying out your plans' (C.H. Tawney, _Katha-saral-Sagara_, i.
564 f.: C.H. Bompas, _Folklore of the Santal Parganas_, 149 ff.).
[11] _Pipal, Ficus religiosa_.
[12] A common Indian folk-tale. In one of the most common versions the jackal tricks the ungrateful tiger, and induces him to go back to his cage.
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