Qanoon-e-Islam or Customs of The Moosulmans of India

/
londoit.Iorbury^JHenSc Co. September. 2832.
Am.
imMEE WOMAI^ BECEEB BVT TS
If Ell J]Er>'rjE]LS
QANOON E-ISLAM,
rti$toins of
tfit
iinaoûlmang of Jndta;
roMrr.iMNc a
FULL AND EXACT ACCOUNT
THEIR VARIOUS RITES AND CEREMONIES,

FROM THE
MOMENT OF BIRTH
TILL
THE HOUR OF DEATH.
/
By
JAFFUR SHURREEF,
(A Native of the Deccan)
COMPOSED UNDER THE DIRECTION
G. A.
<)!',
AND TRANSLATED BY
HERKLOTS,
M.D.
SURGEON ON THE MADRAS RSTABMSHM ENT.
LONDON:
PAR BURY, ALLEN,
and CO.
LEADENHALL STREET.
M.DCCC.XXXII.
LONDON:
Printed by
J. L.
COX and SON,
Great Queen Street,
LincoliVs-Inn Fields.
TO
THE HONOURABLE
THE CHAIRMAN, DEPUTY CHAIRMAN,

AND
COURT OF DIRECTORS
OF THK
THIS WORK,
rUIiLISIlKD UxVDER
THEtU KIND AND LIDERAT. PATRONAGE,

RELATING TO
ANf
IMPORTANT AND INTERESTING CLASS OF BRITISH SUBJECTS
UNDER THEIR GOVERNMENT,

IS,
WITH PERMISSION,
MOST RESPECTFULLY DEDICATED

By
THEIR VERY OBEDIENT AND HUMBLE SERVANT,
G. A.
HERKLOTS.
TRANSLATOR'S PREFACE,
The
manners, customs, social habits, and
reli-
gious rites of nations, have ever been esteemed an

object of rational and interesting inquiry
wîth
this view,
travellers
hence,
have explored the
re-
motest regions, and antiquaries pushed their researches into the farthest verge of recorded history.
The
toils
of the journey, the uncongeniality of
climate, the savage character of the inhabitants,
have not been able to deter the progress of the

former
the labour of solitary study, the scantiness
of materials, or the dark mists of antiquity, have

failed to
damp
the ardour of the latter.
venturous foot of
forests of
Africa,
of the
and
man
The ad-
has penetrated the dark
America, crossed the burning deserts of
and ascended the
Himalaya
visited the
lofty
snow-clad summits
his ships have
swept the ocean
most sequestered shores, from the
dreary abodes of the torpid Esquimaux to the

tepid isles of cheerful Otaheita and the inhospitable coast of the cannibals of
though nature, inanimate and
New
Zealand
irrational,
and
has not
TRANSLATOR'S PREFACE.
VI
escaped his notice, yet his
own
species
under
every variety of form has chiefly attracted his

attention
and engrossed
his reflections
feeling, in
the words of the poet, that

" The proper study of mankind
If the
manners and customs of other
men be worthy
tribes of
of our study, certainly not less so
Mohummudan
are those of the
They
man."
is
natives of India.
are the immediate descendants of the race
of conquerors
who
exercised supreme dominion
over the greater part of that vast country for so
many centuries, until it fell into British hands.

As their successors in Indian rule, we must naturally feel a curiosity regarding the character
habits of our predecessors in

jects.
And
and
power now, our sub;
not a topic of philosophical spe-
it is
culation merely, but a matter of real practical

to
understand thoroughly a people with
whom we
have constant transactions and daily
utility,
intercourse, in the relations of public officers, soldiers,
and subjects,
in administering the govern-
ment of the country.

The utility of a work directed
so obvious, that
small
surprise
it
appears to
something of
hitherto been undertaken.
to this object is
me
a matter of no
the kind has not
On the history,
religion,
manners, customs, &c. of the Hindoos, ample

formation
may
in-
be obtained from valuable works
already before the public
of British India
vii
such as Mill's History
Moor's Hindoo Pantheon
Ward's
History, Literature, Mythology, Manners and Cus-
toms of the Hindoos

the
Abb^ Dubois on
Coleman's Mythology
the
Manners and Customs
of the Hindoos, and others.
But, as
knowledge extends, no
work
similar
a methodical account of the

of the
various subjects
treats of
and
comprehended
them individually with
From
and accuracy.
exists, giving
embraces the
in this, or
which
sufficient precision
the comparative simplicity
rationality of the
Mohummudan
followers are
religion, its
my
Mohummudan branch
population which
Indian
far as
influence of conversion,
less
system of
accessible to the
and may have therefore
attracted less attention from Christian missionaries,

closest observers of a people
(who are the
whom
they pursue their pious labours)
among
while few
other Europeans could have acquired the minute
and curious information requisite

such a work
and learned natives did not think of
describing, to their
they
composing
for
knew from
own countrymen,
matters which
daily observation and practice.
But whatever may have been the cause of the

almost total neglect of this interesting
field of in-
quiry, I shall here proceed to explain the object
of the following sheets.
account of
.
all
the
It is to give a detailed
customs
adopted
and
ob-
served in India, more particularly in the Duk'hun,
viii
Deccan
(vulgarly written
i. e.
the Peninsula or
Southern part of India), by the followers of the
Arabian Prophet,
in addition to the duties incul-
cated on them in the Qoran and Huddees.*
Among
the customs described, not a few will be disco-
vered to have been borrowed from the Hindoos
and although the work professes

customs of the Moosulmans,
it
to treat
will
on the
be found inter-
spersed also with observations on their maimers.
To guard against misconception on the part

those who have a partial knowledge of India,
may
here be remarked, that
many
of
it
of the customs
described in this work are peculiar to the Duk'hun;
and some of them are only observed

places
at
certain
not throughout every part of that division
of India
far less in
remote quarters of the country,
such as Bombay, Bengal, and Upper Hindoostan
yet, a very great general resemblance will be found

in the
manners and customs of the
inhabitants in
The
all
following
parts of
is
Mohummudan
it.
the plan which the author has
followed in describing his countrymen.
He
traces
an individual from the period of birth (and even

before
which
it),
through
all
the forms and ceremonies
religion, superstition,
and custom, have im-
posed on the Indian Moosulman.
The account
begins with the ceremonies observed at the seventh
The Huddccs
Mohunimud,
comprises
the
traditional
sayiiij^^s
attributod
to
month of the mother's pregnancy
Jx
details the va-
by the parents during
rious rites performed
the
several periods of the lives of their children as they
grow up
to maturity,
and the almost endless cere-
Then
monies of matrimony.
festivals,
follow the fasts,
&c. which occur in the different months
These are succeeded by an account
of the year.
many minor
of vows, oblations, and
as the pretended science of
subjects, such
necromancy, exorcism
or casting out devils, detecting thieves, determining
the most auspicious times for undertaking journies

or other enterprizes, all of
almost daily occurrence
which are matters of
and the whole concludes
with an account of their sepulchral
rites,
visiting of the grave at stated periods
For a
year after death.
first
and the
during the
view of the
fuller
extent and variety of subjects discussed, and the

order of arrangement,
must
refer to the
Table of
Contents.
The persons
to
whom
conceive the work will
prove most acceptable and useful are, in the

place, gentlemen in the service of the
East-India
all
Company
and
example,
Honourable
in particular,
military officers serving in India,
cially those
the
generally
more espe-
on the Madras establishment.
how
often during the year do
Moosulmans
first
we
For
find
of a native regiment apply for
" leave," or exemption from duty, to celebrate
some
feast or
other,
when
the
commandant
to
whom
such request
being unac-
submitted,
is
quainted (as frequently happens) with either the

nature of the feast or the necessity of attending
it,
cannot be certain that, in granting the application,
he
is
doing justice to the service, or that in re-
fusing
it
he would not infringe upon the religious
dowed than
may
others with
a spirit of inquiry, he
ask after the nature of the feast
The only
holiday is solicited.
may be very expressive and
for
to a native
quite explicit,
as a foreigner, altogether unintelligible.
want
which the
reply he obtains
some strange name, which, though
inquire farther, his
more en-
If an officer be
feelings of his troops.
is
to
is
it
him,
Should he
of sufficient knowledge of
the language prevents him from understanding the
explanations offered
still
and these are often rendered
more dark by the ignorance of the informers
themselves, of
whom
few even know the origin and
nature of the feast they are about to celebrate.
This want of knowledge the present work
tended
to
supply
and how
far the
is
in-
author has suc-
ceeded, I leave to the judgment of the reader.
Having myself
ever since
ing
all
my
the want of such a work,
felt
arrival in India I set
about collect-
the intelligence procurable relative to the
various subjects comprised in these pages.
complish
this object,
it
easy task, in a country
To
ac-
must be admitted, was no
where the
known, are very reluctant
to
natives, as
is
well
impart information
respecting their religious
This
perhaps,
arises,
xi
ceremonies, &c.
rites,
from an unwillingness to
expose themselves to the ridicule of persons of

different
totally
faith
the
in
customs and
national
or from a wish simply to
religious
keep Europeans
under a vague apprehension that
dark,
own
frankness would ultimately prove to their

triment.
had succeeded, notwithstanding,
de-
in ac-
cumulating a pretty extensive stock of the requisite

materials,
when
became acquainted
I accidentally
with the liberal-minded author of these sheets.
my
At
particular request he composed,
Duk'hunee language, the

the public
treatise
in
the
now presented
to
while I acted merely as a reviser,
and occasionally suggested subjects which had

escaped his memory.
Though
the
enlightened
English reader will
smile at some of the notions gravely propounded
by an Oriental
writer, yet I
the justice to say, that in
must do
my
all
my
author
intercourse with
met with a man

much of the European mode of think-
natives of India, I have seldom
who had
so
ing and acting, or
who was
the pursuit of knowledge.
and quick of comprehension
my
so indefatigable in
He was
;
penetrating
and, according to
professional judgment, a skilful
and
scientific
physician
I
have made the translation as
ferent idioms of the
literal as
the dif-
two languages would admit
of.
xii
bearing in mind, that though a free translation has

often
more ease and elegance, a
more
characteristic of the original.
dered
this the
more important, as
close version
And
is
I consi-
have some
in-
tention of publishing, hereafter, the Oriental version
work
of the
and conceive that the close correspon-
dence between the two will be of great advantage
young Oriental student.
to the
As my
object has been to give a complete and
precise idea of the things described, I have,

full
by a
and minute description, avoided the obscurity
which
often arises from vagueness of language
brevity of expression.
and
During the progress of the
work and researches connected with
it,
a large
quantity of useful miscellaneous information has
come
into
my
hands.
Part of this
have com-
prised in an Appendix, under the heads of Relationship,
Men
Mohummudan
Weights and Measures, Dresses of
and Women, Female Ornaments,
Cookery, Musical Instruments, Fireworks, Games
and Children's Plays.

I
have followed the example of several eminent
writers on India (such as Mr. Mill in his History,
and Colonel Tod

in not
in
his
Annals of Rajast'han),
attempting to preserve any theoretic system
of writing Indian terms in
Roman
the spelling of the words,
the ear
and the following
sounds contained
characters.
In
have been guided by
letters representing the
in the words, are given as
exam-
TRANSLATOR'S PREFACE
XlU
a, as in **art ;"
pies, respectively
dial)
and ay (when
aee, as the
as
ee,
final)
word "eye;"
"bee;"g-,
in
"moon;"
kh
(for
Roman g
cial
?/,
as in
e,
as in *'good
''g'haut;"-^', as in "jest;"
as in
ai
(when me-
as in " sail" and
o,
as in
as in "bust;"
'*
day
;"
"emery;"
;"^//z,
as in
"bold;" o<?,
y, as in "fly;"
word " Loch;"

the Northumbrian provin-
as ch in the Scotch
^), like
(for
sound of R,
the
French
r.
grassie
Q(for
The krohic futha (or zubur)

is generally represented by u, sometimes by
,
when initial or final with a silent h {n). The
quoit."
j) as in
*'
kiisr (or
zayr)
consonants
by
e or
when
followed by two
and sometimes by
?/,
not always be considered as long.

paysfi)
by
which must
The zumma
(or
o ox oo.
For the sake of the European reader, and those
unacquainted with the current native language of

India, I have subjoined a copious Glossary of all
the Oriental words occurring, and which have not
been already explained

or in the Index, in
body of the work,

was found more con-
in the
which
it
venient to insert the Oriental terms expressive of
such subjects as are particularly treated of in the

work. All the Oriental words are put in italics
;
and
this will serve
that every
an an intimation to the reader,
word so distinguished
plained in the Glossary or Index.
will
be found ex-
xiv
Since
work was prepared
this
for
the
have
press, I
had an opportunity of consulting two recent publications

which throw considerable light on the subject
vi:s.
the
and interesting " Observations on the Mussulmauns
correct
" of India," by Mrs. Meer Hassan Ali, 1832
and the
learned and curious " Memoires sur les Particularites de la
" Religion Mussulmane dans Tlnde," (Paris 1831,) by that

ingenious and profound Orientalist the professor of Hin-
doostanee to the French Government, Monsieur Garcin de

Tassy.
I have carefully
sheets,
compared their labours with the following
and whenever I found anything of
interest or
impor-
tance in them, which had been omitted, or otherwise stated
by
my
author, I have supplied the omission, or mariced the
difference in notes
and a few Addenda,
so as to render this
work, as far as possible, complete.

I
may now
therefore, I think, venture to say, that
it
em-
braces an account of all the peculiarities of the Moosulmans,
worthy of note
I
in every part of India.
would remark, that any one
Mohummudans
the
first
work alluded
Sheeah, and that of

(or orthodox
at all conversant with the
or their faith, will instantly perceive that

to
above embraces the opinions of a
my
author the doctrines of a Soonnee
Moosulman).
The two works
thus develope
the conflicting opinions of the two great sects,

tain the
who
most inveterate hatred towards each other
enter;
and
combined, afford as complete an insight into the national

character of that race as can be reasonably desired or ex-
pected.
xv
Barring the difference of their religious notions,
the general descriptions given of their manners, customs, &c.
accord so entirely, that so far from one at
all
detracting
from the merits of the other, the statements of the English
Lady and
the Indian
Moosulman
will
be found to afford
each other mutual support and illustration.
G. A. H.
London,
1.9^
September 1832.
..
CONTENTS.
CHAPTER
1.
Page
Concerning,
(?".
e.
The
1st.
of pregnancy).
rite
Suiwasa, or "the seventh montli/"
2d. The situation of the Juch-c7iee,or]y'\ug-
in-\vonian, during the puerperal state, viz. for forty days after
3. The ceremonies observed on the birth of

The mode of naming children; the subject leading to the consideration of, 1. The division of Mohumniudans
into the four great classes of St/ed, Sheikh, Mogol, and Putfhnn ;
2. The two principal sects of Soonnee and Sheeah ; and the subsects Nu-wa-ay-tay and G^?' Muhdee ; 3. The casting of the nati..
..
..
..
vity; 4, The influences of the planets
her confinement.
children.
4th.
CHAPTER
Concerning the ceremonies of
II.
Puttee,
CHAPTER
Concerning,
birth).
2d.
3d
Guhwara,
1st.
23
shaving.'
. .
27
IV.
5th.
to lick; {i.e. weaning).
4th. Mootfhee-handhna, or crawl-
Kan-cWhaydann, or boring the ears
CHAPTER
Concerning Dawut, or
invitation
comprising,
bringing or taking of Nay-oo-ta, alias
carried in state), by the guests
. .
33
V.
1st.
The
ing of Eelachee (or cardamoms), with verbal invitations.
The
after child-
(or swinging cradle)
ChiMana, or the causing the infant

all fours.^
Luddoo-handhna, (or the child's folding hands).
3d. Dant-neekulna, or teething.
ing on
{i. e.
Moondtm, or
CHAPTER
Concerning,
III.
Uqeeqa, or sacrifice.'
4th. Placing the infant in a
2d.
and Ch'hiitthee
or the fortieth day
1st. Chilla,
Mimja
.
send-
2d.
(or presents
.
. .
35
.. .
. .
.. . ..
... ,
..
......
CONTENTS.
xviii
Page
CHAPTER
VI.
Concerning- the custom of forming the Sal-giruh, or Biirrus
Gnuih
(lit.
annual knot)
Anniversary
i.
e.
the observance of the Birth-day

.
CHAPTER
38
VII.
Concerning the custom of teaching the child BianiiUa (or pronoHncing- the
name
mode
of God), and the
CHAPTER
Concerning Khidna,
alias
of doing
39
..
..43
VIII.
Soontan (or circumcision)
CHAPTER
IX.
Concerning the Huddeea (or conclusion of the
making of presents
of the Qormi, and the
it
child's reading)
the subject of Eedee (or feast-gifts)
CHAPTER
including
to the tutor;
47
X.
Concerning the period of Virginity, and the Ceremonies observed on the occasion
..
..
..
CHAPTER
..
..51
..
XI.
Concerning the age of Puberty or Maturity
Males; and
in
tlie
observance of the religious duties required of them after reaching
manhood
CHAPTER
fession
of Faith;
commands,
2d.
comKiihna puma, or Conkiirna, or Prayer; 3d. Rozn
viz.;
Numaz
mage
to
Mecca
Mukkay ka
5th.
.
1st.
ruk^hna, or Fasting during the month Riimzan

dayna, or alms-giving
CHAPTER
hiij
.
4th. Zuknt
ko jana, or Pilgri.
o4
XIII.
Concerning Numaz, or Prayer; embracing, 1st. TVuzoo and

ryammocjm (or Ablutions before Prayer); 2d. Azan, or Summons to Prayer 3d. Forms of Prayer
;
53
XII.
Concerning^ the real foundation of jVIohummudanism

prising five divine
. .
72
;;
;
CONTENTS.
xix
Page
CHAPTER XIV.
Concerning Marriage, which comprises eleven sections, viz.
1st.
Concerning the looking out for a suitable partner
the ascer-
taining by the science of astrology whether the match will prove
a propitious one
and the offering of proposals, and arranging

in2d. Concerning Betrothment
matters for the ceremonies

cluding,
leaves standing
ing of sugar;
2.
the threshold)
bar\tna, or the distributing of betel-
Shookrnnn (prop. Shrikiir-ana), or the bringor the asking (in marriage) 4. Poo-
il/rtnê^,
3.
reenn, (or a kind of patties)
The
Kliwray pan
1.
(5.
.5.
Numnk
Whrnjleez klioovidlnnn (or treading
chu-shee (or tasting the
application of Huldee (or turmeric), to the
salt).
3d.
Bridegroom and
alias Munja hythana (or sitting in state), and Puttee,

Juhaz, and Mudai- ka chlianda, alias Bhimdara. 4th. Concerning the carrying of Huldee and MaynJidee, from the Bridegroom's
to the Bride's
m-iA vice verad.
5th. Paoon-minut, alias Paoon-
Bride,
mayz, or the measuring for the Bride and Bridegroom's wedding

dresses.
6th. Concerning the ceremonies observed on the Shubgusht day viz. 1 The custom of depositing the Kulus kay mat
2. The method of painting the
(or water-pots) under the shed
Tail-gliurray, (or oil-pots);
Mtmdivay kay Beebeean,
3.
The
of
fashion
making the
The forms
(or Ladies of the Shed); 4.
attending the conveyance of the Bridegroom's BuiTce (or m cd-
ding
gifts) to the
^r^^^Yj/^/,
Bride
including a description of a Moosulnian
or dinner-party
The mode
5.
of carrying the Bride's
Jayhcz, (or bi'idal paraphernalia) to the Bridegroom's house;
The ceremony of Jhol p'horana, (or breaking open the pots)

The manner of beating the Pzit kay chaioul, (lit. virgin-rice);
8. The observance of the rite Tail churhana, (or raising the oilpots); 9. The performance of Shub-gusht, (or nocturnal peram-
G.
7.
bulation).
2.
7th
8th.
Kunggun
bracelets),
1.
I.
Joolwa, or the
Hdt
NeekaJi, (or
first
solemnization of matrimony)
i\\e
interview of the
new married
couple.
kunggun (or wedding

from the wrists of the bride and bridegroom. 9th.
kliolna,
or untying the
burtana (or the resumption of the use of the hands); 2.
Joomagee, or the giving of entertainments on
five
successive
Mohuinmudan Sabbath), during the honey-moon

3. Kulus kay mat uot'lnuid, or removing the before-mentioned
10th. 1. The number of wives authorized; 2. Relawaterpots.
tives whom it is unlawful to marry
3. The subject of divorce.
11th. The postponing and expediting the performance of the maFridays (the
trimonial rites
....
b'2
83
. .
CONTENTS.
XX
Page
CHAPTER XV.
Concerning the Mohurrum, (or the
three subjects, viz.
2d.
The cause
1st.
of the
first
The Mohurrum
Martyrdom of
Hzissun and Hosein, (may
month)
it
comprises
kee Fed, or Feast.'
Eemdm
their Highnesses
God reward
them!).
monies observed during the Ashoora, or
3d.
first
The
cere-
ten days of the
month Mohurrum ; including a description of the Ashoor-khanas,

and Emambaras ; Allmvahs ; Ullums and Neezas ; Taboots or
Tazeeas ; Shah-nusheens or Dad mahals ; Booraqs ; MohurrumFuqeers ; Lunggur neekalna ; Mohurrum Nuzur-o-JVgaz, (vide
p.
ka
269)
Shub-gusht or Shuhur-gusht
dola, or
Run ka
taboot
Shuhadut ka roz ;
.
Run
148
CHAPTER XVI.
Concerning the Tayra Tayzee, (or the first thirteen evil days);
and the Akhree Char Shoomba {kee Eed, or Feast) held on the
last Wednesday of the second month Sufur
229
.
CHAPTER
. .
XVII.
Concerning Bara JFufat, or the Death of the Prophet on the

\2i\v day oi the ilnrd nion{\i Rubbee-ool-awul
..
..
..
233
CHAPTER
XVIII.
Concerning his excellency Peer-e- Dustugeer SahWs Geear?veen on the 11th day of the fourth month Rubbee-oos-Sanee,
and the putting on of the Bayree (Fetters), Towq (Collar), or
Buddhee (Belt)
237
CHAPTER
XIX.
Concerning Zinda Shah Mudar''s Churagan (or lamps), and

Buddhee, Dhummul koodana and Gaee lootana, observed on the
17th day of the
fifth
month Jummadee-ool-Awul
..
241
CHAPTER XX.
Concerning Qadir WuUee SahiVs
Oors,
observed on
11th day of the sixth month Jummadee-ool-Akhir
CHAPTER
the
.
243
XXI.
Concemmgylst, Rujub Sala7-''s Kundoree ; 2d. Syed Jullal-oodDeeii's (of Bokhara) Koondon
3d. His holiness Mohummud
Moostuffa's (the peace and blessing of God be on him !) Mayraj
(or Ascension), observed in the seventh month Rujub
249
;
. .
. .
. .
. .
CONTENTS.
XXI
Page
CHAPTER
XXII.
Concerning the Shaban feast; viz. SJmb-e-Burat, held on the

and its Arfa, on the 13th day of the eighth month
Shaban
251
14th,
CHAPTER
Concerning
or Lent)
2d.
XXIII.
The Rumzati ka Roza (i. e. the Bzimzajt Fast,

The Turaiveeh kee Numaz (or the Turaweeh
1st.
Prayers); 3d. Aytaykaf hythna, (or constantly praying in
mosque)
vigils
the
4th. Lylut-ool-qudur' s Shub-bay-daree, (or the nocturnal
on the night of Power,) observed
Rurtizan
. .
. .
. .
the
in
. .
ninth
month
, .
255
CHAPTER XXIV.
Concerning Eed-ool-FitVy or Rumzan kee Eed (or breaking the
on the 1st day of the tenth month Shuival
..
..
261
Fast), held
CHAPTER XXV.
Concerning Bunday Nuivaz's Chwagan (or lamps, i. e. illumiobserved on the 15th day of the eleventh month
nations),
Zeeqaeda
265
CHAPTER XXVI.
Concerning the Buqr-eed {qoorbanee, or sacrifice), alias Eedits Arfa and Eed (or feast), held on the 9th day of
ool-Zoha;
the twelfth
month Buqr-eed or Zeehuj
266
..
269
CHAPTER XXVII.
Concerning
iVMj2;?'-o-iV^ff2r,
or vows and oblations
CHAPTER
..
XXVIII.
Concerning Tureequt, or the Path {i, e. to Heaven). It comviz. 1st. The becoming a Mooreed (disciple)
prises three sections

2d.
The manner
of
making a Fuqeer (Durwaysh, or
the investiture with the Kheelafat (deputyship)

ties requisite to
3d.
devotee), and
The austeri-
be practised in order to become a IVullee (saint,
dr a performer of miracles)
. .
281
....
..
...
CONTENTS.
xxii
Page
CHAPTER XXIX.
Concerning: the science of Daivut (or exorcism),' comprehending four sections
1st.
The
rules necessary to be observed,
the articles required by the exorcist; 2d.
Zukat, &c. of
tlie
Isms, and the
The commanding the

The casting out of devils
3d.
The
and
giving of Nissab,
manner of reading
the Daivut;
presence of genii and demons; 4th.

.
. .
303
CHAPTER XXX.
Concerning the method of establishing friendship between
two persons, and of captivating the hearts of members of assemblies
341
CHAPTER XXXT.
Concerning the causing of enmity between two individuals,
and the effecting the death of one's enemy
345
.
. .
CHAPTER XXXII.
Concerning the science of Tukseer
(or numbers), comprising
the art of constructing Taiveez (amulets), and Puleeta (charms);

the uses to which they are applied ; and in the name of the sick
to consult horoscopes
and predict future events
CHAPTER
. .
. .
347
XXXIII.
Concerning the ascertaining of unknown things by the viewing of Unjun (or lamp-black, alias the Magic Mirror), or by the
viewing of Hazirat, (or the flame of a charm-wick) the giving
of the Purree kay Tuhiq, (or Fairy-Tray); and the performing
;
of
iVaAo2<;?2, (or the
Fairy- Bath).
375
CHAPTER XXXIV.
Concerning the
art of detecting thieves
. .
390
. .
395
CHAPTER XXXV.
Concerning travelling
. .
CHAPTER XXXVI.
Concerning the hour and day of the month most propitious for
undertaking any particular business
. .
.
. .
. .
402
CONTENTS.
xxiii
Page
CHAPTER XXXVII.
Concerning the measuring
the preserving of
tlie
for,
and wearing of new clothes;
beard, mustachios, hair of the head, &c.
the custom of bathing and shaving, and of eating and drinking,
403
&c.
CHAPTER
XXXVIII.
Concerning the administering consolation

the shrouding and burial of the dead
..
the dying, and
to
..
..
407
CHAPTER XXXIX.
Concerning the Teeja, alias Zeearut, or Pliool-churhana of
421
the dead, or the visiting the grave on the third day after burial
CHAPTER
Concerning the Fateeha (or offerings
XL.
to the dead)
on the tenth,
twentieth, thirtieth, and fortieth day after the demise

quarterly, half-yearly, nine-monthly,
ADDENDA,
including a
Summary
and the
anrwxyX- Fateeha
and
of the
Moosulman
4-,!.
Saints
428
of India
APPENDIX,
comprising an account, 1st. of relationships

and measures 3d. of dresses 4th. of female
5th. of Moosulman cookery; 6th. of games; 7th. of
2d. of weights
ornaments
children's plays, and 8th. of fireworks
GLOSSARY
INDEX
of Oriental
Terms
'
1^
ciii
!!
THE AUTHOR'S PREFACE.
Lord, Prosper r In the name of God, the Mer-
Work
with L
eiful
Glory be to that
and Compassionate
God who
and
"|
finish this
thy blessing!
drop of
has, out of a
fluid,
created such a variety of creatures, rational and irrational
Adored be
that Creator,
who has
established such a variety
of forms, statures, and vocal sounds

their origin is the
In Praise of the Prophet
A thousand
due
{i. e.
Mohummud).
thousand salutations and benedictions are
to his sublime holiness
blessing
among them, though
same pure, liquid, and genuine spirit
Mohummud
Moostufa* (the
and peace of God be with him!) through whose
grace the sacred Qoran descended from the Most Higli
How inadequate
Salutation
posterity
My
is
man
justly to praise
and blessing,
also,
object in composing the present
(who has received
Moostufa,
t "
his
The
companions and
Jaffur Shurreef, alias Lala
to
and eulogize him
i.
e.
work
is
this
I,
mercy-j-), of the Qoreish tribe, born at
" the chosen."
late," or as
Meeaw, son of Allee Shurreef
we should
say, "
who
is
now
in heaven.'
AUTHOR'S PREFACE.
XXV
Nagore (may God illuminate

and sanctify
ties,
his soul
his
tomb, pardon his iniqui-
Ooppoo Elloor
a native of
!)
(Ellore), have for a considerable time been in attendance
upon English gentlemen of high rank and noble mind (may

their
good fortune ever continue
!),
of their wings have nourished both

in other
words,
my
and vmder the shadow
my
soul
and body
or,
has been that of a teacher of
office
language.
Gentlemen of penetration used often

the deepest
with
interest, that
and
written in a familiar style,
if
to observe to
a concise work
in the
were
genuine Dukhunee
language, containing a full account of

rites,
me
all
the necessary
customs, and usages observed by Moosulmans, Euro-
peans would not only read

derive
much
ever, hitherto,
it
owing
to
but would
with pleasure,
useful information from
want of
its
perusal.
How-
humble
leisure, this
indi-
undertake any thing of the
vidual'^ has not been able to
But, in the present instance, at the earnest request
kind.
of (a possessor of favour and kindness, a
man
of great
learning and magnanimity, a mine of humanity, a fountain
of generosity, a
jvist
appreciator of the worth of both high
and low, well versed
the
in
mysteries of philosophy, a
Plato of the age, in medicine a second Galen, nay, the
Hippocrates of the day), Dr. Herklots (a

an ocean of liberality,
and
his
age increase
may
!)-f-
his
man
of virtue,
have endeavoured, to the extent
Literally " this know-nothing-
;"'
one of the
many
expressions of
humility which Oriental writers are accustomed to use in speaking- of
themselves; such as " this sinner ;" " this beggar;" " this slave."
+
At the very earnest
solicitation of the author, the translator has
been prevailed upon (very much against his own inclination) to allow
the above hyperbolical culogiums to remain, thoug;h conscious of his
being
little entitled to
them.
He
has been induced to accede to the

author's
AUTHOR'S PREFACE.
my
of
poor
abilities,
heads, and entitled
to arrange this
work under
" Qanoon-e-Islam,*
it
xxvii
i. e.
different
The Cus-
toms of the Moosulmans.'^''
Although various Hindoostanee authors have occasionally adverted

tains so full
I
to similar subjects, yet
no work extant con-
an account of them as has been given here.
have also included
customs which have been
in it, local
superadded to the laws prescribed by the sacred Qoran and

Htiddees, observed by Moosulmans, in order that the libe-
ral-minded Englishman should not continue ignorant
remain in the dark as to any
rite
of,
or
or ceremony observed
by
Moosulmans.
Although the author (who deems himself no wiser than

a teacher of the
ABC)
science of divinity
of the
(. e.
be somewhat acquainted with the

the knowledge of the interpretation
Qoran and the Htiddees, precepts of Mohummud),
as well as with law
and medicine, he has confined himself
merely to a narration of the establislied and indispensable
customs commonly observed by Moosulmans
in the
Duk-
hun, and to an idiom of language calculated to be understood by even the most illiterate.
Of him who
pen
(i. e.
can judge of the state of the pulse of the
estimate the beauty of composition), and
is
hke-
wise erudite, I have this request to make, that should he
observe any errors in

oblivion,
it,
he would kindly consign them to
by erasing them with
author's wish,
this class of
more
people
his quill.
shew the remarkable proneness of

In their epistolary correspondence, as
particularly to
to flattcrj'.
well as in their intercourse with each other, they are equally lavish of
praise.
somewhat similar specimen will likewise be found at the
conclusion of the work.
More
strictly " rules (canons) of the
Mohummudan
religion."
xxviii
AUTHOR'S PREFACE.
This work was completed Anno Hijrae* 1248,
corres-
ponding with Anno Domini 1832.
i.e.
Sun-e-Hijreey or the year of the
flight.
It is generally,
Mohummud
simply
from Mecca
to Medina, which happened on the 16th of July, a.d. 622, whence the
Mohummudan aera commences.
called the Hijra, or flight
i.
e.
the flight of
QANOON
E-ISLAM.
CHAPTER
Concerninsf,
jjreanancy.
The rite Suin-asa, or " the seventh month," e. of

The situation of the Juch-chee, or Ij'ino^-in-woman,
1st.
I.
?.
iJd.
during the jHierperal state, or for forty days after confinement.
The ceremonies observed on the birth of children. 4th. The

mode of naming children which leads to the consideration of,
1. The division of JMohummudans into the four great classes of
2. The two principal sects of
Sycd, Sheikh, Mogol, and Putthan ;
3d.
Soonnce and
Muhdee ;
3.
Sheenh,
The
and the sub-sects Kuwa-ay-tny and V^yr
casting of the nativity;
4.
The
intluences of the
planets.
Sect.
1.
The
rite sutwasa,
at the e?id
On
observed
when a uwrnan
arrives
of the seventh month of her pregnancy.
this occasion,
and regale her with
her parents invite her to their house,

all
kinds of delicacies; and, should
Providence have blessed them with the means, they put a
and
new
suit of clothes
d?(l,
adorn her with flowers, and amuse themselves the whole
on her, perfume her with
tittiir
of that day and night with music, singing, and
all
sn7i-
kinds of
merry-making.
At
tliis
ceremony they perform a certain experiment,
from the result of which they predict the sex of the expected offspring; that
is,
they press out a few drops of the
woman's milk on a piece of yellow cloth

B
and
if,
when dry,
PREGNANCY.
2
it
Chap.
I.
leave a white stain, they conjecture that the child will be
a girl
but
if
a yellow mark, they suppose that
will
it
be
a boy.
Again, on entering her ninth month,
all
the female rela-
and neighbours assemble ; and as the pregnant woman

was not allowed to wear fine clothes or jewels from the
tives
seventh to the ninth month, they
now adorn her
with them.
In the course of the day they have sanuk fateeha (vide

Glossary) performed by some learned man, in the name of
her highness Beebee Fateema (the daughter of
and
the woman's lap with such fruits and vegetables as
fill
After
are in season.
vigils,
Mohummud),
this,
and make great
Among
lying-in
the great
while
they keep rutjugga, or nocturnal
rejoicings.
this
among
ceremony
the poor
it is
observed at every
is
kept only on the
first
confinement.
Sect.
The
2.
situation of the lyifig-in
woman during
the
'puerperal state, or for forty days after confinement.
Among
the
the generality of the people,
it is
the custom for
accouchement to take place at the house of the
first
woman's parents ; but among the very poor and needy, she
is
confined at her husband's house.
When
the period of parturition approaches, the female
relatives, friends,
warm apartment
and neighbours assemble, and choose a

for the accouchement.
then brought to bed by the assistance of
junnaee
all
the
After she has been delivered,
women, except her mother and
tinue to
*
(or accoucheuse).*
The
attend upon
The woman is
the family Daee
sister,
who
still
con-
her, return home.
prdfcssional fee of a midwife varies from hundreds (nay
tliousands) of rupees, to a few pice, each one rewardinsf her according

to his
means.
Sect.
THE LYING-IN.
2.
The moment
that the
woman
is
delivered, they cause her
to swallow a dumree or rooa, or any small piece of copper,
with the view of facilitating the expulsion of the placenta.
As
soon as that object
accomplished, they administer to
is
her some assafoetida,* to prevent her catching cold.
handkerchief
is
then tied on her head and a
her abdomen, and she
laid in bed, or
is
roller
fit
round
on a sheet spread
on the ground, in a warm apartment, enclosed by curtains

or screens;
and by the
neem
lemon, some
leaves,
or any other weapon, to
and a kuthar (or
ward
They
tune and ajoparitions.

leaf,
side of her bed are deposited a
dirk), a knife,
off the influence of misfor-
then give her a parcel of betel
with the addition of hoi (myrrh) as a medicine, to chew.
The
ment
drink she
is
is
allowed for forty days after her confine-
water boiled, in which a red-hot horse-shoe, or any
other piece of iron, has been slaked, and allowed to cool.
In some countries, the woman-in-the-straw gets nothing

to eat or drink whatever for the first three days.
Among
some of the people, her food on the
consists of a kind of caudle called
preparation of sugar, a
little
uchwaneej-
i.
e.
day
a boiled
coarse wheaten flour [ata], and
ajwaeen,) made of a thin watery consistence

day, of hurreera.)
first
(i. e.
on the next
a mixture of wheaten meal or flour
{ata or myda), sugar and ghee boiled to a paste
and on
the third and some following days, wheaten r/iOo//ee,t
i-
e.
a pudding or dumpling composed of kunkee,\ sugar, and

ghee.f
But,
among
* Assafoetida
and
as
it is
after-pains.
the generality of the people, for the
is
first six
considered by the natives a powerful stimulant;
an antispasmodic,
it
proves likewise beneficial in relieving'
It is not unfrequently an ingredient in curries, to give
them a flavour.
t Vide Glossary.
THE
4
days, they give
the
LYING-IN.
Chap.
I.
mother nothing to eat but caudle
{uchwance) and suthwara* (vulgo suthoora) or only the

After that, khooshka (or a dish of boiled
former.
made
of oohala chawul,^ or of old
in the
rice
ravv^
(i. e.
rice),
not boiled
husk), with black-pepper chutnee.
After the tenth or twelfth day, the
woman resumes
her
accustomed diet of animal food, vegetables, &c., being

regulated in the choice of them by what agrees best with
her constitution.
Among
comb her
some of them, the woman does not
or
oil,
days after child-birth, but wears a
hair, for forty
handkerchief tied on her head; and some do not permit

her to leave her bedroom, except for the purpose of batliing
on the clihuttee
counting the
and
(p. 24.),
chilla
days
(p. 27.),
(These ceremonies
stars.
During those days, whenever a
hereafter.)
and that of
be described
will
stranger,
male
or female, comes into the room, they throw some ispund*
on the
fire,
that no evil influence, which
may
panied the visitor,
some place a kalik ka

which
may have accom-
hurt the mother or child
t'uwa,-f
and a broom,
and
in a corner,
remain there constantly, until the chilla-day, in order
that no evil spirit
taken that no dog
may approach
off the misfortunes
it is
Great care
is
ward
which their presence might occasion
and even the very name of a

tioned, as
the house.
or cat enter the room, in order to
cat
is
not allowed to be men-
considered a witch.
Vide Glossary.
ka tmva, the iron or earthen plate on which vvheaten
cakes are toasted or baked in this case used for collecting kalik.
*
t Kalik
Vide kalik, note
p. 23.
Skct.
THE BIRTH.
3.
Sect.
3.
The Birth of
the
Child and the
attending
On
the birth of the child,* the midwife
thing shining, such as a
it,
fanam, a
demands some-
piece of silver, or a
having touched the navel-string with
rupee; and
divides
Ceremonies
it.
and appropriates the
it,
glittering substance,
sh*e
under
the pretence that in the absence of the illuminating power
of some such sparkhng object she could not possibly see to
She then puts the
operate.
after-birth into a lota (a large)
or hundee (a small earthen pot), together Avith a pice,t

in a corner of the
and a &e/e^leafparcel, and buries
it
or on one side of the compound,
{i.e.
round the house),
in a cool place,
room
the area or enclosure
where pots of water are
and the knife by which the umbilical cord had

been divided is not used for any purpose, but left near the
lying-in-woman until the chilla-da.y, when kajul (or lampusually kept
black)
is
collected on
Whenever
the knife
the child
is
it,
is
and applied
bathed, or taken out of the house,
carried along with
brought in again, the knife

near the mother
to the child's eyelids.
is
it;
and when they are
deposited in
its
former place
and on the chilla-day they must, with the
self-same knife, sacrifice a sheep or a cock.
After the infant
is
born, and after he has been properly
washed with warm water and bound
in swaddling-clothes.
" Tlie birth of a boy is greeted by the warmest demonstrations

" of unaffected joy, in the houses both of the parents of the bride
" and bridogroom.
When a female child is born, there is much less
" clamorous rejoicings."" The birth of a son is innuediately anor
" nounced by a discharge of artillery, where cannons are kept
;
" by musketry in the lower grades of the native population, even to

" the meanest peasant, with whom a single matchlock proclaims the
" honour as effectually as the volley of his superiors." il//-5. Meer,

vol,
ii.
p. 2, 3.
copper coin
in
value equal to two farthings.
THE BIRTH.
Q
he
is
and friends met on
tives
(or
by the midwife
carried
summons
to
and the tukheer

is
prayer)
(or
Chap.
assembly of male
to the
is
rela-
There the
the occasion.
I.
a:i:an
uttered aloud in his right ear,
Mohummudan
creed) in his
left.^
This
done by the Khuteeb (or preacher), or any other person
though more commonly by a boy, who
present,
in-
is
structed and desired to repeat the words Allah-ho-akhur {GoA

is
into the ears of the babe
great),
warded with a few

It
is
among
for which
he
customary among some people (more frequently

the
litei-ati
than the nobility or the poor), for a
Moorshud
Mushaekh
(religious instructor
present, to dip his finger in honey, or

date-fruit, or the grape,
(patriarch),
chew a
little
if
of the
insert a small quantity of
and
to the breast, in order that the
may be imparted
man
of the family),
thus masticated, into the infant's mouth, before he
sage
re-
is
jnce^ or a little sugar.
of true piety and erudition, such as a

or the
is
it,
put
wisdom and learning of the
to him.
This ceremony being ended, and fateeha (or prayers)

offered, in the
name
of the Prophet, over some sugar and
betel leaves, they are distributed to all the connexions
friends, both absent
As
and
and present.
soon as the friends and relatives of a
woman
receive
the intelligence of her having been brought to bed, they

repair to her house in a body, carrying with
them a blade,
or a few blades tied together, of fresh or green grass.
reaching the place, the head

grass into
have
all
the hair of the husband's head, and after they
paid their congratulatory compliments on
joyful occasion, they
demand of him
present), in order that they
When
On
of the party sticks the tuft of
they have received
may
it,
the
the usual gote (or
celebrate the
happy
event.
they give an entertainment in
the house of one of the party, or in some neighbouring
Sect.
THE NAMINCx
3.
garden, and
own
drink,
cat,
and enjoy themselves with
their
vocal and instrumental performances, while such as
can afford
it,
The
hire dancing-girls for the purpose.
servance of this custom
is
very
common among
ob-
the lower
orders of the community.
The
infant
bathed mornings and evenings, and fumi-
is
gated with the smoke of ispund and ood, and they

his
neck or legs puchar
bathed, they take some red or yellow dye,
is
made of choona
to
it
a few
and the midwife having waved
it
three
over the child,
it
is
*'
May
and pours
all
it
away
thrown
merely some water in a vessel

infant,
on her own
much
as
of expression for this act
or she takes
waves
(lota),
feet
the child's misfortunes be on
mon mode
add
(quick-lime) and turmeric,
pieces of charcoal,
times
When-
upon him.
people's sight, or shadow, from falling
ever the child
round
tie
leaves, or assafoetida, to prevent
me
it
over the
as to signify,
;"
and a com-
" All the
is,
child's
misfortunes have beset the midwife."
Sect.
The naming
of
4.
of the child takes place, either on the
its birth, or, as in
week
for the
the child
is
The Naming of Children.
most part, however, on the former
named, the woman
is
her,
hetei^
as, until
not even indulged with a
draught of water, be she ever so thirsty

usual luxuries of
day
some parts of the country, on that day-
much
less are the
myrrh, &c. allowed to be given to
which they consider as forbidden
till
the ceremony of
naming has been performed.
Among
the better ranks of society, after the
name has
been given, and the before-mentioned/aêeAa performed over

the betel
and sugar, or hutasha (sugar-cakes), they are
sent
along with music, &c. to the absent relatives and friends. It

is
the province of the midwife to superintend these,
and which
THE NAMING.
Chap.
I.
she accompanies with or without carrying a dish of sugar

in her
On
own hands.
for her to receive a
unboiled
The
rice,
delivering them,
is
customary
little
from each family.
offspring of
Moosulmans invariably belong
father's tribe,* consequently if the
it
douceur of two or four pice, or a
Mohummudans
to their
new-born be the son of
are divided into four great classes, distinguished
by the ai:pellatioiis Sj/ed, Sheikh, Mogol, and Puttlian. The Ptdtlians

are sometimes also termed Afgans. The origin of these are as follows.
were all Sheikhs ; not even the prophet
MoostuiFa (the blessing and peace of God be on him !)
It is said that originally they
Mohummud
excepted.
According
to
one tradition, on a particular day, as his holiness
Mohummud
Moostuffa (the blessing and peace &c.) was sitting in

company with his son-in-law Allee, and his daughter Fateema, togeI
ther with his grandsons
of
God be on them
!),
Hussun and Hosein
(the blessing
the angel Jibbreel (Gabriel
and peace
peace be unto him
!)
descended from heaven with the divine Revelation, and holding a

blanket or sheet (or rather an aba), as a curtain of honour o\er the
heads of the punjatun (or the five) as they are called, exclaimed, " O
Mohummud the Almighty showers down upon thee the abun" dance of his rich blessing, and declares, that ye who are at present
" in the shade of this canopy, as Avell as the oifspring of the fourf
"
" sitting with thee, and

" Syeds.''
who
believe in thee, shall henceforth
be
The meaning of Syed is a lord, a prince, a noble. Hence, it has

become a title of honour.
Another oral saying among some is, that his holiness INIohummud
IMoostuifa (the blessing, &c.) on giving his daughter
tooz Zohura (may
God reward her !)
in
Beebee Fateema-
marriage to Allee (may God
him !), he supplicated of heaven that the descendants from the

M'omb of Fateema and of the seed of Allee, (may God &c.) might be
i-eward
Syeds.
Allee's race by Fateema, i. e. Ilussun and Hosein (may God reward
them!) and their descendants, are denominated Syed Hussnnee and
Syed Hoseinee ; while his progeny by his other M'ives are termed
Syed Allee IV ee.
The
t
Not including
shall
the future descendants of the Prophet, who, as
we
presently observe, continued to be Sheikhs, and therefore the
Prophet
is
considered as belonging to both classes.
Sect.
THE NAMING.
i.
a Syed, the
as iSyed Alice or
The Sheikhs
1st.
word attached
first
Meer ; such
Sheikh
to
9
his
name
is
Meer A/umtd. But
Sycd or
although,
are of three varieties:

Qo}-ai/sJtee,
of which class are, the pro])het ]Mohuuimud
IMoostuffa (the blessing! &c.) and
all
his
companions and descendants.
2d. Sheikh Siddeeqee, also descendants of
3d. Sheikh Farooqee, of his highness
Aba
Bidvur Siddeeq.
Oomur.
The word Sheikh, ?imong various other significations, means a chief.

The prophet Ts'haq (Isaac) in blessing his son Ees (Esau), declared
that
among
would be monarchs.
his race
all
royal blood.
Then
Accordingly, they became of
those of his lineage formed a go/ (or society)
themselves, and would pay no respect or honour to any one
they were designated as a people belonging to the gol ; which term
some corrupted
into mogol. In the course of time, the
former became
obsolete and the latter was confirmed.
Moreover, on one occasion of obtaining a victory over the enemy,

the Prophet (on AA'hom be the blessing of
Balbug
(a.
j)criod his
God
I)
in issuing his orders to
Mogol), addressed him with the title of Be</ ; since which

descendants hiive retained that surname, bey signifying a
lord.
The Moyols (Moguls) are of two kinds, depending upon the country
which gave them birth viz.
1st. Eeranee, or Persian, M'ho are all Sheeahs ; and
;
2d. Tooranee, or Turkish,
This brings
me
who
are
all
Soonnees.
to the consideration of the
and Soonnee, into \\hich
all
two great
sects,
Sheeah
the four classes of INIohummudans are
divided; the latter constituting by far the greater number.
The Sheeahs
are likewise termed Tu-Sheeah, MurJinhee, Eeranee
and Teen-Eearce.
The Soonnees
are also called Soonnut-Jumma-iit, Tussunoon, and
Chai'-Eearee.
Between these two
sects exists the
most inveterate enmity.
Tiie Sheeahs, out of hatred, call the Soonnees, Kharjee
(i. e.
schis-
matics), because, as they opprobriously afiirm, they reject his high
excellency Ameer-ool-Momeeneen-Allee, the son of Aboo-talib (may
God reward him

Soo7inees
iT\diC2
I).-
So far
is this
from being the case, that
all
the
the utmost faith in his excellency Allee-oon-Moortooza.
from pure motives of enmity and reproach that they assert such
IMoreover they call them Kafirs (or infidels).
Independently of the Tussunoons being unjustly denominated Khar-
It is
a thing.
jees (or schismatics), there are sonue real ones of that description
which may be classed under a third head, and unfortunately they are
and thev utterly abhor his excellency
so from their mother's womb
;
AUee
THE NAMING.
10
according to this rule, the child at

the
name
of
Meer Golam Hyder,
Chap.
its
birth
I.
had received
or Syed Sufdur Allee,
it
nickname Soonnees, Kharjees,

and a wish to slander.
The Soonnees, on the other hand, maliciously term the Sheeahs,
Allee-oon-]Moortooza.
Tlierefore, to
clearly evinces a spirit of ill-will,
Rnfzees
(i. e.
heretics, rejectors, or abusers); because thev reject the
companions of the Prophet; viz.

His highness Ameer-ool INIomeeneen Aboo Bukur Siddeeq, the
son of Quhafa (may God reward him!), his highness the prophet's (the
blessing- and peace of God, &c.) father-in-law, the father of Beebee
A-ay-sha (may God reward her I).
2d. His highness Ameer-ool Momeeneen Oomur, son of Khuttab
(may God reward them !), also the prophet's (the blessing, &c.) fatherin-law, and the father of Beebee Hufusa.
3d. His highness Ameer-ool Momeeneen Oosman, the son of
Afan (may God reward them !), his highness the prophet's (the
followinrr three
1st.
and the husband of Beebee Rooqeea. On

him in marriage a second
daughter named Oom-e-Koolsoom and owing to this circumstance,
INIohummud Moostufl'a (the blessing, Sec.) named Oosman, Zin Noorblessing, &c.) son-in-law,
the demise of Rooqeea, the prophet gave

;
rain, signifying
'
be thou master of two lights
(?.
e.
lights of his eyes)
alias daughters.
The Sheeahs consider the three above-mentioned worthies, and

many of the other companions of the prophet, as Mîcked men, and
hold them in the utmost contempt and in speaking of them, make use
of such mean expressions as does not become me to mention.
Some of them, in their arithmetical calculations, never utter the
number four and others, instead of using a country cot (or bed) with
;
four legs (called charpaee, Avhich means literally four-legged), have one
six, and name it cKhay-paee (or six-legged).
Others again, should they ever have allowed the Avord four inadvei'tently to escape their tongue, instantly go and gargle their throats
with
or in meeting a Soonnee, should they have kissed his hands (which

they do agreeably to their mode of saluting a friend), they perform
umzoo (or ablutions, vide chap. xiii. sect. 1.) immediately after.
In some countries they write the names of the three companions on
a piece of paper and wear it on the soles of their feet, as the most
marked token of disrespect and contempt that they can shew towards
them.
Real Rafzecs and Kharjees are guilty of many base acts.

various others, it is customary with the former to celebrate
in the month Buqur Fed, a feast called Gudcei- ; on which occasion
they form three hollow images of dough composed of whcaten Hour, and
Among
fill
Skcjt.
uncommon
not
is
THE NAMING.
4.
for them,
as they
grow up,
surnames Meer and Syed, and merely
fill
their cavities with
thrust a knife,
honey
drop the
to
to call themselves
then, using severe terms of abuse, they
body of the one they have named .Iboo

like manner, they stab the second, called
into the
first
Bukur Siddeeq ; and, in

Oomur ; and lastly, poor Oosman
suffers the same fate

and while the
honey flows from the wounded bodies of these dolls, the Sheenhs sip a
little of it, as emblematic of drinking the blood of their enemies
and
;
eat a small bit of the paste, in allusion to the devouring their flesh in
rage.
The
fact
is,
Sheeahs assert that his highness
the
Moostuffa (the blessing
Mohummud
&c.) before his death bestowed the kheelafut
(or sovereignty) on Allee
but that immediately after his demise, the

other three companions convened a meeting of the nobles and gran;
dees, and M'ith the aid and assistance of men of talents and worth
among the Arabs, assigned the right of succession, first, to Siddeeq-e
Akbur then to Oomur-e Adil next to Oosman-e-C'unnee and lastly,
;
Whereas,
highness Allee.
to his
his highness Allee
legal successor to the royal dignity; and
Tusheeahs hold the three usurpers
it is
was the
first
for this reason that the
(as they call
them) in such ab-
horrence.
The Tussunoons, on
and falsehood; for
so brave, that
God
the other hand,
deem
all this to
be mere slander
say they, his high excellency Allee was really

called him his " lion," how came he to lose his
if,
courage when he had to encounter opposition, and actually through

fear of the above-mentioned people, to stand behind the priest,* and
among
the congregation,
the divine will
when
his actions
were said
to
bo governed by
highness INIohummud ]\Ioosturfa

(the peace, &c.) did, during his life, appoint him his successor, why
?
INIoreover, if his
did he not risk his
life in the service of his God, and stand up for the

defence of his religion, and take by force what was his right? He
must have been perfectly well aware of the blessing pronounced upon
those
who engage in such
saith, "
He
a Avarfare
for the text of the sacred
that dies fighting for his religion,
Qoran
though he be dead, yet
" doth he live in the presence of God."
Independently of
this,
numerous rewards and blessings promised
to
such, are to be found in the chapters of the Qoran relating to martyrs

and heroes.
Thus, by their own mouths they would seem
to
May
and may the Almighty
the
Lord preserve us from such
folks,
condemn
Allee.
protect
Or
in other words, to act in the cHpacity of a clerk.
THE NAMING.
12
the
by
Cuap.
names of Golam Hyder, or Sufdur
therefore, only
by enquiring
be learned such a one
is
after their tribe, that
It
is,
can
it
a Syed.
Moosulman from such
protect every
Alice.
I.
evil
and temptation, which
it is
highly dishonourable to assert of such respectable characters.
To
the writer of these pages (this
humble teacher of the alphabet),

argument worthy of be-
the following seems to be the position of the

lief
viz. that, since the presentperiod is the termination of the
year of the Hijree (or

(the blessing
Mecca
&c.),
and
Mohummud
of his holiness
to this
248th
MoostuftU
day no doctrine has been inculcated at
or ISIedina, save that of the sacred Shurra (or precepts of
hummud), and no
Jurnmaut, we
But
flight)
may justly
from
to return
The Puti'han
infer that there will be no other.
this digression.
caste has descended from the prophet Ya<joob (or
recorded in a work entitled Syer.

there said, that the prophet jNIohummud Moostuifa (the blessing
Jacob).
Mo-
religion professed, except that of the Sjonmit-e-
Its origin is thus
It
I
is
&c.)
in a particular battle, ordered ten officers of
After
all
rank to take the field.

these had been killed, he desired his people to choose a
brave and skilful individual from
among themselves, as their leader.

among the family of Khalid-bin-
Accordingly, they selected one from
wuleed (a descendant of the prophet's), and prepared themselves for

That intrepid warrior having gained the victory, returned
with his forces to the prophet (the blessing &c.)
and the latter, on
seeing him, honoured him with the title of Fultlian (i.e. a victor or
action.
conqueror). In progress of time, the word Futt'hau
became corrupted
into PutClian.
jMoreover, at a particular battle, the prophet (the blessing, &c.)

addi-essed Khalid the son of
that surname.
Khan,
brave or valiant.
The
Wuleed
as
as well as Beg,
Pi<^/7ifi?2i',
Khan.
thereafter,
scriptions, according to their descent
Hence, the origin of
are honorary
titles,
became of
signifyino-
various de-
viz.
Ynsoof Zitee ; from Yusoof (or Joseph).

2d. Locke ; fi-om Lodee (or Lot), and so on they are exceedingly
1st.
numerous.
Among
all the four classes of INIoosulmans, there is to be found a

denominated Nutod-ay-tay, which has had its origin after the
days of the prophet (the blessing, &c.)
and their history is as follows.
In the holy (lit. illuminated) city Medina, the inhabitants of a part of
the town having formed the project of conveying the illustrious corpse
fifth,
(i.e.
of the prophet) to some distant country, to collect there the crowd
who go
to worship at his shrine, were employed in digging a mine

under ground; and the subterranean passage was nearly completed,
when
Sj;c,t.
THE XAMING.
1.
]3
If he be the son of a Sheikh, then at
end of
when
his
name
is
tlie
beoinnins: or
added one of the following surnames,
the servants Avho had charge of the tomb, were warned by the
prophet in a dream, that the people of such a district had excavated a
mausoleum,
apprehend and banish tliem out of the
city.
Early the next day, having caught tlie villains, they expelled
them from the place. On their arrival at the next village, the inhabitants, on hearing of the circumstance, likewise beat them and drove
gallery even to the foundation of the walls of the sacred
and were further directed
to
them out. Thus v/herever they went, they met with a similar reception.
The ignorant part of the inhabitants used to ask of the others who
the strangers were, and where they were going
from Avhom they
invariably received the reply, that they were Nuicd A-ny-tliay (or
new comers), and that thev were flogged and sent out. Thus, wherever
they went, tiiey got the name of Nuwd A-cty-tliay, which term was
:
afterwards corrupted into Nit-wd-ay-tay.
Tippoo Sooltan, however, on one occasion, when several of his

noblemen of this tribe were present, affirmed that this class M-as a
most abominable one since they were the descendants of a woman to
whom Now A-ay-thny (or nine came), and consequently on the birth
of her child, each would have it named after himself, as being the
father: but the court decreed, that since nine had her, the infant
should receive the name of Now A-ay-thay (or nine came) which
term has been changed into Ntcwu-ay-tay.
;
He
observed moreover, that the word nasJiood sJ^Xi or " should
not be," should not exist under his government; meaning the four
of which this
ti'ibes
word comprises
the
initial
letters
(though he
afterwards eulogized that race, observing, they were in fact notwithstanding, a clever, sensible, and intelligent class of people, expert in
of business),
all sorts
j^)
or
N.
or
A.
for
z'?2r.
Nu-iva-ay-tay.
Afghan
(or Puttlian).
Sheeah (or Rnfzees).

Daeerayivalay (or Gyr Muhdee),
who
are
all
Ptttt'hmis, but constitute merely one-tenth of that tribe, and are only
in Hind'h (Hindoostan), there being no Gyr Muhdees

Candahar, Persia, or Arabia. Their origin (according to
Ferishta) is dated from Anno Hijrse 900. They differ a little in their
forms of worship from the others: such as in the mode of burying
to be
met with
in Cabul,
their dead, in not raising
up their hands
making use of supplications
in
prayer (nuniaz), nor in
{doa).
Some
THE NAMING.
14
viz.
Chap.
Mohmnmud, Deen,
Khoaja, Golcwi,
I.
Btikhs, Allee,
Sheikh, Abd, or Allah (pronounced Oollah), e.g. Khoaja,

Vusoof,
Golam Nubee,
Mohummud
Deen, Hussun Bukhs, Ruxza
Hosein, Shums-ood-
Sheikh
Allee,
do not invariably indicate the individual

generality of Syeds
since the
Mohummud,
These names,
Abd-ool-Qadir, Fusseeh-Oollah.
call
however,
be a Sheikh,
to
themselves by these,
own surnames Meer and Syed; e. g. if

his name is, he replies, Golam Nubee,
leaving out their
you ask a Syed what
Mohummud
or
case,
it is
whereby one
Allee,
whether the person

solely
is
is left in
Syed or Sheikh.
by enquiring
the dark as to
Such being the
after their tribe, as
we have
said before, that one can ascertain whether he be a
Syed
or Sheikh.
If he be the son of a Mogol, his
name commences
terminates with the words 3Iirza, Beg, Aqa, or
Aga
or
for
instance, Mirza Ahmud, Ismaeel Beg, Aqa or Aga JafTur.

As Syeds and Sheikhs are in Persia frequenlly addressed
Some among
this sub-sect say, that there
Qoreish tribe, whose
name was Naet,
scendants inherited that appellation
Rusheed banished from
lajlj
whom
his majesty
his de-
Haroon-oor-
his dominions.
second report current among them
"chosen;" and consequently,

write the Arabic
was an individual of the

and consequently
word Naet
in their
lajli
is
that
it is
(and not
Nuwaet
Whereas other Moosulmans
has that signitication.
title,
and means
correspondence they invariably

i^-
-tU't),
saj',
it
which
means
" driven away."
However, they are Sheikhs, and in every respect adhere to the

and in learning, in all arts and sciences, and
in commercial pursuits, very much superior to the other classes of
Moosulmans. Hence the latter esteem them as much as Hindoos
do Brahmins. Thev are no soldiers.
precepts of the prophet
Independently of this
called Gyi'
Muhdec.
class, there is
among
the Soonnees another,
Between the Soonnees and them
most inveterate enmity, as

treat of the Riimznn fast.
will be particularly described
exists
the
when we
Skct.
THE NAMING.
4.
|g
by the names Aga, Aqa, and Mogol (words

lord or master),
what
signifyino-
requisite to ask, in order to ascertain to
tribe a person belongs.
Mirza was
appears that the word
It
(i. e.
it is
originally
Meerza^
born of a Meer), the name having been adopted from
the circumstance of the mother being a
which
class obtain the
Mogol ; but
(the males of
name of Meer), and
in the course
that
Syed
of time
it
the father a
has been con-
tracted into Mirza.
If the son of a
PuWhan,
name
curs at the end of his
word Khan invariably
the
thus Buhadoor Khan,
oc-
Mudar
Khan, Hosein Khan.
We,
however, frequently find Sheikhs and Syeds with
Khan
the word
Ahmud
Khan
attached
to'
names
thus
Golam
Khan, Meer Allee Nuqee Khan, Buhadoor Beg

but in these cases
their
it
their masters as an honorary
To the
bestowed upon them by
is
title.
above rule the following are exceptions ;
viz.
Should the father be a Sheikh and the mother a Syed,

the
word Shurreef
usually added to the beginning or
is
end of the chikFs name,
This
Jaffur.
people, to
family
add
g. JafFur
e.
appellation
it
customary,
is
names of
to the
Shurreef or Shurreef
all
the
with
some
members of the
as Jaffur Shurreef, the son of Allee Shurreef, the
son of Shurreef
Hummeed,
the son of Moostuffa Shurreef.
In most places, however, when the mother
is
a Syedanee
and the father a Sheikh, they leave out the word Shurreef,
name themselves Sheikh

call
Nasir, or Sheik
themselves of the Sheikh caste.
again, they
add the word Khoaja
Mohummud, and
In other countries,
to such a one's
name, as
Khoaja Buha-ood Deen, Khoaja Nusur Oollah,
When
the father
their offspring get
is
a Mogol and
the
tlie
mother a Syedanee,
name of Khoaja-zadaii
(i. e.
of the
THE NAMING.
16
Khoaja
and Moorshuds
as they are in like
breviation of Meer-zada,
manner termed
signi-
solely out of re-
AIeer:â (an ab-
meaning the descendant of a
or chief).
Others again, of
the four castes, are sometimes in the
all
Meean,
habit of subjoining the words Sahib,

the
Khoaja
the term
Syeds are thus called
fying gentleman.
Meer
T.
In general, Syeds are also called Khooja^
tribe).
as are also Peers
spect,
Chap.
names
Amraoo
tice in
as for
This, however,
Jan.
any
by
children
is
Jan
to
not an established prac-
but parents are accustomed
tribe,
or
example Daood Sahib, Lalla Meeaw,
these familiar
for them, so that as
to call their
names out of love and
manhood
they grow up to
affection
the
names
take such deep root, that the real ones are not unfrequently
altofTcther forôtten-
The
following are the surnames given to females, added
to the beginning or
Among
the
and Shah,
e.
end of their names
Syed women Begum, Beehee
or Bee, Nissa,
Rooqeea Begum, Zynub Beebee, or Bee-
g.
bee Zynub, Sukeena Bee, Khyrool Nissa Begum, Fazilla
To
Shah.
the names of Sheikh girls they only add the
words Ma, Bee, or Beehee,
Jumeela Beebee
men,
to
viz.
Shureefa
except in the cases of children of noble-
whose names, as a mark of dignity, they add the
word Begum, such
as
Koolsoom Begum.
This
is
also the
Mogols and Putt'hans.
case with
Among the females of the Mogol

is
Ma, Humeeda Bee,
commonly added
to the
tribe, the
end of their names,
word
Khanum
sucli as
Izzut
Khanum.
Among
the Pnttlian
women,
to the
end of their names
is
2iMedKhatoon,Khatoo,m'Bano; such as, FateemaKhatoon,
Ruhmut
Khatoo, Larlee Bano.
class the following is
Among
an exception,
the last-mentioned
viz. that all illegitimate
Sect.
THE NAMING.
4.
17
daughters invariably get the word Baee subjoined to their
names, as Jumeela Baee,
Humeeda
with nobles and grandees
to bring
Baee.
It
up other
is
customary
daugh-
people's
have them taught dancing and singing, and such
ters,
are called gaeeiiew (or singers), to the end of each of whose
names they add the word Baee, such

bun Baee
from
make
and when they
honour her with the
affection,
Rutun Baee, Zay-
as
a favourite of one, they,

of
title
Khanum, and
if
they are devotedly attached to her, dignify her further with

the appellation of
Begum.
Their slaves
manner they
in like
Boohoo, and when they cohabit with such a one,
call first
honour her with the
titles
Khanum,
Baee,
or
Begum.
There are two kinds of Moosulman dancing girls, Ramjunnee and another;* the former have the words 5rtee and
Koon-ur subjoined
to their
Ram
names, such as
Baee,
Chunda Baee, Khoosh-hal Koow-ur, Raj-Koow-ur. The

latter have the Avord Bukhs added to their names, e.g. Fyz
Bukhs, Rahut Bukhs, &c.
There are
The
1st.
five different
modes of naming children
name
infant obtains the
of some one of the
family, as that of the parent's father, f grandfather, great-
grandfather,
or
of the
tutelary
venerated
saint
in
the
family.
At an
2d.
auspicious hour,| (eight or ten) learned men,
assembled for the purpose,

first line
be an alif (or a) the
The
t It
is
to begin the
first letter
applicable to the station in
upon the
first letter
life
name
e.
g. should
of the alphabet, a
of the individual
is,
term, at present, not in the author's recollection,

not customary among- Moosulmans to give their ow^n
to their children.
X
To
of the
of any page of the sacred Qoran, opened at ran-
dom, as the one with which

it
fix
ascertain which, consult the horoscope, p. 20 an4-22.
name
after
names
THE NAMING.
18
clue consultation, selected
commence with
Amjud
; as
I.
from among the various ones that
Ahmud
(most praised),
Asud
(a lion),
(most great), Arshud (most upright).
A few tickets,
3d.
Chap.
on which different names are inscribed,
are rolled up, and deposited on a plate, or put into a cup,
which
covered
is
Avitb
a handkerchief, and turned up and
down, or shaken about
Any little child
floor.
in the hands,
present
pick up one of them, and the

contains
4th.
is
and scattered on the
then desired to take out or
name which
the
drawn
ticket
the one adopted.
is
Among
some people
it
customary
is
to
choose a
name from among those that begin with the same

which
is
found at the commencement or termination of the
of the planet in whose hour the child
name
example,
letter
if
is
born on Sunday morning, between
o'clock, on reference to the table,
planet Shictns (the sun)
who
we
For
born.*
six
and seven
discover that
it is
rules at that hour;
the
conse-
quently, the first letter being s/ieen (or sh), he obtains a
name
that begins with
sh.,
such as Shums-ood-Deen, Shur-
Shuja-ut-Beg, Shah-baz-Khan
reef-allee,
the last letter of
In order to ascertain this, it is requisite to consult a horoscope of

of which the following- is a description
The planets, seven in number, viz. The Sun, Venus, Mercury, the
Moon, Saturn, Jupiter, and Mars, are supposed to preside over the
twenty-four hours of the day and night thus,
nativitj',
From
A.M. on Sunday,
considered the hour of the Sun.
6 to
7
8
Venus.
Mercury.
is
the
9 10
11
And
,^
so on
which the
Jupiter.
12
would be tedious to enumerate them all in this

arrange them in the form of a table, by reference to
but as
wav, we shall
Moon.
Saturn.
10 11
stars
days of the week
it
that reign during the several hours of each of the
may be
readilv ascertained.
The
Sect.
THE NAMING
4.
shums being an
s,
with
it
begins Sirraj Soob-han Biikhs
Soolayman Beg, Suleem Khan.
The form
Day of
Saturday or
Night of
Wednesday.
of the ffeneathliacal
19
scheme
In short,
is
as follows
in
this
way,
THE NAMING.
20
according to the
names are
2dly. It
Chap.
I.
or terminals of the planets, the
initials
kept.
had recourse
is
to in ascertaininjr
what day or hour
is
propitious, or otherwise, for the performance of any particular busi-
ness
such
as, for
example, during the hour that Saturn governs, no
on any consideration to be undertaken
good work
is
Saturn
unpropitious, being the celestial Eunuch.
...
Sun
Venus
Mercury
.
viz.
indifferent
Cook.
propitious
Prostitute.
propitious
Moonshee
(or Teacher).
Moon
.... indifferent
Messenger.
Mars
.... unpropitious
Executioner.
Jupiter
3dly.
. .
Judge.
projjitious
Having ascertained from
particular planet a person
is
predict his future destiny.
born on Sunday
according to the
this table
born, they cast
under the reign of what

nativity, and thereby
liis
instance, should an individual be
For
one
at half past twelve or a quarter to
a.ai.
(which
Mohummudans would
be Sunday night, they calto six p.m. and nominally
from six p.m.

from sun-set to sun-set), the planet who is sovereign at that hour
being Venus, her influences will be exerted on him, and he will be
" fond of music and singing, of dress and perfumes," &c. For
further particulars on the disposition of the planets read what
culating their days
follows
The
seven
planets are supposed
by astrologers
favourable and unfavourable influences on the
they are too numerous to be

as
to
human
many
exert
race; but as
inserted, I have selected here a
all
few
specimens of them.
reign of
1. The Dispositions of the Sun. He that is born during the
the Sun, whether male or female, will have the following good and
He will be wealthy, sensible, pasevil qualities inherent in him.
sionate, easily irritated, generous
his
word
will be
much
respected
much
he will acquire
property
and red clothes

formed for pious
partial to black
amorous addicted to drinking a scoffer little

works; annually indisposed; his birth will be auspicious to his
parents, but he will outlive them both {i. e. live to a great age).
2. The Dispositions of Venus. Fond of music and singing, and still
more of dress and scents partial to sweet and savoury dishes amo;
rous
beautiful; accomplished; amiable
himself appear neat and spruce
delighting in always
making
constantly contriving to enrich him-
expense of others; not disposed to disclose his own secrets;

never without perfumes voice harmonious; a great songster ; a pleaself at the
sant speaker
of agreeable conversation
eloquent
numbers
ol
men
and
Sect.
THE NAMING.
4.
The
mode
fifth
and
women
and
3.
will
list, vi^.
be charmed and enraptured
maintain not
M'ill
names con-
to give the child one of the
is
tained in the following
verse; he
21
con-
witli his delightful
but also his brothers
onlj' his parents,
sisters.
The
A man
Dispositions oi Mercury.
of wisdom and learning; a
transcriber; versed in several of the sciences
an ingenious painter
endowed with an admirable memory; nay, a Hafiz, or one who

knows the ^^hole Qo?'?t by heart; a poet; wealthy; a perfect master
of arts
many
advantage by cultivating his society and
Mill derive
he will never be solitary, but invariably surrounded by
friendship;
who will ever be subservient to his will an arithmetician

uncommon penetration affectionate. If favourably disposed to-
people
of
will exert his utmost to exalt him to the highest

on the contrary, he be displeased with any one, he will
wards a person, he
honours
if,
avoid the very sight of him.

4.
The
drunkard
man
Moon.
Dispositions of the
a great traveller
of water; his
5.
a gabbler
of reputation in the assemblies of the great; subject every half
year to diseases arising from debility and cold
and
goodlooking
gambler;
addicted to falsehood
life in
having a natural dread
danger in travelling; a blessing
to
his parents
friends.
The
Of
Dispositions of Saturn.
a swarthy or dark complexion
long-lived; thin habit of body; black eyes; a flatterer; of a bilious
temperament
a loud voice
looking
tising;
unkind;
without malice
6.
courageous
of a hastv disposition
The
liberal
capricious
Dispositions of Jupiter.
a governor;
distinguish
he
His daily food ever abundant
will be of
them
none of them
mild address
stitution; high-spirited;
Dispositions of
a quick talker
kind
apparel and perfumes
in handicraft,
one easily
;
mind; of a
extremely persevering in
il^r/jv'f.
be able to
will ever
of a sweet voice
all
he will be
delicate con-
vmdertakings.
Tyrannical; of ruddy complexion;

irritated
acquainted
M'ith
and vexed
several
fond of white
of the
ai'ts
sciences; earnestly desirous of acquiring general knowledge;

inclined to deprive his neighbour of his monev, and hoard
himself
he
drawing, and writing an elegant hand, will stand unrivalled
The
good-
sensible; a counsellor; charitable; firm in
7.
fond of chasmind pure

will detest flattery
tyrannical
man of science; a judge; learned;

a Nuwwab
by some means or other he will
a monarch
himself in science and politics; he will have many ene-
mies, but always overcome

;
warrior
a brave
perverse
very forgetful.
will be goodlooking; a Hafiz
hurt him
most ambitious.
it
and
much
up for
00
THE NAMING.
Chap.
I.
Svnday
a boy be born, he
is
If on the day or night of
named Ibraheem, Soolayman, Daood, Moosa, I-yoob, Hashim, or Imran; if a girl, she is named Huleema, Hubeeba,
Zynub, or Khodayja,
If on
a boy
Monday,
named Mohummud, Ahmud,
is
Hu-
a girl, Fatema, Ameena,
Muhmood, Qasim, Qadir;
meeda, Rafea, Rooqea, Zureena, Rabea.

If on Tuesday, a boy
Bukur, Eeleeas, Yasin
named
is
Aba
Ismaeel, Is-haq,
Huneefa, A-ay-sha, Kool-
girl,
soom, Shureefa, Sukeena.

If on Wednesday, a boy
roon, Hussun, Hosein,
is
named Oosman,
Oomur, Salayh;
Ha-
Allee,
Rabea,
girl,
Azeeza, Jumeela, Fazila, Nujum, Khoorsheid, Sitara.

If on
Thursday, a boy
is
named Yusoof, Hummeed,
Moostuffa, Moortooza, Sujjad, Baqur, Askurree, Ruzza,

JafFur,
Hajira,
Mohummud Gowz
Zuleekha,
girl,
Maree-yum,
Asea,
Khyrun, Wajida, Wasila,
SufFoora,
Gufoor, Maroof.
If on Friday, a boy
Noor, Hydur, Akurum,

Hufeez-oollah,
oollah,
is
named Salayh, Eesa, Anwur,
Adum,
Kureem-oollah,
Sooltan, Hubbeeb-oollah,
Aleem-
Ruhmut-oollah,
Qoodrut-oollah, Abd-ooUah,
Zeea-oollah
girl,
Mayher, Mah, Zohura, Mahboobah, Ameera, Ruttun,

Bano, Khatoon, Nissa, Huwa, Arefa,
If on Saturday^ a boy
ool-kureem,
is
Abd-oor-ruzaq,
Mama.
named Abd-ool-qadir, AbdAbd-ool-wuhab,
Abd-oos-
Suttar, Abd-oos Shookoor, Abd-ool Lutteef,
Shums-ood-
Sirraj-ood Deen,
Mookurum,
Deen, Nizzam-ood
Siddeeq ; a
girl,
Deen,
Nazook, Mamoola, Luteefa, Bilqees.

PUTTEE.
CHAPTER
03
II.
Concerning- the rites of Puttee and Ch'huttee.
Puttee*
is
a custom observed on the third day-f- after the
woman's confinement; when the females assemble, dress the

mother and infant
in red clothes, tie
a red handkerchief on
the head of the former, and, holding a red cloth as a canopy
over their heads, apply kajul\ or kalik^ to their eyelids.
After that, they

the other
The
fill first
women
the mother's lap and then those of
with sonfana
\\
and 'pan-sooparee
(betel).
||
guests after this, having applied a
little
huldee (or
turmeric) to the mother's face, and having deposited their
rukhtunee
(i. e.
some money, which becomes the midwife's
perquisite), take their departure.
From
the birth of the child to the elChuttee^ they celebrate
the days with as
means
will
admit
much
festivities
and rejoicings as
their
of.
* Literally signifies the division of a woman's hair, which is combed

towards the two sides and parted by a line in the middle. Why the
term is applied to this ceremony I have not been able to learn.
t According to Mrs. Meer, " on the fourth day after the birtli of a
" son, the friends of both families are invited to share in the general
*'
joy, testified
"
ing-,
by a noisy assembly of singing-women, people chatter-
smell of savoury dishes, and constant bustle; which to any other
" females in the world would be considered annoyances, but in their

**
estimation are agreeable additions to the happiness of the mother,
"
who
is in most cases screened only by a curtain from the multitude

" of noisy visitors assembled to rejoice on the important event."
Vol.
X
ii.
p. 5.
Knjul, or lampblack; procured by holding any metallic substancfe'
(generally a knife) over the flame of a lamp.
Kalik, the soot which collects under the bottom of earthen pots,
or any vessel that has stood on the

II
Vide Glossarv-
fire.
CH'HUTTEE.
^4
Chap.
CKhuttee should be observed on the
TI.
but takes
sixth,
place more generally on the seventh or ninth day of the
When
accouchement.*
chiklren
among
frequent deaths occur
the
in a family, in order to change the luck, they
perform chliuttee on the
but the proper ch'huttee-da.y

of the term,
instead of the sixth
tliird,
meaning the
the sixth, whence
is
day
the origin
sixth.
Early on the morning of the day fixed upon for the

observance of the ceremony, the midwife washes and besmears
the floor of the house with yellow or red earth, or cow-
dung, and then goes home.
At
eight or nine
(lit.
eight or ten) o'clock of that day,
the wotnen (men having no part in this ceremony) despatch

the following articles to each of their female friends and
relations,
on a large platter carried on the head of the
midwife, and eacii individual's portion parcelled out, viz.
Sik-kay-kaee (mimosa abstergens, Roxb.), or reetha
(sa-
pindus emarginatus, Vahl.), with which they wash
and clean the head.

By Mrs. IVf H. All's account, this custom would appear in Upper
Hlndoostan to be obsei-ved on the last-mentioned daj'. She observes
" on the ninth day the Infant Is bathed I cannot call any of its pre.
" vious ablutions a bath, then its little head is well oiled, and the
" fillet thrown aside, which is deemed necessary from the first to the
" ninth day. The infant from
" with but little clothings until
birth
its
is
laid in soft
beaten cotton,
then a thin
" muslin loose shirt, edged and bordered with silver ribands, and a
" small skull-cap to correspond, comprises their dress. Blankets^
" robes, and sleeping dress are things unknown in the nursery of a
*'
zunana.
" The infant's
first
" of anwltas (cassia
"
it
has been well bathed
nourishment
fistula, Lin.) a
is
of a medicinal kind, composed
vegetable aperient, with sugar and
and the baby has

which it receives the
" nurse's aid. After the third day a small proportion of opium is
" administered, which practice is continued dailv until the child is
distilled
water of anniseed
" no other food
this is c?A\q^ gootlee,
for the first three davs, after
" three or four years old."
Vol.
ii.
p. 0.
Skct
CirHUTTEE.
1.
Gmgilie
(ol. sesain.
oil
body previous
25
rub over the
oriental. Lin.), to
to the application of the chicksa (vide
Glossary).
Chiksa powder, mixed with water,
and therewith perfume
it,
to
apply to the body,
after the oil has nearly eva-
porated.
Lamp-black, on a
bit of stick, to
apply to the
eye-lids.
Pansooparee, or betel (vide Glossary).
women
Pun-jay-ree^ or caudle given to puerperal
After the child has been washed, a
(Glos).
made of any
koorta.,
old article of dress that had been worn by some great per-
sonage
who had
lived to a considerable age,
is
the
first
dress
put on the child (hitherto having worn only a pinafore tied
round the neck, and covering the chest and abdomen),

order that he
may
also attain to as great an age.
the midwife be an old
woman, she makes up
some of her old
and brings and puts
Then
clothes,
all the female relatives in the
it
Should
a koorta of
on the child.
house and neighbour-
hood bathe themselves, and wear the
fine
clean dresses
brought by the washerman for the mother and friends

is
the usual practice for
him
in
to lend for that
day
to
for
it
poor
people, on such an occasion, clothes which belong to his
employers, for which he
is
suitably rewarded.
Such
suits
of clothes are termed inirrud (or borrowed).
This being done, they place the lying-in woman on an

Indian
cot,
and bathe her with a decoction of aromatic
herbs, viz. of a handful of
neem
(or
shumhalee (or leaves of the chaste

is
margosa leaves*), and
tree-f-).
At
this
time
it
usual to give a present to the midwife of some ready
money.
On
this day, the kuleejee, as it is called, of a
Melia
Vîtex neg'undo. Lin.
azatlirachtii.
Lin.
CH'HUTTEE.
26
sheep
Chap.
(viz. the heart, liver, lungs, spleen,
invariably dressed and served
up with
IT.
and kidneys), are
A portion
kliichree.
is
likewise transmitted to all absent relatives, and the night
is
spent in singing, music, and
all
kinds of merry-making.
These ceremonies are observed not only on the ch'hutteeday of the

"
but also on that of every
first-born,
child.
In the evening, a plate of Whichree or polaoo, with two or
three kinds of curries and other things, according as they
can afford them, are kept over-night.
when
the child grows up, he
article of
food he
sees.
may
This
is
in order that,
not eye and covet every
Should his parents not keep these
and he afterwards turn out a (joiirmand, people are

say that it is very probable his hlianda (as this dish
thin OS,
apt to
is
called)
and
was not
sufficiently filled witli
in the centre of this dish, a
havino- four wicks,
is
many
lamp, made
choice viands;
of flour paste,
occasionally placed and lighted.
The
friends of the puerperal woman, on seeing this bright lumi-
nary, drop into
it
ing to each one
something in the shape of money, accordmeans, and
it
is
kept burning
but next morning the midwife carries
The
dish of food
rzd-jugga, and
is
(or sixth-day
mother), because they suppose that CJihuttee

consider an angel that writes
writes the child's destiny
orders of society
tute the rite
upon
of chlmttee
;
night
termed chlmttee ka b'handa, as also
by the vulgar clihuttee-mah
The ceremony
all
it off.
is
people's fates)
(whom
they
comes and
it.
commonly kept by
the lower
while the higher classes usually substi-
Uqeeqa (vide next chapter)
in its stead.
;;
THE FORTIETH DAY.
CHAPTER
III.
2d. Uqeeqn,
Chilln, or the fortieth
3d. Moondun, or shaving-. 4th. Placing- the chikl
Concerning-,
fice.
OJ
or sacri-
day.'
1st.
in the Giih-
ivara, or swinging cradle.
Sect.
Chilla
is
the fortieth
observed by both
rite
day
after
them an important
(or precepts of
Chilla, or the fortieth-day.
1.
parturition,
festival
for,
Mohummud),
not allowed to pray or

enter the Musjid.
It
fast,
and poor on
rich
and
is
esteemed by
agreeably to the Shurra
until that
day the mother
is
touch the sacred Qoran, or
was the custom* originally
to refrain
from these as long as the woman had any issue upon her
but the foolish as well as the wise among the female sex
have equally fixed upon the fortieth day as the boundary of

self-denial.
On
this day, as well as
on that of ehlmttee (and also by
the generality of people on the twelfth,

thirtieth,
called the
kheer, Uhichree,
monthly
hkajee,
chilla,
according
twentieth,
when they
to their
means), the
female relatives and neighbours assemble, and
have the
lying-in-woman and infant bathed and dressed out

clothes.
fateeha
and
also cook
in fine
Kheer and Whichree having been cooked, and

off*ered
in
the
name of
!
and distributed, and sent
his holiness
Mohummud
&c.), are, in the forenoon, eaten

to the males
and females.
Tlie female acquaintances are invited for the evening
and when the period of assembling approaches, doolees are

despatched for them.
The
guests, on
coming
to the
feast,
necessarily bring

THE FORTIETH DAY.
28
some nayoota
Chai-. III.
(or present) always along with them, every
one according to his ability

a topee (cap) edged
silver huns-lee or
such as a red cloth koorta, or
Avith lace, or
of brocade
a gold or
kurray, for the baby,* and for the mother
a saree, peshwaz, orhnee, cholee, and a
hungrees,
set of
pan-sooparee, ô\vers, sweetmeats, and smid id ; moreover,
some
also bring for the father a sayla, jmgree, or
These are
dress.
tray, such as a
either brought with
hdmq, khoon,
(just as they can afford
If any of the
it),
women
some other
them on some kind of
kishtee, soop, or in baskets,
or sent for afterwards.
are so poor as not to be able to
any thing valuable, they content themselves, on be-
afford
holding the infant's countenance, with putting a rupee or
two into
On
its
hands.
this occasion, it is
customary for the
child's
maternal
grandmother, maternal grandfather, maternal aunt, and

other relatives on
tlie
mother's side, to bring with them for
the child a present (according to their means), of a gold,

silver,
or
wooden cradle; some ready money, a pair of
kurray, torray, a gold or
silver htmslee,
with k'hichree,
sugar and other eatables, jewels, clothes, &c.
and
this is
called kliichree kee rtissum (or the kliichree ceremony.)
The whole
descriptions
In most
of that day
is
spent in amusements of various
such as music, vocal and instrumental, &c.
cities,
on the cJihuttee and chilla days, they
engage hijray (eunuchs)
accord,
and play.
to dance,
sing,
or
these
come of
It
is
their
own
customary for
* Also " taweezes of gold and silver

these are tablets on which
" engraved verses from the Qoran are inscribed in Arabic charac" ters they are strung on cords of gold thread, and suspended, when
" the child is old enough to bear their weight, over one shoulder,
;
" crossing the back and chest, and reaching below the hip on the
" opposite side." Mrs. Mecr H. AH, vol. ii. p. 9.
Sect.
THE FORTIETH DAY.
I.
eunuchs to go and search about the
" where
is
?'"
a son born
lanes, callino- out
and when a boy
do not get much
to their means.
in fact,
they themselves at
and exact money
If a girl be born, they
most people give
importunate
all
born any where,
is
they dance at the house of the parents,
from them, according
39
nothino-, nor are
On
demands.
in their
the birth of a son, should they not be sent for, they contrive
to find
him
out,
go
to his
house and dance.
Should they
be suitably rewarded agreeably to the rank of the individual,

well
and good
load him with
they raise a clamour and noise, and
if not,
In short, they do not leave the
curses.
house until they obtain something.
Their mode of dancing

person
among them
is
as follows
selected to dance,
is
on the dholuk and munjeeray and

conclusion of the dance, the dancer
crease in the size of his
rest
artificial in-
abdomen, by inserting a cloth pad

child.
After a
while, the dancer, as if in actual labour, screams
roars out lustily,
and ultimately drops the pad as
Then
forth the infant.
a cradle, or dandles
if
her arms.
and
bringing
the pretended mother rocks

in
it
play
Towards the
sing.
makes an
under his dress to represent a woman with

little
good looking
and the
it
in
After dancing and
singing awhile, they take some hetel and unboiled rice, and
depart.
In the evening about
six or seven o'clock, the
and friends are likewise invited
to a separate
male relatives
^tertainment;
when, after they have offered fateeha over polaoo in the
name of
all
the prophets, or of his holiness

It is
&c.),
it is
served
up
Mohummud
to them.
customary among some, on the chliuttee or chilla
night, to take the mother out into the open air with the
infant in her arms,
this they shoot a
and make her count a few
couple of arrows into the
air.
stars.
After
30
Sect.
Among
HE SACRIFICE.
Chap.
Uqeeqa, or Sacrifice.
2.
some people,
either on
the clihuttee or chilla,
or any other convenient day, the rite iiqeeqa*
God,
It consists in a sacrifice to
two he-goats,
The
girl.
if
III.
in the
name
the new-born be a boy
performed.
is
of the child, of
and of one,
if
he-goat requires to be above a year old, and
suheeh-ool-aza (or perfect and without blemish); he must not
be blind of one or both eyes, or lame, and

nicely that no flesh adhere to his skin,
and
is
be skinned so
to
up
his flesh so cut
It being difficult to separate the
that not a bone be broken.
from the smaller bones, they are boiled and dressed
flesh
with the flesh remaining
while in eating, the people are
enjoined to masticate and swallow the softer bones, and the
meat
is
carefully taken
The meat
the bone
more
easily
is
off'
the larger ones without injuring
well boiled, in order that
separated from the bones.
with mcmda, chupatee, or rotee.-f
an Arabic sentence is repeated
it,
runs thus
"
" own offspring,

""
Almighty God
life for life,
bone for bone, hair for
" name of God do
This
is
While they
it
may be
served up
are off'erino
the signification of which

I offer in the stead of
my
blood for blood, head for head,
hair,
and skin
for skin.
It
I sacrifice this he-goat.''
In the
is
meri-
torious to distribute the food to all classes of people, save to
the seven following individuals, viz. the person on whose
account the offering
is
made, his parents, and
and maternal grandfathers and grandmothers

is
nnUnvful
to partake of
child's
head
people of this country liave given the
whom
it
but to this latter operation, the
name oi Moondnn. The former
a rite directed to be observed in the Huddees.

t
to
it.
Uqceqa properly implies, both the ceremonies of the sacrifice
and the shaving- of the

is
his paternal
Dirtercnt kinds of Ijrcud.
Sect.
THE SHAVING.
2.
The
31
bones, boiled or unboiled, skin, feet, and head, are
buried in the earth, and no one
Sect.
Among
performed
and
allowed to eat them,
Moondun,
or Shaving.
and wealthy, Uqeeqa
respectable
the
;
3.
is
Moonchm on any day
most people have the
child's
afterwards.
is
first
Though
head shaved on the uqeeqa day,
the lower classes of people only observe the latter ceremony
and those who are very poor, moreover,

it
to save expense
on the same day with one of the preceding,
or chiJla, while the rich perform
On
them
this occasion, the child's
ceremony
is
afford
it
have
do
cKhuttee
all
on different days.
is
shaved, and the
Moondun; from moondna,
denominated
Those who can
shave.
head
viz.
it
to
performed with a
silver-mounted razor, and use a silver cup to contain the
water; both of which, after the operation, are given in a

present to the barber, together with one and a quarter seer
of rice, some pan-sooparee, a couple of wreaths of flowers, a
nosegay, and som.e cash.
After the head
applied on
silver
it is
is
The
it.
shaved,
among
of saffron, and
hair
being distributed
tied
up
in a piece
among
the poor
is
the nobility a solution
sundul embrocation
then weighed, and
among
its
is
weight in
the religious mendicants,
of cloth, and either buried in the
earth or thrown into the water.
Those who can

side,
the
and
afford
it
have the hair taken to the water-
there, after they
women, and
Khizur* over the
hair,
name of Khoaja
on which they put
ghee^ and milk, the whole
have assembled musicians and
offered fateeha in the
is
Khoaja Khizur.
flour, sugar,
placed on a raft or juhaz, (a
k'ide chap, xxvii.
THE CRADLING.
32
Chap.
III.
ship,ch.xiv.sect.3.) illuminated by lamps, the musicians sing-
ing and playing the whole time, they launch
Some
tufts of hair
unshaved)
contaminates them.
saint,
in
and take great care that nothing unclean
(vide chap, xxxii.),
few, vowing in the
do not perform moondun at
the expiration of the appointed season, or a

after,
name
and, either at
little
proceed to the durgah (or shrine) of that
there have the hair shaved.
Should
of any
but allow the hair
all,
for one or even four or five years
grow
to
on the water.
it
moondun leave choonfees (or

the name of particular saints
people at the time of
before or
saint,
and
happen that they
it
are in a distant country at the time, and have not 'the

to his shrine, they
means of repairing
his
name, and have the hair shaved
may happen
or
jumal
Such hair
to be.
This ceremony
hal.
On
infant
At
4.
at the place
where they
termed jumal choowtee^
by some men and women,
faith in its efficacy.
performed with great

Sect.
is
is,
perform fateeha in
Placing the infant in the
Guhwara
or Cradle.
the fortieth day, or usually on some previous day, the

is
placed in
a,
guhwara
{i.e.
a swinging-cradle).
the time of the ceremony of putting
it
in the
swing
(observed in the evening), the females having assembled,
apply sundul to the four legs of the cradle, and ornament
them with red
thread.
Then having placed
four cocoa-
nuts on the four corners within the cradle, and put some
boiled
chunna*
(or
Bengal horse-gram), together with ma-
leeda and pan-sooparee on a platter, placed on the floor
near the swing, or held in the hand, they lay the child
down
in the
and sing some customary song for
cradle,
lulling babies asleep
after which, for the sake of
ment, they scramble for the eatables.
Cicer avieuatum. Lin.
amuse-

Sect.
FOLDING THE HANDS.
1.
They
up the whole night amusing themselves with
sit
music,
singing,
33
Sometimes they perform the parts
&c.
themselves, and play on the dliol and munjeera
at other
times employ hired domneean (professed female musicians)
These ceremonies belong pecu-
and sing to them.
to play
female department.
liarly to the
CHAPTER
Concerning-,
(alias
i.e.
1st.
The
child's Ltiddoo bandhna,
folding hands).
weaning.'
3d.
IV.
2d.
Dant nctkulna,
hnndkna, or crawling on
all
or
making Luddoo,
CluLttana, or causing the infant to lick,
fours.
cJi'
4th. Mootfhee
hay da-na, or hor'in^
or teething.
5th. Kaoi
the ears.
Sect.
When
the child
Luddoo bandhna.
1.
is
about four months old, in playing
with his hands he frequently clasps them together

action
is
construed into the child's forming luddoos
this
con-
sequently luddoos (a kind of round sweetmeat) are immediately ordered for the occasion
and
after they
the nearer relatives, and offered fateeha
name of
to them,
the Prophet (the blessing, &c.), they are distributed
and
after this they
Sect.
On
have invited
on them in the
make merry.
2.
Chuttana.
the child's attaining the age of seven months, the
nearer relatives, male and female, are invited to a feast
on
which occasion they cook polaoo and feernee or kheer, and

having offered fateeha
Mohummud
in the blessed
the Chosen, (on
whom,
name
of his holiness
&c.), they take a little
of the feernee with the fore-finger, and apply
it
to
the

TEETHING,
34
child's
tongue (hence
lick).
This
is
name
its
repeated twice
Chap. IV.
&c.
chuttana.,
i.
e.
causing to
and may with greater pro-
priety be termed weaning,* since previous to the performance
of this ceremony the child tasted nothing but
milk
but from
On
day he
this
on
this occasion, as
all
and they amuse themselves

Sect.
Frequently termed
making
similar ones
afford
in singing
and playing on them.
Dax\t neekulna
3.
dax\t
ghoowgwee ; because on the
and having
it
4.
Mootfhee handhna.
crawling), are names given to the ceremony,
sion they prepare
Those
in the evening.
(or closing the fists),
and begins
them
boil
is,
and neighbours.
have an entertainment
Mootfhee baiidhna
fists
first
offered fateeha, distribute
relations, friends,
Sect.
shuts his
ai'e
appearance, they prepare ghoongneean of
its
whole with sugar
who can
mother''s
when females
wheat or chunna (Bengal horse-gram), that
them among the
its
allowed other kinds of food.-h
and iminjeeray are necessarily present
entertained, the d^hol
tooth
is
to crawl
on
and rengnn
when the
child
On this
occa-
all fours.
woorwoor (parched
rice),
(or
mixed up with
syrup oigoor^ and made in the form ofluddoos (or
balls), dis-
pense them among the invited relations and friends, and spend
the night in amusing themselves with singing and music.
Sect.
When
5.
Kan
diJiaydana.
a girl attains to the age of one or two years, the
lobes of her ears are bored.
Having put
into the lap of the
operatrix two khopras (or dried half-kernels of the cocoa-nut)
The
child does not discontinue sucking, frequently,
till
he
is
three or four years old.

+
The
first
food they give consists of milk mixed with
clarified butter).
ff/iee
(or

Skct.
INVÎTATIONS.
5.
35
and pan-sooparee, and applied sundul
employ her
to
make
By
the holes.
bored along the whole edge of the

part of
it, till,
three years,
her neck, they
to
degrees other holes are
ear,
and even m the centre
when the child has reached the age of two or

has thirteen holes in the right ear and
slie
twelve in the
Some have only a
left.
lobe of the ear, a second
in the
hole bored in each
middle projecting part
over the orifice of the ear, a third above, and a few others
In the Deccan
here and there.
it is
most people to bore holes uniformly

the ears, as that practice
considered vulgar
by
round the edges of
all
mostly adopted by low-caste
is
and butchers.
people, such as kunjiirs
CHAPTER
V.
Concerning Daivnt^ or invitation; comprising, 1st. The sending of

Eelachee (or cartlamoms with verbal invitations). 2d. The bringing
or taking of Nny-oo-ta, alias
Munja
(presents carried in state),
bj'
the guests.
Sect.
The custom
1.
Invitations.
of sending eelachee (or cardamoms)
of invitation in
common use among
generally invite their friends
When
any
affair
by
is
a form
the female sex.
Men
letter.
of importance
is
about to take place in
a person's house, such as a nuptial ceremony or an entertainment, and
it is
occasions, this
is
requisite to invite ladies on those joyful
done by the transmission of cardamoms to
each person, as follows
Any woman
or bazar,*
is
in the habit of
employed
going about the
for this purpose
street, lane,
and being superbly
Meaning, one not immured.
INVITATIONS.
36
decked out,
despatched on
is
Chap. V.
her errand,
attended by
musicians playing, and carrying in her hand a brass plate

containing sundul, 'pan-sooparee ka beereean, (betel-leaf
together with
parcels),
veloped
sugar-candy and cardamoms en-
paper, separately arranged in each
in red
one''s
name.
The woman
with the
sent
cardamoms approaches
made her
lady with the utmost respect, and having

sance,* delivers her message in these terms
the
obei-
" Such or such
" a lady (naming the person) sends her best compliments

" and embraces to you and says, that as to-morrow there
;
"
is
gaiety about to take place in
little
" wish
my
all
my
house, and I
female friends by their presence to grace
" and ornament with
their feet the
" dividual, and thereby make
it
house of
this
poor
in-
a garden of roses, you
" must also positively come,-\ and by remaining a couple

" of hours, honour
my humble
dwelling with your com-
" pany."
Should she accept of the

applies a little of the
invitation, the cardamon-bearer
sundul
to her neck, stomach,
and
back, and puts her share of sugar-candy and cardamoms

into her
mouth, or they are handed
to her along with the
betel-leaf parcel.
Should the lady not be willing to go, sundul

plied,
is
only ap-
and a pan ka beera (without any of the cardamom
and sugar-candy) handed

Having,
to lier.
after this fashion, been at all the houses
and
returned the message (with compliments), of their intention

of coming, next day a doolee, accompanied by a maidservant,
is
For the
despatched for them. But
diflferent
if
the hostess be poor,
forms of salutation, depending- upon the rank of
the individuals, vide Glossary.

t
A common
mode of saying', do
not decline doing so.
Sect.
own women
she sends her

little
MAKINCi PRESENTS.
1.
to escort
37
them
to tlic
house a
before daybreak."^
On
house advances to the
their arrival, the lady of the
gate to meet
and embracing and welcoming them
tliem,
with smiles, takes them by the hand into the house, and
seats
them on the
On many minor
carpet.
women
occasions
the sending of such a messenger
are similarly invited by
but she
unattended by
is
music, and does not carry any cardamoms, simdul, &c.
Sect. ^.Presents made.
The
guests, in going to the house,
some nay-oo-ta
tliey
alias
munja
(i. e.
must bring with them
presents),
and
in so
doing,
are guided by the consideration of the nature of the
feast, as Avell as
by a regard
to their
own means.
The presents usually brought on the celebration of the

ceremonies of Clihuttee and Chilla have already been mentioned
viz.
a Mmslee,
cholee, pan-sooparee, p'hool
On
kurray,
koorta,
saree,
topee,
and sundul.
the occasion of the child's being taught bismilla, the
presents consist of a small gold or silver plate of the weight
of eight
annas or one
fola,-f
suspended by a red thread,
together with a piece of velvet sufficient to
make a
cholee,
pati-sooparee, flowers, sundul, and sweetmeats.
If the present be intended for a wedding-gift,
it
consists
of a shawl, a piece of muslin, a saree, pugree, or cholee,

with pan-sooparee, flowers, and sundul, or some delicious
viand or muleeda,
(a kind of cake),
or
These are
merely betel, plantains, and cocoa-nuts.
brought along with them,
* Literally, when two

t
tola (or
or, as
<//iun'ce)i
among
of the
nif^-lit
sweetmeats, or
either
the great, are after
are
rupee) weighs exactly three drams.
&till
wanting,
BIRTH-DAYS.
38
their arrival carried thither
Chav. V.
by the men
in great
pomp and
state.
It
is
make
expected that those in low circumstances should
a present of at least a velvet cholee,* with some sweet-
meats, pan-sooparee, flowers, and sundul, according to their
means.
Should they not have brought any munja^ they are
re-
quired to put a rupee or two, or half a rupee, into the hands

of either the child or the mistress of the ceremony.
CHAPTER
VI.
Concerning the custom of forming the Sal giruh alias Burrus ganth,
or annual knot, i. e. the Observance of the Birth-day Anniversary.
This custom
birth-day
it is
is
observed on the anniversary of the child's
commemorated with great
ing cooked polaoo, and invited
all
Hav-
rejoicings.
the relatives and friends
for the evening, they are entertained sumptuously.
Along
with the polaoo are deposited sometimes kViullee and sugar,
and over them fateeha
is
holiness the Prophet, or
upon them
offered, eitlier in the
Nooh (Noah,
name of
the peace of
his
God be
This being ended, some old dame secretly or
a knot on the red thread brought for the occasion.
openly
ties
This
observed annually by way of record of the age of the
is
individual.
The women amuse
singing, playing, eating,
This
a custom very
is
among
30
and
themselves
all
night with
drinking.-f*
common among
the nobility
less
the lower classes of people.
Value about a rupee, or two
Though
shillings.
in public they, as well as the
rages as water, shurbrit, milk, &c.,
it
is
men, drink only such beveuncommon for them in
not
private

ADORATION.
Chap. VT.
Some
and
are in the habit of giving
after dinner
39
first tlie
entertainment
ended, the fateeha on the Uhullee and
is
sugar, or sugar alone, with the above-mentioned red-thread,

in the
name of
The
Noah
his holiness
reason y^hy fateeha
(peace be unto
him
!) is,
is
(peace be unto him!)
offered in the
name of Noah
that since he lived to an incalcula-
ble age (some say five hundred, others a thousand years),
be hoped that by imploring his blessing the
it is
to
age
will likewise
child's
prove long.*
CHAPTER
VII.
Concerning the custom of teaehini"; the Child Bismilld, (or pronouncing;

the name of God,^ and the mode of doing' it.
The ceremony
girl
of hismiUa
is
observed when the boy or
has attained the age of four years four months and four
days.-f-
Two
or three days previous to
it,
the child
is
some chiksa applied
from head to foot in yellow
clothes, has
by sohagin women, and
seated in a separate
priated for the purpose
is
decked out
room appro-
has a cloth ceiling erected over his
private to take strong drink, although
it
excusing themselves by saying that there
be prohibited in the Qoi-an

is
no harm
in the use
of the
juice of a fruit, (meaning the grape).

'
The
girl's
years are
numbered by a
silver loop or ring
" yearly to the gurdonee, or silver neck-ring.
being added
These are
the only
" methods of registering the ages of JMussulmaun children.
"
The
sal-giruh
is
a day of annual rejoicing through the whole
is a member; music, fireworks, toys, and

" whatever amusement suits his age and taste are liberally granted to
" house, of which the boy
"
fill
up the measure of his happiness."
t If a
Jocks,)
is
Mrs.
M. H. AH,
daughter, the pulyoonffhun, (or plaiting of the

likewise
first
performed with the
bi^milla.
vol.
ii.
p. 10.
little girl'?
side
40
BISMILLA, OR
head, and coloured
clotli
Chap. VII.
curtains suspended from
it
all
Every morning and evening
round, to represent a throne.
while they are rubbing the chiksa over his body, musicians
continue singing and playing, and the child
to
This
go about.
is
not allowed
denominated munja hythna
is
(i. e. sit-
ting in state).
The day
as above
before that of the ceremony, the females are,
related, invited
by the sending of eelachee
cardamons), and the male relatives and friends by

in the following
"
To
" At
form
(or
letter,
(such a one) the obliger of friends, greeting,
poor individual's dwelling, his
this
" as the case
" khwanee
may
be),
is this
(or to repeat the
so'^
(or daughter,
evening to be taught bismilla-
name of God),
beg you
will,
" by becoming one of the party, kindly grace and orna-
" ment the assembly with your presence, and joyfully

" partake of something;
" me peculiar pleasure.
" The letter of (so and
Among
message
is
for
by
so) a
so doing,
you
Moonshee or
will
afford
Mowluwee.''''
the illiterate poor, instead of a note, a verbal

sent
to
the above effect,
by a person usually
employed on such errands.
On
the hismilla day, the females assemble
and the men meet together
selves,
among them-
at the appointed
hour
in
and
all
the evening.
The
child having been bathed in the afternoon,
the chiksa washed well off his body, they exchange his
yellow garments for red or white ones of superior quality
such as task,* badla,-f mushroo,l or kumkhwab, (accord-
Task, or cloth interwoven with gold or silver thread.
t Badla, or
brocade of silken stuff variegated.
Mushroo, or
stuffs
Kumkhwnb,
silk
of silk and cotton.
interwoven with gold or silver flowers.
ADORATION.
Chap. VII.
ing to their means)
neck the gold or
41
then having suspended on the child's

thread, which
silver plates tied to a red
some may have brought, they apply siindul
to his neck,
uttur and other scents to his clothes, throw a garland of

flowers round his neck, put gujray (or flower-bracelets) on
his wrists,
and crown the whole with a sayhra (or wreath
of flowers, or of gold-wire) over his forehead.
In short,
they adorn him in every way possible.
Thus bedecked, he
is
teacher, or in front of
seated in the presence of his family-
some learned and respectable person,
as a 7rmshaekh (or divine), &c.
Near them are placed a couple of
trays, containing lud-
doos (two large ones being pasted over with gold or silverleaf), together
with flowers,
a.
nosegay, sundiil, a small gold
or silver plate, a pen and inkstand (the two last also sometimes of gold or silver), betel leaves, and cloth of some
kind, for a present to the teacher.
The
tutor, after offering fateeha over the eatables in the
name of his highness Mohummvid Moostuffa,
the peace
&c.)
writes on the plate with the pen dipped in the sundul, or a

solution of saffron in water, the words bismilla
7ii7-ruheem,*
and makes the child
lick it
off".
hirruhman-
He then puts the
two ornamented luddoos into the hands of his pupil for the
purpose of tempting him to go through his task with pleasure.
first
It is also
customary to write the soora-e-alhumd (or the
chapter of the Qorati, which
paper; and those

plate,
and give
desire
him or her
it
who can
into the
a very short one), on red

it,
by
this
on a gold or silver
hands of the boy or
to repeat, first the
ruhman-nirruheem^* then the

chapter, called also
is
afford
girl,
and
words bismilla hir-
soora-e-fateeha, (or the first
name), afterwards, from the Iqra
In the name of God, the merciful, the compassionate.
BISMILLA.
42
Chap. VII.
or soora-e-ulhiq, (96th chapter of the Qpran), the following
which
verses or sentences,* the literal translation of
follows
" Read,
" hath created

"
all
God
of thy
for
He
is
it is
as
who
mankind out of a lump of coagulated
And He
blood.-j-
name
in the
is
Almighty Being, who
likewise that
" has blessed us with the voice of utterance, and taught us

" the use of the pen."
The above being

which
was the very
mud-the-chosen,
(the
the
sentence
of the
blessing
&c.),
is
it
conceived to
and consequently
be one of great excellence,
Qpnm,
Mohum-
sacred
that was revealed to
lirst
is
taught to
children.
The
flowers
repetition of the verse being concluded, a wreath of

is
thrown round the neck of the tutor, the bouquet
to him, srtndul applied to his neck,
handed
and the piece
intended for him, together with the abovemen-
of cloth
tioned plate, pen, and inkstand, are presented to him.
After
this,
the child rises from his seat and
obeisance to his master and the
company
makes
his
the latter offer
their congratulations to the parents, and some of the nearer

relatives,
when the
child pays his respects to them, put a
rupee or two, or a gold-mohicr into his hand.
Then
either
the luddoos over which fateeha was offered, are
by themselves, or afterwards with polaoo, various
descriptions of curries, kuhahs, &c. placed on the diistur-
khivan (or cloth spread on the
accompanied by a nosegay
repast.
Dinner
each one's share being-
and the friends
set
company
and a few minutes
retire.
down
to the
being ended, betel-leaves, flowers and
uttur, are offered to the
they
floor),
Qoraii, chiip. xcvi.
.5,
called Iqrn.
t Alludiiia to tlio I'a'tus in cnilnvo.
after,

CIRCUMCISION.
Chap. VII.
bhand^-bhugteeay,f or singers,
Should dancing-girls,
be
in waiting,
43
they likewise amuse the company for half an
hour or so with their performances.
The
and
females
up
sit
ai'e
all
similarly entertained
domneeans
night
(or
among
themselves,
female musicians)
singing and playing to them.
Next day, the

doolees
and,
ladies are dispatched to their houses in
the landlord be a
if
man
of property, he dis-
misses them with presents of cholees and htmgrees.
on
the
occasion
of any
one of their houses, he
If not,
such joyful celebration at any
in return
takes suitable presents to
them.
After this ceremony, the child
CHAPTER
is
sent to school.
VIII.
Concerninc: Khutna alias Soontan (or circumcision).
Circumcision
among Moosulmans
is
directed to be per-
formed between the age of seven and fourteen years; though

occasionally,
it is
done either before or
Should an adult of a
embracing the
after that period.
different persuasion
Mohummudan
religion,
dread undergoing the operation,
it is
sary that he should be circumcised.
mand, however, that he should be
be desirous of
but at the same time

not essentially neces
It is the divine
com-
initiated into the tenets
of their faith.
.
The
ceremonies attending this
Bhand,
B/i?f(jiteeat/,
rite are as follows
mimic, an actor.
a dancing-boy, dressed
up
as a dancing-girl.
On
the
CIRCUMCISION.
44
appointed day polaoo or muleeda
being offered over
it
in the
Moostuffa (the peace
is
name of
&c.),
prepared, and fateeha
the prophet
is
it
Chap. VIII.
Mohummud
among
distributed
the
Should Providence have blessed them with the
friends.
means, they put on him a new
suit of clothes
and
for a
few days before, some people apply huldee and make him
munja hythna
On
(or sit in state), as described above.
the day appointed for the ceremony, they deck out the
child in fine red or yellow clothes, or brocade, and having
decorated him with
abundance of flowers (denominated
p'hool peenana^ or the adorning with flowers), and applied

Tneesee to his teeth (the only occasion
on which males use
meesee), accompanied with people letting off fire-works, and
carrying
artificial flowers, trees, &c.,
(termed rms^), as well
as musicians, they perform shub-gusht (or nocturnal-peram-
bulation) and bring
him home
to
be operated upon.
Others again, postponing the preliminary ceremonies of

dinner, sitting in state, and perambulating the city,
the operation
is
sit
is
generally about a week after), bathe the patient,

in state for a
till
after
performed and the wound healed (whicli

let
him
few days, and then have the grand noc-
turnal-perambulation.*
On
this occasion, likewise, the ladies
invited
and entertained as before
The mode
as follows.
and gentlemen are
related.
of performing the ceremony of circumcision
Tlie boy
is
seated on a large
is
new earthen pot
inverted (or on a chair) with a red handkerchief S2)read

" At Lucknow," Mrs. Meer observes, " we see, almost dailj-,
" processions on their way to the Durgah (before
described), wliere
" the father conveys the young- ]Mussulniaun
to return thanks
and
" public acknowledgments at the sainted shrine. The procession is

" planned on a grand scale, and all the male friends that can be col" lected attend in the cavalcade to do honour to so
interesting an
" occasion." Vol. ii. p. 12.
CIRCUMCISION.
Chap. VIII.
over
45
having swallowed, about a couple of hours before,
it,
some majoon, or sweetened bhung, or
which
siibzee,
is
admi-
nistered with the double view of intoxicating him, so as to
prevent his crying much, and of acting as an anodyne to

mitigate his sufferings.
At
time
tlie
and
friends
when
the operation
relatives are invited,
office it is,)
The moment
razor performs the operation.
"
to take place, a
(religion)
deetit""
direct
him
much
pain.
and, by
it is
way of coaxing
to slap the operator for
over, the
word
to
chew some
betel
colours the spittle red), and spit on the
made,
is spittle,
the boy, they
having put him to so
Besides, they get one of the nearest and most
respectable relations
it is
with a sharp
desired to vociferate aloud, three times, the
is
few
and some of them hold the
boy firmly, while the barber, (whose
child
is
in order to
make
and not blood
by assuring him
that
it is
leaves
wound
(which
the instant
the boy believe that the red fluid
and they endeavour

such a one
who
to quiet
him
has merely spit
upon him.
After that, the boy, through shame, remains
quiet
he be mischievous, he loads him with abuse.
or, if
After the operation, the barber applies some suitable

dressing to the wound, which heals in the course of a week.
He
then receives his professional fee of a rupee or two.
While
the
ceremony
is
performing, some rice or ready
money, together with a couple of chaplets of
flowers,
sooparee and sundul, are placed near them.
After
panall
is
over, the wreaths of flowers are thrown over the barber's
head, some sundul
is
applied to his
neck,
the rice, the
earthen pot, and red handkerchief are given to

present.
When
in a
Should, however, the boy have been seated on a
chair, the latter is not given
give
him
boy
is
him nothing
away.
circumcised,
if his
parents are poor, they
to eat save rotee or imdeeda,
and sometimes
CIRCUMCISION.
46
hurreera;
he
if rich,
is
Chap. VIII.
daily fed on chicken broth and
roteerow-gundar (or wheaten cakes with plenty of ghee in

until such time as the
it)
strength
and
wound
heals, in order to support
No such
nothing besides.
dal, &c., is allowed
flatulent diet as
by occasion-
for these retard the cure,
ing a superabundant suppuration.
customary with some women,
It is
in it,)
along with another to make an even number
when
rite,
they have one or three of their
mouth of which, they
parcel),
and place
it
boy, they cut off the
favourable,
void urine
insert a
near them
pan ka
undergo
pan
if
as
women who
in
and, after circumcising the
They
which
consider
it
the boy, during the operation, or soon after,

it
prevents the blood from getting in and
They guard
are
unwell
or receive their
shadow
is
the
boy against
and other defilements
the contact of dogs, cats,
for
it is
such
as
supposed, that to see them
unlucky
and they are
also afraid,
the smell of blood should induce these animals to bite
They
the part.
by putting ashes
likewise
all
placing the legs of the
guard against ants
round the
bed
child's
bed
insects are generally attracted
moreover
tie
if
poor,
if rich,
by
in stone-basins containing water;
which prevents ants from approaching the patient
by
this
ka beera (or betel-
beera (or betel-parcel)
coagulating in the urethra.
ofi^
consequently,
pot having a spout)
a'
to represent a second circumcision.
lest
to
in procuring one, they
Should they not succeed
substitute an earthen budhna (or
is
own
they get some poor woman's son to be circumcised with
theirs.
the
have no faith
(for others
never to have a child circumcised alone, but always
for these
by the smell of blood. They
a peacock's feather, a copper ch'hilla (or ring)
means of a blue thread, to the neck, wrist, or ankle of
the child, and
bum
ispund.
nUDDEEA
CiAP. IX.
CHAPTER
47
IX.
Concerning' the Hnddeea (or conclusion of the child's reading of the

Qornn), and the
making of
presents to the Tutor,'
including
the
subject of Eedee.
After the boy or
girl
has read the sacred Qoran com-
pletely through, a propitious
day
is
cope, page 19), for the purpose of
upon
fixed
making
{vide horos-
presents to the
teacher, as well as for the purpose of causing the child to
exhibit in public, his proficiency in reading.
The day
before, the females are invited
eelachee (cardamoms),
and the males by
by
the sending of
letter or a verbal
message.
In the evening, the Qo>'w-reader, decked out

apparel,
is
seated in presence of his
assembly, with
the
Qoran
in
his
in
superb
master in the male
hands
near them
deposited for the tutor, a robe of honour, and some
are
money
according to the person^s means, and betel, flowers, sundul
and sweetmeats
in trays
(bishop's-weed seed), and a
The
a small cup with some ajwaeen

little salt.
master then desires the child, after reading the
soora-e-fateeha, alias
alhumd (the
praise, or first chapter), and
a few sentences of the soora-e-huqr, alias A. L.

chapter), to read the two chapters of
named Ee-a-seen
tlie
M.
(second
sacred Qoran,
(chap. 36.), and B,uhman (chap. 55.), in
which, in elegant and figurative language, the unity of the
Deityjs beautifidly described. Accordingly, the child reads
them
in the assembly, with a distinct
When
in the
and audible
voice.
concluded, the school-master having offered ^feeArt-.
name
of his highness
Mohummud
Moostuft'a (the
blessing, &c.) over the eatables, desires his pupil to breatlie
HUDDEEA.
48
on the bishopsweed-seed and
" I forgive
says,
all
salt
Chap. IX.
and, after blessing him,
the trouble I have had in teaching
" thee the knowledge of the sacred Qpran, and do now, in

" the presence of this assembly, with my Avhole heart and
"
soul, freely
bestow* on thee what I have taught
discerning scholar then, with the most profound
The
reverence,
makes
his obeisance to his preceptor,
him the contents of the
to
thee.""
trays, the dress,
and
offers
money, &c.
intended for him, together with some of the bishop's-weed-
and
seed
To
salt.-f-
every individual of the assembly,
some of the sweetmeat, with a

seed and
boy
Qoran along
not customary to bring the
to the assembly,
punjaet
lillahay
(viz.
to the end),
of the bishopsweed-
as sacred J relics, are distributed.
salt,
cities it is
little
but they make the boy repeat the

mafis
summawatay wallurzay, &c.

Indeed some people
and some other chapter.
have nothing read
In some
Avith the
and
instead of bishop's- weed-seed
and
they place d'han-kay-Kheeleea'Cit and butasha (swollen
salt,
parched
rice
and spungy sweetmeat), and each member of
the assemblies of males and females give to the boy a rupee

or two according to their means, which becomes the tutor's
perquisite.
The
obligations, however, on the part of the school-boy
towards his master, do not terminate with the giving of

presents;
these
but invariably
every feast, marriage,
at
dinner-party, &c. the teacher's dues are

short he should be honoured as one's
to
own
be rendered.
father, for people
the world are said to have four fathers,
in
father (properly so called;)
own
i.
e.
An
the benefits of the knowledge of

excellent
+ Rendered so
blown on it.
2.
In
viz.
1.
Their
Their preceptor;
3.
it.
remedy for <iripes.

by its li;n ing- Iiad the contents of
the whole
Qoran
HUDDEEA.
Chap. IX.
and
Tlieir father-in-law;
4,
49
Their
moorshud
(spiritual
guide).
Besides, the Prophet has assured us,
tliat if
any person
at his daily devotions repeats the doa-e-masoora (or supfor the remission of sins),
plication
Almighty
teachers, the
for his parents
and
will
undoubtedly hear and answer
go
to school, the master usuall}^
his prayers.
For such children
as
writes eedce {i.e. a verse of something relating to the eed, or

feast), or a blessing
on the child, on coloured or xur-afshanee
(illuminated) paper,* which he desires him to take and read
On
to his parents.
witnessing the progress that their child-
has made in reading, they send by his hands some rupees,

or a few
/?^ce,
by way of a present
There are four

occasions,
by
to the mastei
eeds (or feasts) in the year, on which
among
distributing these eedees
the scholars?
the masters exact presents from their parents, viz. at the

feasts
Akhrce char shoomba
Rumzan
(ch. xxiv.),
(ch. xvi.),
and Buqur eed
Shaaban
(ch. xxvi.)
(p.
xxii),
-f-
In the sacred Qpran there are ihiviyjoozes (or sections)
on the commencement of the perusal of each of which
customary
to observe hvddeea.
principal ones;
^J^^.,
Among
and of
is
these, there are four
at the conclusion of the reading of
quarter, of a half, of three-quarters,
of the sacred volume
it
and of the whole
these, again, the last is the
most important.
Zur-afshanee
is
paper sprinkled over with gold-dust.
^Vhereas,
mozurriq is paper on which are pasted devices in gold leaf.

The two principal
t There are five eeds, or feasts, held annually.
ones are the Rumzan (east or eedooljitr andthe Buq7--eed; which are
Furz and Soonnut, (i.e, commanded to be observed both by God and
the Prophet); the other three are, Mo/iurnrm, ^khrei' cl/rn- shoomba
and Shub-c buraf, which are only soonnut, (or commanded, viz. by the
Prophet).
IIUDDEEA.
50
Chap, IX.
Independently of these, whenever the scholar commences

a new book,
it
similar manner,
viz.
necessary to entertain the master in a
is
and
observe
to
what
called huddeea:
is
sweetmeat, betel, siindul, choorivay (parched rice), and
toasted chunnay (Bengal horse-gram), called poo^/jawee, with
money, such as a rupee or two, according
to each one's
by the parents, and placed before the
means, are sent
teacher in the school-room, over which the latter having
name of
the
offered fateeha in
his
holiness
Mohummud
Moostuffa, (the peace, &c.) and the author of the book,

distributes the sweetmeats, poothanee, &c.
He
boys.
and sometimes a
little to
his
dul in his hand, and smelling

</Mrooc? (blessing),
them new
among
applies sundul to the necks of
its
them
the school-
the scholars,
own, or he takes a
sun-
little
fragrant odour, repeats the
and having heard
ones, dismisses
all
their lessons,
and given
for the other half of the
day.
If the
number of
scliolars
be great, and too many holi-
days would be the consequence, the master defers the

fateeha
Thursday
till
(the established
holiday), and then having performed
day
for the half-
over two or three
it
pupils' huddeeas, converts the two or more holidays
into
one.
In short, they embrace every opportunity to compliment

the tutor
for a blessing
from his auspicious mouth
valent to perusing a hundred books

rests
is
equi-
since, while his curse
upon any one, the study of a hundred volumes
profit little
nay, he should be esteemed equal
greater than one's
own
father
and mother
to,
if
will
not
inasmuch, as he
makes one acquainted with the laws and writings of God

and
his messenger,
While
and explains the doctrines of
the natural parents nourish the
poral food, he provides
it
with spiritual.
religion.
body with tem-
VIRGINITY.
Chap. X.
CHAPTER
51
X.
Concerning; the period of Virginity, and the Ceremonies observed on

the occasion.
When
ffirl
has her menses for the
first
time,
it is
called
balig hona (arriving at the age of puberty or discretion)
pyhlee sir myla hona (the head becoming dirty for the
time)
or burron tnen-milna(revn:hmg the age of
literally,
At
first
womanhood;
mixing with the grown-up).
the lunar periods, the circumstance
hyz-ana (the approach of the menses)

arrival of the season for bathing)
coming filthy a handsome excuse

;
ana (become
sir
is
nuhanee ana (the
myla hona (head be-
for bathing);
unfit for prayers); or
denominated
bay-numazee
napak hona (becoming
unclean).
Among Moosulman
girls the period of virginity is
from
ten to fourteen, generally about twelve years of age.*
At a girl's first menstruation, seven or nine married

women of the house and neighbourhood meet in the afternoon, and each applies a
little
chiksa to her body, adorns
her neck with a couple of garlands of flowers, anoints her
head with phoolail ka
tail (odoriferous oil),
to a private apartment.
in singing, music^ &c. depart to their
For seven days the poor
and, during
all
in
spent awhile
own homes.
girl is shut
allowed to go out, engage herself

ever, or bathe
and confines her
The women having

up
in the
room, not
any employment what-
that time, her diet consists
Mrs. Meer (vol. ii.

p. 349.) observes, " Girls are considered to
" have passed their prime when they number from sixteen to eighteen
''
years
even the poorest peasant would object to a wife of eighteen.
'
VIRGINITY.
52
Chap. X.
and sugar
solely of Jihichree, ghee, bread,
all fish, flesh,
salt and acid food being prohibited.
On
the seventh day she
is
bathed.
The above-mentioned
women, having assembled in the morning, hold a redcoloured cloth over her head in the form of a canopy, take a
small earthen hudhnee,* either plain or nicely painted over,
and having fastened
to its
neck a
of a red thread, and dropped into
it
four or five hurla'f and
woman pours warm water
bhurla,l each
by means
6efe/-leaf parcel
with
it
twice on
her head.
Befoi'e these
women commence
the superintendance of the
ablutions, their laps are filled with muleeda^
sundul
is
and
betely
and
applied to their necks.
In the evening an entertainment is given to the relatives of
both sexes
when
the girl, according to her means,
out in new and elegant
attire,
decked
is
and adorned with hungrees,
All that day and night they amuse
(glass bracelets,) &c.
themselves in eating, drinking, singing, and playing.

If the girl be married, and has not already consummated
the rites of wedlock (which
husband leads
pany
to
his wife
home
is
more than probable), the
to enjoy her
On
amuse themselves.
the day
leaving the com-
when a
girl
has
attained the age of virginity, her parents generally make their

son-in-law a present of a
their
law together
But
to
in
is
suit of clothes, according to
their
daughter and son-in-
one place, they adorn them with flowers.
allow such an indecent occurrence to become
Budhnee, a kind of pot with a spout like an ewer,
t Hilda, Chebulic
X
new
means ; and having seated
Blmrln, Belleric
myrobolan
ditto
These they receive in

tucked up on one side.
Terminalia chebula, Willd.
Terminalia
bilirica,
Roxb.
their clothes, the fore-part of the saree
which
PUBERTY.
Chap. XI.
public
is
only the custom
among
53
the lower classes of people;
the higher and more polished ranks of society never expose
such an indelicate circumstance when
it
takes place in the
JNIaturity in
Males; and the ob-
family.
CHAPTER
Concerning the age of Puberty or
XI.
servance of the religious duties required of them after reaching
manhood.
When
a boy, on arriving at his twelfth, thirteenth, or
fourteenth (some at the fifteenth, sixteenth, seventeenth, or

eighteenth) year, experiences a pollutio nocturna,
his indispensable
duty thereafter to conform
fundamental principles of his religion,
is
Previous to
their
good and
parents
their
own
When
but after
of
This
i.
during their childhood,
e,
all
deeds were laid to the charge of their

this,
they are themselves responsible for
actions.
the youth
is
overtaken by a pollutio in somno,
becomes absolutely necessary

ing following;
doing,
strictly to the
viz. confession
girls.
this period,
evil
becomes
and pilgrimage.
faith, prayer, fasting, alms-giving,
equally applicable to
it
it is
for,
him
for
to
it
bathe on the morn-
until he has purified himself
by
so
unlawful for him either to eat, pray, touch the
Qpran, or go to the mosque.
These rules extend likewise
to other ablutions, directed
to be observed by divine command.
termed
there are four,
gosool, or bathing, viz. 1st. after pollutio nocturna ;
2d. after menses; 3d. after coitus
The
Of these
period to which the
first
4th. after puerperium.
and third bathing may be
54
MOHUMMUDANISM.
delayed,
is
Chap. XII.
The
nine or ten o'clock next morning.
The
from the seventh to the tenth day.
last
second,
cannot be
resorted to, with propriety, until the discharge has ceased
but a parcel of ignorant women have fixed the

of child-bed for
day
fortieth
it.
The manner of bathing
as follows
is
After slightly
body, and reading some short prayers which
Avetting the
are appointed for this purpose, he gargles his throat three

times, then bathes
thoroughly wetting his whole body,
uttering the following sentence in Arabic

"
this ablution
" move
all
my inward
Some of
my
to purify
filth
body
"
by
I desire
and
for prayer,
to re-
and corruption."
the uneducated
among
the vuloar throw
first
three pots of water on the head, then three on the right
shoulder, afterwards three on the

little
water in the
(thanksgiving),
hand,
or
sprinkle
may be
purified.
CHAPTER
1st.
(or prayers).
4th. Zukat
dayna
(or confession of faith).
That
'
is
I.
3d.
Roza rukhna
(or almsgiving).
kojana (or pilgrimage
Section
Mohummudanisra.
comprises five divine commands,
Kubna purhna
kurna
on the
it
XII.
real foundation of
Mohummudanism
durood
reading
they
it,
clothes, in order that they also
Concerning the
after
either
without
and liaving taken a
left,
to
5th.
(or
2d.
viz.
Numaz
fasting).
Mukkay ka
huj
Mecca.)
Kulma pvrhna
^ La-il-la-hah,
(or Confession of fait/i).

Il-lul-la-ho
Jiussool Oollahay,'^' which signifies,
Mohitmmud-oor,
" There
is
no other
Sect.
PRAYER.
1.
55
" God except the one true God, and

" prophet
(or messenger) sent
Section
There are
five
2.
Numaz
Mohummud
is
the
by God."
kurna (or Prayer').
seasons for prayer
prescribed by
the
divine law, viz.

1.
or
Fujur kee numaz, or morning prayer, from
dawn
of day, to sun-rise.
Should
this
five a.m.,
hour unavoidably
have passed by without prayer having been offered, the
same prayers are

time
to
be repeated at any other convenient
and although the same blessing
will not
attend a
prayer that has been omitted at the appointed period,
it is
be performed, and not to be altogether
nevertheless to
omitted.
2.
%ohur kee numaz, or mid-day prayer, between one and
three p.m.
Ussur kee numaz, or afternoon prayer, from four to
3.
half past five

4.
Mugrib
p.;\i.,
kee
or
till
immediately after svm-set

time
5.
for
it is
Aysha
sun-set.
numaz, or sun-set prayer,

:
at six p.m.,
i. e.
not to be delayed beyond that
a very delicate season.
kee
numaz, or prayer on retiring to bed, be-
tween eight p.m. and midnight.
Should a person, however,
by business or amusement be unavoidably kept awake beyond the

tion
limits of this season,
he
may perform
this devo-
any time before daybreak.
Independently of the above prayers denominated furz

(of divine origin), there is a variety of others termed soon-
nvt and
nujil,
in
which the more religious and devout are
engaged, as for instance,

1.
Numaz-e-ishraq, or prayer at half-past seven a.m.
2.
Numaz-e-chasht, or prayer at nine a.m., or
if
there be
FASTING.
56
not leisure then,
it
Chap.
may be performed
at
XIL
any time before
sun-set.
3.
Numaz-e-tuhujjood, or prayer at midnight, or at any
time before daybreak.

4.
Numaz-e-turraweeh, or prayer offered daily at eight
Section
3.
JRoza rukhna^ or Fasting during the
Rumzan, {immediately
after the
month
Aysha prayers).
Numerovis are the blessings promised to those who

during the month
Among
Rumzan
(the ninth month).
others, the prophet
Mohummud-the-chosen (the
peace, &c.) has said, that those
privileged persons
who
fast
who
be the only
fast shall
day
at the last
will
have the honour
of entering the celestial city by the portal termed
Ryan
(one of the eight gates of Heaven), and no other; and that

the effluvia proceeding from the
is
more grateful
to
God
mouth of him
that fasteth
than the odour of roses, ambergrise,
or musk.
During the
fast, eating,
drinking, and conjugal embraces
are interdicted, as also chewing betel-leaves, smoking,

snuffing.
If,
if intentionally
must expiate
any of these rules
howêver, the observance of
be inadvertently neglected, the
fast still holds
omitted, the individual so
his guilt
and
good
transgressing,
by the manumission of one golam
male slave) for every day that he broke
but
fast;
cannot afford that, he must feed sixty beggars ; and
if
(or
he
if that
be likewise out of his power, he must, independently of

fasting during the
month Rumzan^
fast for sixty
days
to-
gether any time after for every day that he has broken fast,
and add one day more

it,
and then he
for the
will receive the
Those who observe
day
itself
on which he broke
reward of
this fast breakfast
his fast.
between the hours
Sect.
FASTING.
3.
of two and four a. m. (this meal
57
denominated suhurgahee'^
is
and suhur^), and take food again
in the evening,
immedi-
ately before evening prayer.
During the period allowed
on the nuqara, and in large
in the musjids
in order that those
and
arise
for the suhiirgahee they play
who
may, by
fast
And some fuqeers^
eat.
way of craving charity, proceed
cities
the nowlut,
lieai'ing it,
speedily
during that time, by
to the houses of
Moosidmans^
repeat verses containing admonition and advice with a loud
sound of
voice, that the
On
it
may
arouse them from sleep.
getting up, they sometimes give the fiiqeers somethino-
to eat,
and on the
khootha-diSiy
make them a present,
accord-
ing to their means, of a rupee or two, or some clothes.
On the
first
kee eed (or
when
it is
day of the tenth month, Shuwal, the Rumzan
Rumza?i
feast,
vide Chap, xxiv.) takes place
requisite for every one
who fasts,
to offer, previous
to going to the eedgah to prayers, roza kajittra (or fast,

offering),
which
consists in distributing
(religious mendicants)
among
hw fuqeers
two and a half 5eer5*of wheat, barley,
dates, grapes, jaree\ rice, or other grain
for until
commonly eaten;
he has offered the above alms, or dispensed their
money among ihefuqeers, the Almighty
equivalent in
will
keep his fastings suspended between heaven and earth.
Every one that
fasts is obliged to
bestow the above por-
tion in alms, for himself as well as for every
member
of his
family, if he has any (not even excepting slaves), but not

for his wife or
it
grown-up sons
since the former
is
to give
out of her marriage-portion, and the latter out of their
own
earnings.
t
+
These terms signify dawn of day, or daybreak,

Two and a-half seers equal to five pounds.
Or
great millet (holcus saccharatus, Lin.).
ALMSGIVING.
58
Sect.
and
that,
command
to give
alms annually of
five
of money, cattle, grain, fruit, and merchandise
viz.
Chap. XII.
Zukat dayna, or alms-giving.
4.
It is the divine
things
provided they have been in one's posession a whole
year, and exceed the annual expenses.

1.
Money.
If one
is
a sahib-e-7iissab, that
rupees in his possession for a year,
2. Cattle.
is
Should
has eighty
he must give alms annu-
ally at the rate of one rupee in every forty, or
he
is,
2^ per
cent.
one's property consist of sheep or goats,
not obliged to give alms until they amount to forty.
From
41 to 120 inclusive, he
to give 1 sheep or goat.
is
121200
Above
that, a sheep or goat for every 100.
Alms
For every 5
to
36
From 26
2do.
for camels
25 he
is to
is
as follows
give 1 sheep or goat.
35
45
1 two-year old do.
yearling female camel.
46
60
1 three-year do.
61
75
1 four-year do.
76
90
91
2 two-year do.
120
2 three-year do.
121 and upwards, either a two-year old female camel

for every 40, or a three-year old female camel for every 50.
Alms
cows or bulls
for property in
If 30 cows, a one-year old calf
40
do. a two-year do. do.
is to
and
be given.
so on, a one-year old
for every 10.
Should one, however, possess a thousand cows
(as these
animals live in this country only to the age of fourteen

or fifteen years), as
their
many cows
are to be given as will,
combined ages, maice up one hundred
years.
by
Skc
ALMSGIVING.
T. 4.
Alms
59
male or female, are the same as that
for buffaloes,
for sheep.
For
horses, the rate
of
instead
as
it,
it
is
similar to that for camels
or
enacted in the sacred Huddees, a
is
be given for every horse whose value exceeds
deena)'^ is to
100 rupees.
For animals used
and for beasts of burden, no
in riding,
alms are required to be given.
3 and
tenth
For grain and
4.
is to
be given
watered by rain, a
watered by drawing water from a
if
fruits,
tank or well, a twentieth part.
For
5.
articles of
merchandise, for the capital, as well
as the profits, alms are to be annually rendered, at the
above rate of one rupee in forty, provided he be a sahib-e-
(man of property
nissab
For gold
qal
weight
to a certain amount.)
mishqalf for every 20 mish-
bullion, half a
:
for silver
cent; provided
it
bullion,
at
per
rate of 2|
the
exceeds the weight of 50 tolas
not
otherwise.
For whatever
is
found
upwards of 240 dirrums,

that
money be
in
||
mines,
fifth
laid out in traffic,
is
if
the value of
be given
to
it
and
be
if
alms are to be given on
the profits.
The
following are the classes of people on
lawful to bestow the legal alms, viz.
1st.
whom
have not the means of defraying the expenses of the

mage.
2dly. Fuqeers
(i. e.
it is
Such pilgrims as
religious mendicants)
pilgri-
and beg-
Persian coin, in Hindoostan considered equivalent in value to
two and a-half rupees.

t
Twenty
7nuishqal
is
= G75 grains.
do. := 7i tolas (or
rupee weight)
2 ounces 6 drams
and 30 grains.
II
A
A
tola
= 3 drams or 180 grains.

= 52^ grains, and 240 dirhum =
dirrum
21bs.
2 ozs. 2 drams.
PILGRIMAGE.
60
3dly. Debtors
gars.
their debts.
4thly.
who
Travellers
who have
Champions
are
without
Chap. Xlt.
not wherewith tJ discharge
in the cause of
food.
God.
5thly.
6thly. Proselytes
to
Islamism.
It is
zukat
who
only the very poorest of these

religious mendicants
are entitled to the
otherwise, conceiving
it
un-
lawful to receive these, never accept of them.
Alms
are not to be given to Sj/eds* unless they parti-
cularly desire
them
nor to the opulent, to near relations,
or to slaves.
Sect.
It
is
5.
HuJ kojana,
the divine
command
or going on Pilgrimage.
for those
undertake the journey once in their

cient to
men and women
lives,
who have
to
suffi-
meet the exigencies of the road, and to maintain
their families at
home during
their
Should a
absence.
person be really desirous of going on the pilgrimage, and

possess every thing necessary for the journey, but
to indisposition, or through fear of an
proceed,
all
if
owing
enemy, be unable to
he appoint a deputy, and furnishing him with
the requisites, request
him
to
imdertake
it
for
him
in
his name, and the latter putting on the pilgrim's habit,
travel in his behalf, the former will obtain all the blessings
attendant on the pilgi-image.
Or,
if
a rich man or a prince,
without any excuse, dispatch another person to perform

the pilgrimage in his name, he earns the mei-it of
Though
the poor are not obliged to perform
it.
it,
have
frequently observed whole families of them on their pilgri-
Because they are "of the Prophet's blood, and are not to be in" eluded with the indigent, for whom these donations are generally
" set apart. The S^/eds are likewise restricted from accepting many
" other charitable offerings. Sudqa

Vol.
i.
p. 252.
(,(\.
\ .) for instance."
Mrs. Mcer.
PILCxRIMAGE.
Sect. 5
mage,
chiefly
CA
from Bengal and Islamabad, (or Chittagong,)
Avhere ]\Ioosulmans
are very numerous.
these poor people,
the charitably
Fortunately for
disposed and
named
port towns have, for the sake of God, ships

e-hillah (^.
opulent
Bombay, and other
natives at Tellicherry, Cananore,
God's grace, or bounty-ships), on which, after
e.
supplying each traveller with food and drink

voyage, and a couple of pieces of cloth,
long,)
sea-
Ji/z-
for
the
(eacli five cubits
they have them transported thither, and brought
back.
The manner of performing the

On arriving near Mecca, or while
pilgrimage
still
as follows
is
on board,
sary to put on the ehram (or pilgrim's habit).
on which the pilgrim intends adopting
this
it is
On
new
neces-
the
day
dress, lie
bathes himself, reads two rukat prayers, * and puts on the
two wrappers-without-seam, which constitute the sacred

dress.
One
is
wrap})ed round the waist
Khurranwan
uncovered.
be worn.
These are not
sacrificed the victim at
and bathed
himself.
(or clarified butter,)
(or
to
the other thrown
wooden pattens) may
is
he
and shaved
(p. 67),
in the interim to
anoint his head with
perfume his
clothes, shave
commit
oil,
sacrifice
liable to death
There are
is
five
he
to eat
by
wear
so doing, he
and, as an atonement, must
a sheep, and distribute
on no account
evil, for
ghee^
any part of
his body, pare his nails, put on clothes that are sewed,
boots,f hunt, quarrel, speak or do
makes himself
also
be dispensed with until he has
Meena Bazar
Nor
any of the following acts
and body, the head being kept
loosely over the shoulders
among
the poor; but

any part of that meat himself.
it
noxious animals, however, which there
For the meaning of rukat,

Because they are sewed.
vid'^ note,
p. 79.
is
PILGRIMAGE.
62
no harm
Chap. XII.
in killing, viz. a kite, a crow, a scorpion, a
mouse,
and a mad dog.

Should a person,
after putting on the pilgrim's habit,
indulge himself in sexual intercourse, or even kiss his wife,

the whole object of his pilgrimage will be frustrated.
Some put on
the sacred habit
meant the interdicting themselves

a month
or fifteen
others defer
to his
it
is
properly
worldly enjoyments)
all
days before they reach Mecca, while
until the last
power of
There are
(by which
day or two; each one according
self-denial.
five fixed places
where, on arriving,
the
if
pilgrims dare to advance a step farther without putting on

the sacred habit, they become deserving of death and must
sacrifice the
1st.
The
above-mentioned victim (p. 61).
they journey by land, a village called Yelmullum

travel
places are:
For the inhabitants of Yemen* and Hindoostan,
by
water, a sea-port town,
;-|-
if
if
they
Ibraheem Murseeah.j
2d.
For those of Mudeenah (Medina), Zool.khuleefah.
3d.
For those of Sham (Syria), Huj
4th.
fah.
||
For those of Erraq (Babylonia or Chaldea), Zat-
e-Erq.
5th.
For those of Nujud (Nedsjed), Qurrun.
On
entering
Mecca and
visiting the
Immediately on their arrival
at
Kaabah.
Mecca, the pilgrims
having performed wuzoo (or the ablutions), proceed
t
X
and
II
1[
Yeriien, or
Arabia
to the
Pêlix.
Yelmullum, a small place near Mecca.

Ihi'oheem Murseeah, a small place near Mecca.
Zool khulepfnli {Dliulhuleifa), the name of
a place l)etMcen five
from Medina.
Hujftth, a place between Mecca and Medina.
six miles
QwTun,
the
name
of a village near Tayet.
Sect.
PILGRIMAGE.
5.
musjid ool huram (or
tlie
QQ
sacred mosque), * kiss the Hujr-
ool-uswud-\ (or black stone), and encompass the Kaahah\

seven times
on the
step,
left,
commencing on the
Kaabah
right, leaving the
they perform the circuit thrice with a quick
and four times
They go
at a slow pace.
Qiidum-e-Ibraheem (or Abraham's
feet),
then to the
repeat doganah
(two rukat) prayers, and come and kiss the black stone again.
Owing
innumerable throng, they are sometimes
to the
obliged to content themselves with merely touching the

stone,
and then kissing the hand.
After that, they go out of the temple by the gate leading to Suffa,
Avhich
they ascend
up Murwa,
then go
II
||
" Within the confines of the holy house
" not the meanest livinf^ ci-eature

'
is
life is
held so sacred, that
allowed to be destroyed
even by accident the smallest insect
person
killed, the
is
and
who
if
has
" caused the death is obliged to offer in atonement, at the appointed

" place for sacrificing to God, sheep or goats, according to his
" means."
Mrs. Meer. Vol. i. p. 213.
t i/?yV(3o/2M'?fc?, signifies literally a
black stone. Itwas originally
white, but by the constant touching and kissing of

pilgrims,
It
is
surface
its
is
become
perfectly black
it
by the numerous
and hence
and fixed in the wall of the KnabaJi.
set in silver
its
said to possess the singular property of floating on water. It
venerated
for
is
him
fall off
like the withered leaves
The Kanbah
is
do
The rain-waterwhich
a golden spout on a stone near

stone)
it
is
this
: yea,
autumn.
a square stone building situated in the centre of
the Byt-ooUah (or house of God), another

of Mecca.
off the trees in
is
highly-
whoever undertakes the pilgrimage and kisses
stone, obtains forgiveness of all his manifold transgressions
they
name.
This stone
as white as
it,
falls
on
name
its
for the sacred temple
terrace runs off through
called Rookn-e-yemenee (or alabaster
snow, and stands over the grave of Ismaeel
(the peace! &c.).
This is situated near the Kanbah, where

Qndum-e- Ibrahecm.
was Abraham's (the friend of God) station for prayer. It is a stone
on which is the impression of Abraham's feet hence its name. It is
held sacred, and pilgrims are directed, on visiting the temple, to pray
;
near
II
it.
Siiffa
and Muriva are two mountains near Mecca.
PILGRIMAGE.
64
running from the summit of the one
Chap. XIT.
that of the other*
hill to
On
seven times backwards and forwards.
reaching the top
of each, they stand for a few minutes with open hands raised
up
to heaven,
and supplicate the Almighty for whatever
their hearts desire, for their prayers
on
this occasion will
undoubtedly be heard and answered.
The
origin of the custom
When
as follows.
is
Bebee
Hajrah (Hagar) brought forth Ismael (peace be unto him

in the wilderness of
!)
Mecca, there being neither water nor
habitation in the vicinity, she, in the utmost distress, left
the babe, ran frantit from hill to hill in search of water, and
returned frequently to her offspring,
voured by jackals, dogs, or
lest
he should be de-
While
foxes.
the mother was
thus employed, the child, through the grace and blessing of

divine Providence^ happened in the act of crying to strike
which instantly occasioned a
his heels against the ground,
chasm
whence water gushed
in the sand,
ceiving
this,
a sort of a
began digging
well,-|-
there,
and purified herself and infant by bathing
In imitation of Hagar's running for water
t This M'ell (called also Hagar's well)
e-IhraJieem.
It
is
from Mecca bring away some of

or in cotton dipped in it.
mence with first drinking a
may be
sion.
;
On
little
forgiven, and apply a
They
it
it
most holy, on their return
in leaden gtu/glets (or bottles),
breaking
fast
in
also drink
it
of
it
Lent they com-
of this waterj (by this time doubt-
little
also
at other times, considering
with a large quantity of
that their sins
it,
to the eyes to brighten vi-
and when they cannot procure much of
quantity
her son.
situated near the
highly concentrated by absorption) and drink
less
act
to give
QudumBeer-e-zumzum ; in Persian,
named from the murmuring of its wais
called in Arabic,
Chah-e-zumzii7n (and is so
pilgrims esteeming the water of
ters)
Hajrah per-
out.
and formed the place into
it,
common
it
they
a meritorious
mix
a small
water and drink

it.
Or
they dip the cotton into
were the very essence
common water and
of) the holy water.
squeeze out (as
it
Sect.
in
PILGRIMAGE.
5.
This spring
it.
65
day within the walls of
exists to this
Mecca.
There
Suffa and
is
another reason also assigned for running between
Murwa:
It is said that in
man and
were converted into stone for committing fornication
woman
The Qpreish
within the temple.
Mount
tribe placed
one of them on
on Mount Murwa, and used to worThe Prophet (on whom, &c.) not approving of
Suffa, the other
ship them.
the practice, prohibited

tions not attended
hope that
in the
former days, a
to,
this
them; but, finding
he permitted them to
his
injunc-
visit these hills,
example of God's vengeance would
deter others from being guilty of a similar crime.
On
the eighth day of ZeehuJJa, (called Turweeah), the
people assemble at Meena, where they read their prayers
and spend the
On
Buqr
night.
the ninth day of the twelfth

eed)i before they
proceed to
month Zeehujja
Mount Aarfat
(alias
to read
prayers with the Eemdm, they read two rukat prayers in

the
name of each
friends,
dead or
of their relations (except their father*) and
living, supplicating
heaven to vouchsafe a
blessing on them.
Then,
after the
morning prayer, they rush impetuously
towards Jubool Aarfat (Mount Aarfat), where, liaving read
two rukat prayers with the Eemdm, and heard the khoothah,
they remain on the Mount until sunset ; when they run
on the point of death,

by itself or made into lemonade. (Vide ch. xxxviii.)
There are other virtues ascribed to this water. It is said that, if a
person experience any difficulty in pronouncing the Arabic tongue,
he has only to sip a little of this water, and it will immediately
It is likewise administered to sick people
it.
either
become
easy.
The
father
his real father
is
excluded on the p-ound that no one
is.
is
certain
who
PTLGRTMAGE.
QQ
Chap. XIT.
quick towards Moozdu-lufah,^ where having read evening

prayers, they stop all night.
Next morning, (the

Bazar.
On
they start for the Mee7ia
tenth,)
their arrival at
Muzar-ool-hicramf (or the holy
monument), they stop and
offer
up
supplications to God. |
Before sunrise, they proceed quickly by the way of Butun-
e-Muhasurah (or the valley of Muhasurah)

three places,
marked by
till
they come to
three pillars, called Jumra.
At
each of these, they pick up seven small stones or pebbles,
and having read some particular prayer over each and
blown upon
same
it,
they throw
at these
it
marks, and repeat the
This ceremony
ritual with the rest.
rummee ooljummar (or the throwing of
The
origin of
it is
this
As
Abraham (peace be unto him

to
Mecca,
!)
human
denominated
his highness the prophet
was taking
to sacrifice him, Satan (curses
peared to Ismaeel in a
is
gravel).
his son Ismaeel
be on him
form, and addressed
!)
ap-
him thus
" Boy, thy father is leading thee for the purpose of offer" ing thee a sacrifice to idols do not consent to go." On
;
the circumstance
IsmaeeFs immediately relating

father,
he observed
" Oh
my
to
child, that individual is
his
no
" other than the cursed Devil himself, who comes to tempt
" and deceive thee; do thou repeat lahowl\\ and throw
" seven stones at him, and he
will instantly
be gone."
Miizdulifah, a place or oratory between Aarfat and Mina.

Muzar-ool-huram, the name of the mountain in the farthest
part of Muzditke/ah, more properly called KuzaJi.
chap, ii. (Vid. Sale, ed. 1825, p. 34.)
X Agreeably to the Qornn,
allow it to have been Isliaq (Isaac)
do
not
Mohummudans
The
Or
the son of Sarah, whom
Abraham was about
to sacrifice
but Ismaeel,
the son of Hnjrah (Hagar).

II
La
liowl o la gootv-tvut, &c. "
" in God."
The commencement
our Nisi Dominus frustra.
There
of a
is
no power or strength but
Mohummudan invocation,
like
Sect.
PILGRIMAGE.
o.
67
After this fashion, Satan appeared to him at
tln-ec dif-
ferent places, and each time Ismaeel having repeated lahowl
Ever
over seven stones, threw them at him.
custom has been established
and even
o-rims arriving at these places, in like
and throw seven
manner repeat
Meena bazar
to
at the three places, they repair
perform the qoorhanee (or
which those individuals who are obliged
fice),
ram or he-goat
of the family
portions
one
are required
member, old or young,
or for every seven persons, a female camel
The
or cow.
for each
sacri-
to give zukat
They
(or the legal alms) are enjoined to do.

to offer a
laJiowI,
stones.
Having thrown pebbles

to the
since, this
this day, pil-
to
flesh of
is
such victim
divided into three
is
for the person's relations
the second dis-
tributed amox\^ fuqeers (devotees and beggars); and the
own
third reserved for his
The above
use.
circumstance.
When Abraham
(the peace of
him!) founded Mecca, the Lord

feast for him.
ing to
know
replied,
vah's
On Abraham's
him
desired
(the friend of
God be
command, he took Ismaeel

having laid
God)
Agreeably
to the
Kaabah
him down, he made
on
to prepare a
request-
what he would have on the occasion, the
" Offer up thy son Ismaeel."
him, and
from the following
sacrifice derives its origin
to
Lord
Jeho-
to sacrifice
several ineffectual
strokes on his throat with the knife, on which Ismaeel ob-
served, "
Your
eyes being uncovered,
" and compassion for
" would be advisable
me you
it
is
through pity
allow the knife to miss
it
to blindfold yourself with the end of
" your turban, and then operate upon me."

greatly admiring the fortitude
Abraham,
and wisdom of the youth,
pronounced a blessing upon him with kindness and
affec-
to his advice.
Having repeated
the words bismillah allah ho akbur (in the
name of God, who
tion,
and acted agreeably
PILGRIMAGE.
68
great
is
!)
Chap. XII.
he drew the knife across his neck.
In the mean-
while, however, the archangel Gabriel snatching Ismaeel
from underneath the blade, substituted a broad-tailed sheep

in his stead.
Abraham, on unfolding
his surprise, the sheep slain,
Then he and
him.
and
not even excepting
After
the sacrifice
God
and read two rukat prayers
which prayers every one going

;
his son standing behind
his son joined in prayer, blessed
for this miraculous escape,
read
his eyes, observed to
to
Mecca
is
Mohummud, and
commanded
to
all his followers.
they get themselves shaved, their nails
pared, and burying the hair and nails in the same place,
They
bathe themselves.
then take off the pilgrim's habit,
and consider the pilgrimage as
The
in the
owing
many
finished.
act of shaving and bathing required to be performed
Meena bazar
to the
is
scarcity
of the rich,
who
attended with
much
inconvenience,
of water and barbers.
However,
are likewise obliged to observe these
customs, out of charity have the poor shaved and bathed at

their
own
expence.
Instead of a thorough shaving, one or
two gentle strokes made with the razor, or a small quantity

of hair clipped with a pair of scissors, answers
purpose.
In bathing also,
over the head,
tyammoom*
it is
if
the
all
only a cup of water be thrown
sufficient
or if water cannot be got,
(purification with sand or dust)
may be
sub-
stituted.
On this (the Meena) market-day very many hundred thousands lakhs of rupees' worth of merchandize are brought and
sold there.
chants in the
their
have understood from pilgrims that the mer-
Meena market
are so completely absorbed in
commercial pursuits, that they have no leisure to
tend to their devotional exercises
Tyammoom.
Vide
at-
and that with the view
cli. xiii.
sect. 1.
Skct.
PILGRTMAGE.
5.
69
of protecting their goods, they remain
wholly omit
The day
tJie
and
pilgrimage.
after the Ayyam-e-imhiir (or season of sacri-
the people remain at
fice),
in their shops,
the Ayyam-e-qur
(or
Some of them
Meena, and therefore
day of
it is
called
rest).
halt there during the eleventh, twelfth,
and thirteenth of the month, and these days are denominated tmhreek (days of communion).
On
leaving
leave of
Jwnra
it
they revisit the Kaahah to take their final
throwing on their way thither pebbles at each
it,
as they pass,
and perform the farewell
circuit
as
before described.
After enconapassing the Kaabah,
it
is
Recessary to pro-
ceed to the illustrious Medina, and there pay a

the blessed
tomb
of
august highness
his
He
MoostuiFa (the peace, &c.).

passing of
the
visit
to
IMohummud
that performs the encom-
Kaabah and does not
visit
Medina,
will
defeat the object of his pilgrimage.

I hear
from
my much
esteemed friends the Mowluivees,
Mushaekhs, and Hafizes, that the pilgrims from Hindoostan
go
to such extremities in their veneration of this holy
of the Prophet, as even on approaching

to
sijdah-' (or prostration)
tusleem or koornish.f
who have charge

this,
and
strictly
it,
it
to
tomb
perform
while a few of them
make
The Arabian Khadeenwn (servants
of the
enjoin
tomb) become highly enraged

them
not to
do
so,
at
observing to
them, that since the Prophet has not commanded sijdah to
be offered to him, much
being the
less to
any other, such homage
sole prerogative of the Deity, a person
doing
it
not only commits an unlawful act, but becomes highly

culpable.
Vide
p. 79.
Modes
of salutation.
Vide Glossary.
PILGRIMAGE.
70
Some
silly
Chap. XII.
people at the time of the Mohurrum^* by
bending their bodies make sijdahs and tusleems even to

also to
and ullums,^ as
taboots^
the
tombs of
apostles.
Such only display their extreme ignorance and folly
when
stands to reason, that
it
homage
to the Prophet,
it
will
form what
is
improper to pay such
is
be equally so to do
called sijdah-tyh-iit to the
shuds to their parents
Prophet
of slaves to their masters
The
subjects to their king.
for
to his
it
however, of Mushaekhs to per-
It is the duty,
inferiors.
it
of moor;
and of
sijdah-tyh-ut consists in stoop-
ing forwards (as in rooJwoyy while in a sitting posture with

the knees touching the
closely fisted on
thumbs extended are
Few
reasons
ground, and with hands resting
ground,
the
and
in
be kissed.
to
of the Sheeahs ever perform the pilgrimage, for two

:
First.
Because on Mount Aarfat, after reading
the khoothah and offering up adorations
giums on the Prophet, they

1st.
the
that position
to
God and
praise the three companions
Siddeeq-e-Akbur ; 2d. Oomur-e-adil
eulo;
viz,
3d. Oosman-e-
gxmnee (may God reward them
!),
Moortooza (may God,
This circumstance displeases
them
&c.).
and
to such a degree, as to induce
the journey
altogether
should be praised
they
last of all,
them
Allee-oon-
to dispense with
would have
it
that Allee
first.
Besides these, there are six other companions, whose
names are
as follows
Tulhah, Saad, Saeed, Abee Obydah,
Zoobayr, and Abdoor-ruhman-bin-aoof.|
They cannot
Vide Mohurrum festival, ch. xv. sect. 3.

f Vide Glossary.
These six, with the preceding four, formed the ten companions
M'ho followed the Prophet's example, hen, at the desire of tlie angel
Gahriel, he turned his face in prayer from the north towards the west
(or Mecca), and of
whom
the Prophet declared, that they had by that
act secured heaven to themselves.
Sect.
PILGRIMAGE.
5.
71
bear to utter the names of these last six companions, and
should they do
they would be obliged to offer/" teeha
so,
at their tombs.
Kaahah each one
Secondly. Because on entering the
is
interrogated as to what sect he belongs to previous to his
admission into the temple, (the Soommt jummaut being the

only ones allowed to enter the sanctuary). Some, however,
concealing their
own
sect,
and
calling themselves Soonnees,
contrive at times to gain admission
but they never venture
near the illuminated Medina, since there, near the tomb of

his highness
Mohummud
Moostuffa (the blessing, &c.) are
those of Aba-Bukur-e-Siddeeq and Oomur-e-farooqee

fjrod
reward them !)*
Many
live for years in the joyful anticipation of being
one day able to perform the circuit of the Kaabah

very
(may
many
To
this
never have the idea of
it
nay,
out of their minds.
day much has been said on the numerous
bless-
ings attending the performance of the pilgrimage.
Among
stated, that at every step a person takes
Kaabah-
others
it is
wards, he has a sin blotted out, and that hereafter he will
be highly exalted.
life on his
way
to
Should any one happen
Mecca, he
will obtain
to depart this
the rank
of a
martyr, (the reward of his pilgrimage being instantly re-
corded in the divine book of remembrance), and in the day

of judgment he will rise with the martyrs.
Indeed there are various ways

they become martyrs
the act of reading the

3. if in the act
in which, if people die,
for example,
Qpran ;
of fasting
4. if
2.
1.
if in
If a
man
expire in
the act of praying
on the pilgrimage
to
Mecca;
The tomb of Oosman, as well as that of Beebee Fateeniah and

Hussun, are at Buqeea (the suburbs of ]\Icdina). Hosein's tomb is
where he was killed in action at Kurhulla (or the plain of Iraq an-
cient Babylonia or Chaldea).
ABLUTIONS
72
5.
on a Friday
if
Mohummudan
(tlie
the defence of his religion

tion
8. if
Chap. XIII.
if
7.
sabbath);
6.
if in
tlirough religious medita-
he be executed for speaking the truth
he
9- if
endure death by the hands of a tyrant or oppressor with

patience and submission
property; 11.
if
10. if killed in defending his
woman
if
murdered by robbers
die in labour or child-bed;
by the kick of a horse
ning
16. if burnt to death
of a wall
18. if
precipice, or
down
drowned
15. if struck
17. if buried
19. if killed
a dry well or pit
by apoplexy, or a stroke of the
wioom
1.
3d.
from a
fall
XIII.
Prayer);
2d.
Azan
(or
TyamSummons to
Forms of Prayer.
JVuzoo mid
Tyammoom,
or Ahlutions before Prayer.
Previous to engaging in prayer,
is
by a
20. if he meet death
if
any of the before-
mentioned four gosool (or legal washings,

it
the divine
tions should be
command
p.
53) are required,
that those preliminary purifica-
Should
performed antecedent to prayer.
they not be found necessary,
it
is
indispensably requisite
that before each season of prayer the person perform
(or the washing of the face, hands,
manner)
light-
under the ruins
(or Prayers); embracing, 1st. /Fjizoo and
(or Ablutions before
Prayer).
Sect
Numaz
dead by
if
sun.
CHAPTER
Concerning-
12.
devoured by tigers; 14.
13. if
killed
own
for thus has
The manner
and
feet, after
wuzoo
a certain
God commanded.
of performing wuzoo
as follows.
First,
the teeth are to be thoroughly cleaned with munjun
(denti-
frice), or
is
by means of a miswak ; then having washed both
Skct.
FOR PRAYER.
1.
73
hands as far up as the wrists three times, and gargled three

times, water
time,
by
is
to
be snuffed up each
the introduction of the
nostril thrice,
little
and each
finger of the left
hand
into them, the cavities are to be emptied of their contents.
Then, having taken up water with both hands, the face is

to be well washed three times, from the upper part of the
forehead to the chin, including the beard, and from ear to
ear.
After that, the arms are
of the fingers up to the elbows
Then a little water

and caused
is to
to
be washed, from the end
first
the right, then the
be poured into the palms of the hands,
to flow along the fore-arms three times.
to be borne
in
mind
that every
little
to be repeated three times, whereas in
The
only once.
or the whole of the head
and whiskers, he takes a
is
is
inferior
part of
is
musah
the right
half,
long beard
water separately, wets and
little
and posterior
man have a
with the fingers of his right hand,
from the
called
drawn over a quarter,
then, if a
in the case of the beard with the
it
what
It is
wuzoo
operation in
performed thus
latter is then
hand, slightly wetted in water,
combs them
left.
moving them
palm facing forwards,

and anterior
to the superior
then, putting the tips of the fore-fingers into each
ear, twists the fingers round,
the ears, rubs
when
the
thumbs
them along the back part of the
are behind
cartilages of
the ear from below upwards, bringing them around the top.
Then with
the back of the fingers of both hands touching the
neck, draws them from behind forwards; after that, the inside
of the
left
the right
hand and
arm from
fingers are
drawn along the outside of
the tips of the fingers to the elbows, and
the same operation
the hands reversed.
is
gone through on the other arm with
Then
the hands are clasped together,
the palms necessarily touching each other.
These constitute
the rite of musah.
After that, the feet and ankles are washed,
first
the right
;;
ABLUTIONS.
74
and then the
left
and
water that remains

Qibla, which
the
this concludes
Lastly, the
These
considered a meritorious act.
accompanied with a number of sup-
different ablutions are
Mishqat ; but, owing
plications detailed in the sacred
The
wuxoo.^
drunk with the face turned towards
is
is
their prolixity, they
Chap. XIII.
to
have been here omitted.
observance of ivuzoo
is
of great efficacy
for the
Prophet has declared, that the countenance, hands, and feet
him
of
that purifies himself for prayer
crowd by
full
by
these ablutions,
day of judgment be recognised among the
the
will at
their shining in all the bright effidgence of the
moon.
It is not requisite to perform
wu%oo each time
that one
goes to prayer, but merely when his body becomes defiled
by the occurrence
stances
viz.
of any one of the following circum-
obeying a
of nature, expelling wind, having
call
a discharge of matter or blood in any part of the body

vomiting, sleeping, fainting, laughing loudly and immoderately during prayers, or bringing the genital organs of the
sexes into contact.
Any of
a person, and wuzoo
is
performance of which,
these
is sufficient
to contaminate
rendered indispensable
until the
it is
not lawful for him to engage
in
prayer.
Should any one be unavoidably prevented by indisposiand
tion (fearing lest the application of water to his face
hands would, by increasing the malady, incapacitate him

prayers) from attending to the rite wuzoo or gosool,
the divine
also, if
command
no means of getting
that he should perform
water be at a distance, or
Though
at
it,
or
if in
if in
it is
tyammoom
a well and there be
attempting to procure
the detail of those cercuionies
formance of tliem does not occupy above
for
is
it
tediously lono-, the per-
very icw minutes.
;
;
Sect.
SUMMONS TO PRAYER.
2.
one's life
is
75
exposed to jeopardy, or if there be but very little
water and either himself or a neighbour be dying of
and he, instead of drinking or offering it

wuzoo, his soul
is
danger
in
thirst,
to the other, perform
of the divine wrath).
(i. e.
All the circumstances above stated, which make a repetition

of wuzoo necessary, are equally applicable to tyainmoom
and the virtue of the latter
The mode
ceases at the sight of water.
of performing tyammoon
is
commencement of the
individual, at the
operation,
an Arabic sentence, the purport of which
"
that
by
as follows
is this
The
vows by
" I vow
tyammoom, which I substitute
this act of
for
" gosool (or imizoo, as the case may be), I purify myself
"
tions
my body
by cleansing
for prayer,
" ruption."
Having repeated
from
by clapping his open hands on
all filth
and
cor-
he performs the lustra-
this,
fine
sand or dust, shak-
ing off the sand, drawing his hands over his face, then by a
second clapping of his hands on the sand, drawing the
hand over the
right
the right over the
Sect.
It
is
up
to the elbow,
2.
Azdn, or Suymnons
commanded by
to caution
if
manner
to
Prayer.
the object of which warnino-
the people of the arrival of the period of
exhorting them to
azdn
them of the
flee
for
salvation.
will of
God, and
The sound
to be listened to with the utmost reverence
a person be walking at the time, he should stand
if reclining,
left
the Prophet at the five periods of
prayer, thereby reminding
is
in like
left.
prayer to proclaim the azim

is
and then
up
sit
and
to the
of the
;
e.
g.
still
words of the Mowazun,
(or crier) as directed in the sacred Huddees, he must reply

in
some appropriate ejaculation, such as lub-bek duwut ool
hitq., (. e.
The
Here
origin of
am, awaiting God's
azdn
is
as follows.
invitation).
On
one occasion, as
SUMMONS TO PRAYER.
76
Chap. XIII.
the Prophet (the blessing,) &c. was sitting in

his companions,
them, that
(may God reward them
would be advisable
it
company with
he observed to
!)
adopt some sign by
to
which the congregation could be assembled
and they consulted together on the

that
it
warlike
a sound.
because
it
of,
on account of
its
being too
Another proposed the ringing of a
naqoos'^ (or bell); that
fire
One moved
subject.
should be done by the beating of a drum, which the
Prophet did not approve
"
for prayers
was objected to by the Prophet,

while some said, " let a
was a Jewish custom
be lighted," to which the Prophet remarked, " that
" would indicate us to be worshippers of
While
fire."
the
Prophet was thus engaged, starting objections to every proposal advanced, as he was about to
rise, (for
lated in the Shwra-e-kurkhee), a youth
thus
it is
re-
named Abdoollah,
son of Zeid Ansaree, approached the Prophet and thus
addressed him
" Oh, thou messenger of God,
" and behold I saw in
my dream
man
" apparel ascending a wall, who stood on
dreamed,
dressed in green
it,
and with
his
" face towards the Qi6/, proclaimed aloud, Allak-ho-akbur,''''

&c. (as
it is
in the azan,
highly delighted with

Zeid, to teach
it to
this,
Billal,
page 77).
The Prophet
being
directed Abdoollah, the son of
who
possessed a powerful voice.
At the same time Ameer-ool-momeeneen-Oomur (may God

reward him
!)
was present, who got up and
said,
'
Pro-
" phet of God, I likewise saw the very same thing in my

" dream, and was about to come and tell your holiness of
Or rather " a thin oblong piece of wood suspended by two strings,

" used by the Eastern Christians to summon the congregation to
" divine service." Shakespear's Diet. The Moosulmans of Hiu-
doostan consider naqoos to be (and
blown by Hindoos
the Jews use.
shell),
call it so)
at divine worship,
tlie
sunkli (or conch-
and which they believe
SUMMONS TO PRAYER.
Sect.
2.
"
when
it,
" done
77
found that Abdoollah-ibn-e-Zeid had already
so."
The manner
of proclaiming the azan
is
At
as follows.
the proper season of prayer, any one of the congregation
who comes first

a
Mowazun
to the
Musjid
(or crier),
who
(or mosque), or a
man
called
entertained for the purpose
is
with a fixed monthly salary, standing on a cTiuhootra,'^
mayzunu,-\ or mimbur,^ with his face towards the Qibla (or
Mecca), with the points of his forefingers introduced into
and
his ears,
hands clapped over them,
his
times successively, Allah-ho-akbur
Ush-hud-do-un
tliere is
La-il-la-ha
(God
no other god but God)
twice,
Mohummud
is
Hy-uV-ul-fuUah (come
Wo-ush-hud-do-
then to the
left, twice,
sentence,
by repeating
lastly, once,
twice,
twice,
is
morning
Us-sul-la-to
Klieyr-
Then
preferable to sleep).
AUah-ho-akbur (God
La-illa-ka ItM-la-ho (there
but the true God).
Then
for refuge to the asylum).
roon-min-nun-nowm (prayer
and
Then
Hy-uV-us-
turning towards the Qibla, again adds, in the
finishes
twice,
(and I bear witness,
repeats twice,
sulwat (come enliven your prayers)
this
bear witness
indeed the Prophet of God).
turning to the right hand, he
prayer only,
out four
great)
is
Illul-la-ho (I
un Mohummudoor Russool-ooUahe
that
calls
Then having read some
is
is
great)
no
God
supplication,
he draws his hands over his face and concludes.
There are four descriptions of people

unlawful to sound the azan,
viz.
for
whom
it
is
an unclean person, a
drunkard, a woman, and a madman.
Or an
elevated seat, or platform, in front of the mosque, on which
the crier stands and
summons people to prayer,

mount up.
t ])o. but higher, with steps to

X
Or
the minarets of a mosque.
FORMS OF PRAYER.
78
Sect.
The Forms of Prayer.
3.
There are established rukats*
for all the five seasons or
periods of prayer, which are these
The fujur
numaz
kee
Chap. XIII-
(or morning prayer) consists of
four rnkats (or forms), vi%. two soonnut and two fur:^.
The
xoh?ir kee
numax
(or meridian prayer) comprises
twelve riikats^ viz. four soonnut^ four fur%, two soonmdy
and two
mijil.
The ussur
kee
numaz
(or afternoon prayer)
contains
eight nikats, viz. four soonnut gyr wowukkeda, which are
read by few, the generality only reading the four furz.
The mugrib
kee
numaz (evening prayer
embraces seven rukats,
two
viz.
or vespers)
three furz, two soonnut, and
nufil.
The aysha
kee
numaz
than seventeen rukats,
(or night prayer) includes
viz.
no
less
four soonnut gyr mowukkeda,
omitted by most people, the generality repeating four furz,
two soonnut, two
nufil,
three wajib-ool-wittw, and two tush-
fee-ool-wittur.
The method of performing
prayers
is
as follows.
Having
spread a moosidla or jae-numaz, the individual stands on
it
with his face directed towards the Qihla; and having re-
peated the istugfar (deprecation, or asking forgiveness),
and repeated two morning soonnut rukat prayers, he makes

a neeut (or vow) in Arabicf to this effect " I desire to offer
:
Sec. as the period

God
of devotion may be), with my face Q?7>/a-wards, two (or four,
Having repeated the
as it may happen) rukat prayers."
" up unto
this morning (or mid-day,
words Allah-ho-akbur, with his thumbs touching the lobules

of his ears, he places his right hand upon the left below his
Rukat ; vide note, p. 79.

Those unacquainted with Arabic, vow
in their
mother tongue.
Sect.
FORMS OF PRAYER.
3.
This being done, he
navel.
is
not to look about, but direct-
ing his eyes to the spot which he

in the posture ofsijdah,
he
is to
79
is
to touch with his head,
stand with the most profound
reverence and the utmost self-abasement, as if in the presence of a mighty monarch.

sitna, ttiooz,
and tusmeeah
After that, he repeats the
then the soora-e-alhumd (or the
chapter of the Qprari), followed by any other, without
first
repeating bismilla
he then comes to the position of rookoo,
repeats three (four) or five times the following rookoo-keetusbeeh, viz.
great
God
" soohhdnu rubbee ool azeem^'' (praised be the
our preserver)-
Reassuming the
erect posture,
he repeats " sunCmd alla'ho laymun humUmayda riiBbiina
my
lultulhumdr (Thou, Almighty God, art the hearer of
Thou art my support). Then he comes to the position
praises;
oi sijdah (or prostration), and in that situation repeats three

or five times " soobhanu ndj'bee ool
blessed preserver) ; sits
alldli'''
(O thou holy and
up and rests himself for a few seconds,
again performs sijdah, and repeats
its
This
tusbeeh as before.
constitutes the first rukat* prayer.

It
is
to be
posture
From
is
to
remembered that the assumption of every new
commence with the word allahho-akbur.
the sijdah (or prostrate position) he assumes that
of the qeeani (or standing attitude)
reads the
first
chapter of
the Qpran with the bismilla, and then another without bis-
milla; makes rookoo ; stands

twice as before
up
again,
and makes sijdah
then sitting, repeats the whole of the
attVr-
hyat (or the concluding part of their prayers), finishing

with
its
accompanying part, the durood (or blessing)
turning his face
first to
the right and next to the
The combined performance
it
then
left,
he
of these different ceremonies and

denominated a rukat, and not simply
" bending- the body in prayer," as Shakspear has defined the term
prayers constitutes what

in his dictionary.
is
FORMS OF PRAYER.
80
Chap. XIII.
repeats each time the stilam (or sakitation thus, asullci
God be
alykoom ruhmut-oollahe (or the peace and mercy of

with you all).*
Then joining the two hands from the wrists,
both hands spread open and held up

shoulders, he
moon
in a
hne with the
asks moonajat (or supplication-f*),
ing his hands over his face, concludes.
and draw-
Here ends the
second rukat prayer.
Should the performance of four rukats have been vowed,

it is
two
observed with the following

first
are gone through as just described, with this dif-
ference, that only half of the attuhyat
rukat,
The
trifling deviation.
and
after
the blessing and
is
read in the second
pausing awhile, instead of repeating after
it
salutation, the worshipper begins the third
rukat by rehearsing the
first,
but beginning with the
tzis-
meeah (omitting the sima and tuoox, &c. which is done in

every rukat except the first). The third and fourth are
repeated like the two
time read.
first,
but the whole attuhyat
is
this
four rukats comprehend what are
The above
called soonniit rukats.
In the Xhreefurz rukats the two
first
are performed as
those preceding, except that the chapter after the

is
allmmd
omitted, and the whole of the attuhyat read in the third
rukat, and they conclude with the sulam.

The Mohummudans do not, after the conclusion of prayers, repeat
Ameen (Amen), but they invariably do so after reading the first
chapter of the Qoran
and after moonajat
(or supplication), the con-
gregation say Ameen.
Having raised the

t The manner of supplicating is as follows.
extended hands meeting at the wrist to a level with the shoulder (or
rather the middle of the arm), Avith eyes half open, the individual is
He must
to confess his sins, ask pardon for them, hoping for mercy.
hell, and pray for protection from the crafts
and subtleties of the devil and by making use of an appropriate
sentence or verse of the Kulam-oollah (or word of God), or by some
established prayer suitable to his case, or in his own words, in any
dread the miseries of
language he pleases, he
is
to
make known
his requests.
Skct.
FORMS OF PRAYER.
.3.
In the four fiirz riikats there

the
and second rukats
first
Qoran another
but not so
is
after the first chapter of the
and fourth, where the
And
again, previous to the
mencement, the tukheer (which

a.zan)
is
to
be
Allah ho akhur
la-ho
fiillah
twice,
vow
very
at the
little
four times
viz.
com-
from the
successively,
Il-lul-
M ^hiimmud-oor
Rus-
aVus sulwat ;
Qud gamut sulwat
twice, Allah-ho-akhur
latter chapter
Ush-hud-do-un La-il-la-ha
Hy
twice,
twice,
repeated,
;
differs
Wo-ush-hud-do-un
twice,
sool-ool-lahay
this difference, that in
necessarily read, as in the preceding forms
is
in the third
omitted.
is
81
twice,
(or sta \d
up
and once, La-illa-ha
HyaUul-
to prayers)
Illul~la-ho.
(Vide Tukheer, Glossary.)

In the ay-sha (or night) prayer, in the third rukat of
wajib ool wittur, after having read the alhumd, and another
chapter, on assuming the rookoo posture, the person
call out,
to
touching the lobes of his ears with the points of
the thumbs, allah-ho-akhur

navel, he
is
is
then placing his hands on his
to repeat a prayer
prayer of adoration)
termed the doa-e-qoonoot (or
then resuming the position of rookoo^
and proceeding with the
sijdahs, attuhyat, &c. he
is
to
finish as before.
It
is
the divine
command,
that after an individual, male
or female, has attained to the age of discretion and reached
maturity, he
is
prayer; and the
to observe the five appointed seasons of
moment
it is
prayer-time, to spread the
jor-e-numaz on a clean spot to the west of him, and engage

in devotion.
Should a
street
happen
to
be before him, or
a large concourse of people passing and re-passing present
an obstacle, he
is
to place a suttra (or
mark of
defence),
such as a stick two feet long, or a sword, or any thing else

stuck into the ground, or placed in front of the carpet.
Prayer should, on no account, be neglected.

G
If a sick
FORMS OF PRAYER.
g2
Chap. XITT.
person Ccannot stand up to say his prayers, he must do
he cannot
sitting; if
down
and
sit
it
up, he must repeat them lying
unwell as not to be able to say them aloud,
if so
he must pray in his mind.
However,
and devout that observe these
is
it
only the pious
Where do we
rules.
every one possessed with the ability to do
find
it!
If a person be pressed for want of time, such as when

required to obey the imperious orders of a commander, the
but
never to
it is
deferred until a more convenient season;
may be
prayer
be wholly omitted.
may
traveller
likewise curtail the four rukat
(but not the four soonnut)
two or three rukat prayer

and he alone
deemed a
is
is
by reading only two

in
fur%
but a
no wise to be diminished
traveller
who has been on
his
journey three days and three nights.

After the moonajat (or supplication), some read the
tusbeeh, which
servance of
is
it is
nwostuhub (or desirable)
beneficial,
i. e.
though the neglect of
the ob-
it is
not a
sin.
To
read with the use of a tusheeh (or rosary)
torious
but
it is
by the Prophet
established
They
by
an innovation, since
(the blessing, &:c.)
certain
Mushaekhs
it
is
meri-
was not enjoined
or his companions, but

(or divines).
use the chaplet in repeating the
kulma
(confession
of faith) or durood (blessing), one, two, or more hundred

times.

Skct.
MARRIAGE.
1.
CHAPTER
83
XIV.
Concernino^ Marriage, which comprises eleven Sections.
Section
Concerning the lookmg out for a suitable
Partner; the ascertaifiing by the Science of Astrology

whether the match will prove a propitious one; and the
offering of jJrojwsals,
and arranging matters for
the
ceremonies.
When
1.
state of
man
is
desirous of entering
upon the happy
matrimony,* he sends for three or four female
go-betweens
whom
by
called
(profession
Mudawutneean),
he declares his intentions, requesting them
to
to
endea-
vour to ascertain whether any one has a daughter marriageable,
is
beautiful, eligible, clever, accomplished,
and whose manners, pedigree, and
rich,
and
who
good
religion are
in the event of their meeting with such a one, they are
speedily to bring
him word.
He
does not despatch them,
however, without giving them ample assurances (which,

alas
too frequently turn out to be but
empty promises) of a
very handsome reward awaiting them, incase success should

attend their zealous
efforts.
In a few instances, however,
and among honourable men, the engagement
is
strictly
" Tlie first marriag:e is usually solemnized when the youth is

" eighteen, and the young lady thirteen or foui-teen at the most.
" Many are married at an earlier age, when, in the opinion of the
" parents, an eligible match is to be secured. And in some cases,

" where the parents on both sides have the union of their children at
" heart, they contract them at six or seven years old, which marriage
" they solemnly bind themselves to fulfil when the children have
" reached a proper age. Under these circumstances, the children are
" allowed to live in the same house, and often form an attachment for
" each other, which renders their union a life of real happiness."
Mrs.
M. H.
All's
"Observations on Mussulmans of India,"
p. 346.
G 2
vol.
i.
MARRIAGE.
84
adhered to
and
Chap..
XIV.
some part of the nuptial
either during
ceremony, or on the completion of the marriage, they
offer
the reward agreeably to promise.
Tlic female go-betweens* being in the constant habit of
going about, selling articles of female dress, ornaments,

&c. at the different houses, sitting and gossiping there, be-
come acquainted with every thing
relating to their families,
connexions, opulence, or poverty
and should circumstances
turn out favourably, they settle matters in some degree, and
convey the joyful intelligence to the intended bridegroom
and
his friends.
made
is
Should they approve of the choice, the match
up, otherwise the internuncios are desired to look
out in some other quarter.
Should the
girl
be at the house
of a friend or acquaintance, the parents, or maternal grand-
mother, &c. go themselves^ without requiring the assistance of

go-betweens, and concert with the girl's parents respecting the
marriage; there being no need of internuncios

2.
When
among friends.
the family connexions, pedigree, religion,
and
customs of both families are found to correspond, and the
two parties consent
to the
union, seers are consulted
ascertain the future destinies,
new couple
for
to
good or bad, that await the
which purpose a few persons,
with astrologers and moollas (or
men
in
company
of understanding in
the times), assemble, cast their horoscope, and prognosticate
For example,
their future destiny.
if
a person's name
begin with any of the following seven letters of the Arabic

alphabet, the element of
1st.
Earth
2d.
Water
3d. Air
if alif,
lu'^.
Iiis
temperament
be
will
bay, waoo, yay, swad, tay,
if zal,
ifjeem, zay,
hy, lam, ain, ray,
zwad, noon,
khay, gaeen.
kaf, sheen, qaf, say, %oee. 4th. Fire:
hay, toee, meem, seen, dal.
Or " Mrs Gad-abouts,"
well described by her in vol.
as
i.
Mrs. Meer Hassan Ali

p. 351.
calls
them, are
Sect.
MARRIAGE.
1.
Other astrologers again refer to a

following
is
85
table, of
a sketch, to ascertain by the
dividuaPs name his constitutional elements

SIGNS or THE ZODIAC.
initial
:
which the
of the in-
Chap. XIV.
MARRIAGE.
86
In order to find out the future fate of the new couple,

the following plan is adopted ; in the first place it is to be
discovered,
by
reference to the preceding scheme, to which
of the elements of
fire, air,
the parties belong;
correspond,
e.g.
it is
to
If the man's
earth,
and water, the
initials
of
and, if their constitutional elements
be concluded that they
will
harmonize
Jaffur, his initial being a J.
name be
temperament earth; and the woman's name be

Bano Beebee, her initial being B. and the temperament
also earth, these agreeing, it is held that they will live most
and
his
happily together.*
Should the connexion be found desirable, there is sometimes an
consulted by the father before nejjociations are commenced.
" Several slips of paper
It is related by Mrs. Meer in these words
" are cut up ; on half the number is written to be, on the other half
" not to he. These papers are mixed together and placed under the
omen
" prayer-carpet. When the good Mussulmaun is preparing for his

" evening numaz, he fails not in his devotions, to ask for help and
" guidance in an affair of so much importance to the father as the
" happiness and well-being of his son.
At
the portion of the service
God, he beseeches with much

" humility, calling on the great power and goodness of God to in'
and then he
struct and guide him for the best interest of his child
'
repeats a short prayer expressive of his reliance on the wisdom of
" God, and his perfect submission to whatever may be His wise
" decree in this important business. The prayer concluded, he seats
" himself with solemn gravity on the prayer-carpet, again and again
"
when he bows down
his
head
to
" imploring Divine guidance, without which he is sure nothing good

" can accrue. He then draws one slip from under his carpet; lito be
" is produced, he places it by his left side
a second slip is drawn
;
should that also bear the words to be, the business is so far
" decided. He then offers thanks and praises to God, congratulates
" his wife on the successful issue of the omen, and discusses those
" out
" plans which appear most likely to further the prospects of their
" dearly loved son. But, should the second and third papers say
" not to be, he is assured in his heart it was so decided by that wisdom
'
" which cannot err;' to whom he gives praise and glory for all
" mercies received at His hands after this no overture or negociation
" would be listened to by the pious father, from the same quarter."
;
Vol.
i.
p.
352.
Sect.
MARRIAGE.
I.
Here
a more
follows
87
particular
description
of
the
system
If the temperament of both be Earth,
they
will for the
most part agree, though not always.

If
it
be Water,
they
a time
will agree for
but their
af-
fections will soon decline.
If
it
be Air,
other
If
it
they
will
be ready to quarrel with each
but as ready to make up the matter.
be Fire,
though brawlings
between them, these
and bickerings
will occur
prove of long duration
will not
for
a mutual reconciliation will soon take place.

If the temperament
Woman, Water,
ther,
Man
of the
they
be Earth, and of the
remarkably well toge-
will agree
and maintain a reputable character; the woman
being subject to her lord and master.

If the man's be Water, and the Woman^'s Earth,
agree as above
but the wife
will
they
will
wear the breeches.
If the man's be Earth, and the Woman's Air,
they
will
constantly be quarrelling, and as frequently be settling

their
differences
but the
woman
will
be under sub-
jection to her husband.
If the Man's be Air, and the

as discord will exist
Woman's Earth,
between them
love
as well
the wife will rule the
husband.
If the Man's be Earth, and the
cherish but
little
Woman's
Fire,
they
will
towards each other, and in
affection
nothing will they agree, or please one another.
The
wife will govern the husband.

If the man's be Fire, and the woman's Earth,
the preceding
the same as
with this difference, that the husband
will rule the wife.
If the man's be Water, and the
they will not be affectionate
Woman's
Air,
in general
however should they be
so,
MARRIAGE.
88
their happiness
^vill
be very great.
Chap. XIV.
The husband
will
be
under petticoat government.
Woman's Water,

as the preceding
the
same
except that the husband will govern
the wife.
If the Man's be Water, and the
find
it
a very
husband
difficult
Woman's
Fire,
they
will
The
matter to agree together.
will rule the wife.
Woman's Water,
If the Man's be Fire, and the

as the last
but the wife
Avill
same
rule the husband.
Woman's
the
Fire,
tion for each other will increase gradually
their affec-
the
man
will
submit to his wife's control.

If the man's be Fire, and the
Woman's
Air,
the utmost
degree of love and happiness will reign betwixt them
woman
will
submit to her husband, who
Avill
the
treat her
with great kindness and affection.

1.
When
future destinies have thus been calcu-
their
lated, and they bid
fair to
agree together, a few of the
bridegroom's female relations repair to the bride's house,
and among various pleasantries facetiously observe,
that
they are come from such a one's house to partake of some
meetha polaoo (or sweet polaoo), or shiikw' hhat (sugar and

rice).
The
opposite party good-humouredly return the
jokes or not, as they feel favourably or unfavouraby dis-
posed towards the match.
The women do
not arrange the business at this
first in-
terview, but after the interchange of a few visits matters
are adjusted
that
relatives for the
mangnee.
is,
the day
fixed
upon by the bride's
These three customs are not
gether, but any one of tliem
pleasure of
is
ceremony of J^hurray-parii shookrana, or
the
parties.
In
is
chosen
all
observed
to-
according to the
some families the one
is
Skct.
MARRIAGE.
1.
usually practised
is
89
in others, either of the rest.
most common, and being
the lower classes of people
the second
The
the middling ranks of society.
pensable accompaniment to
The
afford
it,
is
being the most
this
the
an indis-
that should any neces-
is,
this stipulation
bind themselves to marry no other person
It is
is
only adopted by those
postponing the celebration, whether for some
days or for years, the parties by
and
by
it.
object of these ceremonies
sity exist for
first
among
general
is
last
expensive, as the giving of valuable presents
who can
The
least expensive, is preferred
engafjement
is
solemnly
the interim,
considered inviolable.
customary not to
way of food or
in
offer in either
house any thing in
drink, such as betel-leaves, tobacco,
&c. or even water, to persons of the opposite party, until
they have tasted something sweet in the house, which they
do on the shookrana day, or afterwards, at an entertain-
ment given on purpose.

Sect.
2.
Concerning Betrothment,
JThurray pan banfna, or the distributing of
1.
leaves
standing.
2.
Shookrana
or the bringing of sugar).

riage.
lee.^
4.
Pooreean, or a kind of patties or cakes.
men and
as
relatives,
pankabeera
they
all
a.
ceremony
many women on
go with some pan-sooparee

distribute a
6.
in
5.
mar-
Dhay-
Niimuck
salt.
IThurraypan hantnah
or five
betel-
S/mkitr-ana,
(properly
Mangnee, or asking
3.
kliooncUana, or treading the threshold.
chushee^ or tasting the

1.
viz.
to the
Bs,
ioWows.
Four
the bridegroom's side,
house of the bride, and
(or betel-leaf parcel) to each of her
receiving also one in return from them,
the females observing the same
mutual interchange of
among
betel-leaves
themselves.
This
by the two parties con-
MARRIAGE.
90^
sum
stitutes the
this rite,
sary.
total of the
no churawa, that
From
leaf),
is,
the occasion of
jewels and dresses, are neces-
pan oothana
and khurray pan
On
ceremony.
women always denomi-
the circmnstance of
nating this custom
Chap. XIV.
(or the taking
bantna,
up of
hetel-
men have employed
the
same terms.
By
the way, an extraordinary coincidence just occurs to
my recollection
to
be sworn
which
is
in,
viz. If,
he
is
on any account, a person be required
desired to take
betel-lea^ parcel,
considered equivalent to swearing by the Qoran.
This custom
is
held most sacred by the vulgar
Moosiilmans, who use
it
in every case
For
to render a contract binding.

is
up a
given to the person, and he
" such or such a thing,

" as long as I
live."
neither prescribed
is
this
However, they consider
it
requisite
instance, a pan-ka-heera
desired to say, "
mode
by any divine
novation introduced by the
it is
the
From
on no account ever retract
I shall
But
where
among
of taking an oath
nor human
law;
it is
an
is
in-
Moosulmans of Hindoostan.
of such importance, that should
a person, after so consenting to a marriage, swerve from his
word,
much brawling and
Agreeably
to the
bickering
Mohummudan
is
the consequence.
law, after the performance
of any of the three ceremonies above mentioned,
should
any thing objectionable be discovered in the pedigree or

character of either of the couple, the Qazee (judge), or any
man of repute may pronounce

leaf to
be null and void
that
such oath as that of the beteL

is,
in the
event of some gross
misconduct being proved against one or other of the parties.
The common
way
people are usually
and the same form
is
made
to swear in this
not unfrequently employed in
the field in swearing seepahees (Indian soldiers),
who
after
thus taking up the 6e/e/-leaf, never swerve from the word

or action to which they become pledged.
Sect.
MARRIAGE.
2.
Shookrana
2.
is
the
9|-.
name given
to the
undermentioned
ceremony
From
the bridegroom''s house are sent to the bride
following articles, mx. some jewels
huddeearoo), or rings of gold or silver
(alias,
red cholee of tafta (a kind of silk)
hungreean
green
Whopra, flowers,
choontee, a
abundance
odoriferous
or three platters,
set of
red
oils,
thread
sugar,
for
the
These are carried on two
by a
retinue of people, including the
to the bride's.
The
ladies repair thither in
doolees, either before or after the procession,
To
chooreeaa or
pansooparee
and friends (with the exception of the bridegroom),
and conveyed
arrival
a green or
accompanied with haja hujuntur (or
music), and attended

relations
of
comb and sundul.
tlie
a pair of ungooshtan
withdraw
to the
and on
their
female assembly.
the relative of the bride
who
first
makes
his appear-
ance in the male assembly, whether a brother or any other

near connexion, they hand the qowLheera (or contract-parcel),
which consisting of seven or nine
many
in
areca-nuts tied
the form of a
saying, " Mirza
" Deen,
**
is
up
in
a small red handkerchief, folded
betel-leaf parcel, they
make him
promise,
Boolund Bukht, the son of Mirza nujum ood
Declare, in the presence of this assembly,
" whether you do or do not consent

His answer
full
and as
betrothed to Khoorsheid Bee,* the daughter of
Anwur Beg
offer
6e/eZ-leaves,
is,
"I
do.""
to their marriage."
After having put the question at
length three times, and received the same reply, they
neeut kheyr ka fateeha, that
alhumd
(or first chapter of the
is,
they read the soora-e
Qoran) once, and the Soora
e Eezcijd (or 110th chapter of the
Qoran)
once.
These ceremonies of the fateeha and the giving the qowl
Bee, an abbreviation for the surname Beebee.
MARRIAGE.
92
beer a are performed
Chap. XTV.
by a Qazee, Khuteeb, Naeb-e-qazee,
Mushaekh, Mowluwee, Moonshee, MooUa^ or any learned
man
in short,
by any
intelligent
and respectable individual
present.
In some countries the ceremony of the qowl-beera

pensed with
the person
who
is dis-
fateeha^ naming the
offers
couple, says, " I hereby betroth them," and performs the
fateeha.
On
the conclusion of the fateeha,
men some
having distributed
among
the
among
the great they give in charge to their servants, but
the poor themselves
company
his
of the sugar and pan-sooparee (which
tie
up
in their handerchiefs), the bride's
by the bridegroom
carries all the articles sent
intended.
When
the
sundul, jewels,
flowers,
to
&c.
together with the remainder of the sugar and paTi-sooparee,
have been brought to the female assembly, one of the
bride"'s
female relatives brings her to them on her lap, where she

sits
modestly, with her head bent towards the ground, eyes
closed,
and face covered.
groom's
side,
Then
the
having made the bride
her head with the sweet-scented
women from
sit
oil, tie
the bride-
before them, anoint
up her hair with the
red twist, put on her the cholee, biingree, and flowers, apply
sundul
to her neck,
brought.
and adorn her with the jewels they have
Then some old woman on
the bride's side, placing
one hand at the back of her neck and the other under her
chin, holds
up her
face to the view of the party.
Then
each of the ladies of the bridegroom's suite, taking a peep

at the bride's face, offer her a present of a ring or
some
ready cash (two or four rupees or a goldmohur), and take,

the bullaeean* as they call
Bidlnccan lena, or taking
certain form of blessing-.
it,
all
(literally, evils)
from her
face.
another's evils on one's-self,
This ceremony
is
is
performed by drawing
the
Skct
MARRIAGE.
2.
93
Independently of the bridegroom"'s mother and

father, brothers, near relatives, &c. likewise,
the bride''s countenance,
make her
sister,
the
on beholding
a present of some jewels
or money, and pronounce a blessing on her.
This ceremony of shookrana
is
(or eating of sugar), nishut or
shukur khoree
also called
mangnee
(or the asking)
shurhut khoree (or the drinking shurbut), and hurree hayl

(or the green creeper)
but in some parts of the country
they have restricted the term
mangnee
same when
to the
performed with great splendour and magnificence, and
where the giving of valuable churawa (presents) to the

bride, &c. are necessary accompaniments.
Mangnee
3.
Should the bridegroom be
as follows.
is
present in the town, he goes to the house of the bride on
horseback, accompanied with hdjd-hiijuntur, kunchneedn
kay ndch, tdsd-murfa, thuptee,
toortooree;
at
if
night,
along with fireworks and flambeaux (if not, without the

latter)
and with him are carried the following
fruits, in large
covered trays, viz.
uttur, odoriferous
oil,
One
raisins,
and
or two kinds of jewels,
damnee
or eezar or a
in earthen pots, dried dates,
poppy-seeds,
and
a cholee, a pair of bungreean, a comb,
a pair of ungooshtan, a red twist, a
saloo in trays
articles
dried
almonds,
sweetmeats,
cocoa-nuts,
soft
sugar, sugar-candy, ôor (treacle), sugar-cane, pan-sooparee,

flowers, &c. according to his means.
his father, brother,
dants.
The
and
He
is
accompanied by
their relatives, friends,
and atten-
procession generally starts in the afternoon,
and
halting at every ten or twelve paces, discontinue the music
and cause the dancing-girls
to
dance and sing, to
whom
the
the hands over the head of the person blessed, and cracking her
fingers on her
own
tunes upon herself:
temples, in token of taking
only practised by
women.
all
the other's misfor-
MARRIAGE.
94
make some
attendants on this occasion
way throughout
this
the
Chap. XIV.
present.
Passing in
hazm\ they reach
the bride's
house about eight o'clock in the evening.
While they move
along, the bands of music continue playing.

arrive at the bride's before dusk, the
the assembly of females either a
If poor, they
women proceeding
little
Should the bridegroom not be in town, the
rest.
above-mentioned are despatched without him,
pomp and
When
is
articles
witli the
same
state.
the
men have assembled and
the custom of qowl heera

party)
to
before or after the
(if it
then performed
sat for a while,
be the one fixed upon by the
and
neeiit
kheyr kay fateeha
having been offered over the above-mentioned
articles, after
a public exhibition of them to the bride's friends, they are

sent into her room.
The
trays being all removed, the rela-
tives as well as the friends present are entertained
by the
bride's people with a dinner, consisting of sweet jmlaoo, or

rice
and sugar,
as their
means
will allow.
In some parts of
India they give them on this occasion shiirhut to drink;
hence the name shurhut-khoree (the drinking of shurhuf)

is also
given to this ceremony.
Some, while drinking
it,
are
in the habit of putting into the salver one or two gold mohurs,
rupees, an eight or four anna-piece, according to their means.
On
dismissing the company, they are offered uttur, pan-
sooparee and flowers, the usual signal to
retire.
If they be
poor, betelr-leaf alone serves the purpose of giving the hint.
Should the bridegroom himself be at the
tomary
for
him
to receive
feast, it is cus-
from the bride's side a pair of
shoes, a shawl, or a doputta, a red cotton,* or â/3fa-(silk)
hankerchief, or rings of gold or silver. Should he be absent.
Yellow, red, and green, are the only colours used on marriage
is emblematic of mourning-, white of gTave clothes.
ceremonies; black
Sect.
MARRIAGE.
2.
these are
handed over
to his parents, in order that they
be despatched to him wherever he
The women
95
may
may
be.
are likewise sumptuously
and ceremoniously
entertained.*
Pooreecm,
4.
i. e.
ten or fifteen days after
mangnee, the
bride's people prepare various kinds of jMoreean,
and having
the trays and earthen pots (in which were brought from
filled
the bridegroom's house the
they despatch them in

to the
bridegroom
mangnee
pomp and
articles)
witli
them,
attended with music,
state,
whose company again convey part of
them, accompanied with music, to their several relatives
and friends
U'hayleez Whoondlana (or treading the threshhold),
5.
is
in the town.
a ceremony observed as follows.
If after
mangnee
it
should appear requisite to postpone the marriage for six
months or a year, or longer, they perform the ceremony of

dhayleez Whoondlana, prepare meetha polaoo, khara
laoo,
^jo-
a variety of salnmj (or curries), and having invited the
bridegroom, their relations, friends, &c., despatch dancinggirls
and music
On
mee
to escort them, to the house.
day the bridegroom
this
that
is,
on
his
likewise
making a sulam
receives sula-
(salutation) to his
saas (mother-in-law), she presents him with a handkerchief,
a gold ring, and some money on a tray.
ceremony
either to
is
go
this
to the
It is not
The
reason of this
customary for the bi'idegroom
house of the bride, or eat any of her
victuals, until the marriage is
consummated
but after this
While our author cursorily passes over all that occurs in the
female apartments on this occasion, Mrs. Meer furnishes us with a
minute account of what took place when she herself performed the
part of " oiiiciating friend ;" She decorated the young lady with the
sweet-jessamine ornaments and the gold tissue dress, and fed her with
seven pieces (the lucky number) of sugar-candy with her own hand,
&c. Vol.
i.
p. 362.
MARRIAGE.
96
ceremony
is
performed, he
after the ceremony of
people send
there and eat of any dish
some
In
Numuck-chushee.
5.
may go
feast or occasion whatsoever.
any
seasoned with salt, at
Chap. XIV.
mangnee
polaoo, birreeanee, s;urda, moozafur,
in trays
together with feernee, nan, &c. more or

their means, as also a
people,
and
who
eat
pandan
according to
less,
(the 6eê/-box) to the bride's
and distribute them among
A day or
friends.
a day or two
places,
or nisbut, the bridegroom's
their relatives
bride's people
two afterwards, the
This
send victuals, in like manner, to the bridegroom's.
ceremony
nmmick
termed
is
chushee
after
which, dis-
pensing with the rule of partaking only of sweet things at

the bride's house, as heretofore, he
eat of food that
bridegroom, on repairing to the house of his in-
him sweetmeats,
tended, carries along with

6e/e/-leaves
means
bride,
and
o-ift).
For
flowers,
and
on trays, and his relatives also take something

After mcmgnee,
nice and acceptable to the bride's people.

if their
is
salt or acid.
seasoned with
The
may
will allow of
vice versa, at
it,
the bridegroom sends to the
every feast eedee (or holyday
instance, at the
Mohurntm
abeer, a handkerchief, a small purse

coffee, sook'hmookVi,
anteean
festival,
filled
with betel-nuis,
cardamoms, &c. and some money
at
the Akhree-char-shoomba feast, pooreean, goolgoolay, &c.

at the
the
Shaban, various kinds of eatables and fireworks
Rumxan
festival,
almonds, ghee, &c. and money.

sheep, some cash,
&c.
At
the
At
saints,
sent.
at
the Eed-e-qoorbunee, a
Riimxan
usually conveyed attended with music.

these, the food over
sayweean, sugar, kliopra, dry dates,
which fateeha
dressed on the occasion of
is
feast,
they are
Independently of
offered in the
fulfilling
vows,
name of
is
also
Sect.
MARRIAGE.
3.
Sect.
97
Concerning the applicatimi of Huldee (or Tur-
3.
meric)
the
to
Bridegroom a7id Bride,
Mnnja
alias
bithana {or sitting in state), and Puttee, Jiiha.^, and
Mndar ka
chlianda.
A day or two,
or even a week, before the application of
huldee to the bridegroom, they
fill
the bride's lap with
muelleda and pan-sooparee, and apply huldee to her. This

preliminary ceremony, which they term chor^ huldee,
performed solely by the ladies of the house, and
is
a mere
is
excuse for having her body perfumed by rubbing
it
with
chiksa, which they do morning and evemng.
After the bridegroom has had huldee applied to him,

either on the evening of the
apply what
is
same day, or the next, they
called saoof huldee to the bride.
day they entertain
their female relatives, friends,
On
that
and neigh-
bours in the morning with a meal, consisting of dul and

rice, or
khichree, and in the evening with a dinner com-
posed of meetha polaoo or khara polaoo.
After that, hav-
ing put some mulleeda and pan-sooparee into the laps of

the ladies, and seated the bride on a chair with a red cloth
canopy held over her, they spread a red handkerchief^

before her on a red carpet, and singing, at the same time,
they place a quantity
perform choivk hhurna thereon,
i. e.
of unboiled rice on
form of a hollow square,
it
in the
forming various devices with the
of
within
rice
it.
They
(lit. a thief) here signifies clandestinely, from the circumstance

being done quietly, without inviting any one, or having a
Chor
its
dinner, &c.
t Saoo
cause
X
it is
means revealed,
done
in a public
Dyed red with
in contradistinction to cho?- (private), be-
manner.
saftlower, not white, because that resembles grave-
clothes; not black, because that
is
a mourning-dress, and bears
analogy to the devil; not green, because that

(or devotees).
is
some
the dress oi fuqccrs
MARRIAGE.
98
place a log of sa7idtil-wood,
Chap. XIV.
wound round with
red thread,
near the stool for the bride or bridegroom to place their

feet on, as it is considered unpropitious to tread
square).
(or
her,
The
younger
fill
sister,
standing behind
They
takes hold of her ears.
with a red daoonee,
take two Whopray^

roll
bride's
on the chowk
them with dry dates and poppy
seed,
them up in red cloth along with a log of sandal wood.
The bundle
so formed,
place in the bride's lap.
which
they
called gode (lap)
is
Then each
of the sohogin (or mar-
ried) ladies, applies a little huldee to the bride's face, body,
While
or apparel.
this operation is
domneean (musical instruments
going on, bnja and
and musicians) continue
playing and singing; they likewise do so at the time of
applying huldee every morning and evening from that day

till
the
day of joohva, both
in the
house of the bride and
of the bridegroom.
From
that
day,
should Providence have blessed them
with the means, they invite their relatives daily, morning
and evening,
to dinner,
and entertain them with the per-
formances of dancing-girls, while outside the door, baja,

tasa, or
nowhut (musical instruments) continue playing.
After having applied the huldee to the bride, they

her
sit
make
in a separate apartment, and do not allow her to en-
gage, as usual, in any sort of employment whatever

as food, she
rotee, ood,*
is
and
permitted to have nothing save khichree,
and sugar.
The
frankincense
is
administered
to impart a sweet smell to the body, and the ladies of the
house rub her body with chiksa
morning and
operation
ff/iee.
(vide Glossary)
every
joolwa day, repeating the
without washing off the preceding application,

In this case, it is prepared by putting a
between two wheaten cakes, closed all round and fried
Ood, or benjamin.
quantity of
in
evening until the
it
Sect.
MARRIAGE.
3.
99
with the view of improving the lustre of her skin, and per-
fuming her body.
The
ceremonies attending the application of huldee to
the bridegroom are, in every respect, similar to those of the

bride, except that the chiksa
is
rubbed over him by the
barber, if he be present, every morning and evening.

Besides,
is
it
customary with some
observe puttee,
to
juhaz, and mudar ka cKhanda, either one, two, or
all
three
of them.
With many,
the custom to float puttee
it is
that
is,
the
evening before that of huldee, they take a branch of the
pomegranate
tree,
and having decked
red cloth, and having bent
it,
or
it
made
out in a piece of
it
modest manner of the bride, they ornament
to
it
bend
after the
with garlands
of flowers, putting on sometimes even a silver hunslee (or

neck-ring), they
stick
it
up
into one
and a quarter seer of
unboiled rice, put into an earthern pot, having a wide

like a
washhand-basin, and place around
it
mouth
for the night
kViara polaoo, meetha polaoo, and various kinds of fruits
and arbanees, or
up
diiff a.m\ s?/rorf-players, sit
all
night in
presence of this puttee, and playing and singing, recount
Musuood Gazee, even to the very

Some have susbattle and martyrdom.
the history of Salar
conclusion of his
pended against the wall a curtain on which are painted reNext morning
presentations of his martyrdom, battles, &c.
the puttee
is
carried in the basin on the shoulder of the
bridegroom, accompanied by the above musical /wgeers ;

and burning frankincense as they go along, they proceed
to the water edge, where,
name of
Salar
having
Musuood, they
off'ered
set it adrift
fateeha
in
the
on the water.
In the evening of that day, about eight or nine o'clock,

having launched the J7jrt.^ (or ship), the ladies apply huldee to the bridegroom after the same
manner
as
was done
to
MARRIAGE.
100
The jiihaz
the bride.
is
Chap. XIV.
a wooden frame-work in the shape
many
of a stool, to the four legs of which are fastened as

earthern pots or pumkins
or
it is
of straw and bam-
made
boos in the shape of a boat, so as to prevent

it is
To
variously ornamented.
and
fruits,
such
as
it
its
and
sinking,
are suspended flowers
oranges, plantains, guavas,
lemons,
{vide Glossary) pomegranates, nariel, khopra, (cocoa-nuts
and
its
dried kernels), &c. and having placed on
pooreean, sugar, and
betel leaves,
and covered
it
hnlwa
it
over with
a red koossoom (safflower) coloured cloth, and lighted a
lamp made of wheat

be carried on
flour with
the bridegroom's, or
head, and along with
it
of
they cause
kc.
rote,-f
and having there
Khoaja Khizur+
(the
off*ered
banks of the
peace of God be on him

off"
and
to witness the fun, as well as
among
those
attended the procession, then replacing the lamp on

it
in the
fateeha
it,
who
they
adrift on the water.
Should any one by special invitation have been asked
There are three
distincruished
by
varieties of dishes, of rice
their
somewhat thicker; and

t
!)
dis-
some among the assembled throng of poor who
have come
set
to
accompanied by baja
over the eatables, the shipwright takes them

tributes
it
some other person's
torch-lights, they proceed to the
and with
river, sea, or tank,
name
it,
inalleeda sheer-birrinj, alias klieer,*
milk, dulleea, meethee

tasa,
ghee in
Sweetened,
flat
consistence:
3.fitnee, of
1.'
still
to
and milk, with sugar,
dulleea,
thinnest;
2.
kheer,
firmer consisteuce.
round cakes.
Prophet, who, according to Oriental tradition, was

X The name of a
prime minister and general to an ancient king of Persia, called Alexander, or to Caicobad (not Alexander of Macedon). They say that
he discovered and drank of, the Fountain of Life, and that in consequence he will not die till the last trumpet. He is by some confounded
with the Prophet Elias. For further particulars of Khoaja Khizur

(Neptune?) vide chap, xxvii.
Sect.
MARRIAGE.
3.
accompany the
101
home, treated
ship, they are taken
to shcer-
All
hirrinj, polaoo, &c. and dismissed with jjan-sooparee.
being done, they apply the huldee.
this
Mudar ka cJihanda*
cow and some wheat
Mudar
the
and
in
to dress
the
The
alias
flour,
hhundara,
They
e.
i.
take a
and desire some of ihe fuqeers of
tribe to prepare chukoleean (alias sootreean),

it
Then having
with the meat.
ofiered fateeha
name of Zinda Shah Mvidar, they scramble
history of
Shah Mudar
for
it.
be more particularly
will
noticed hereafter in the feast held in the
month Jummadee-
ool-awul, {Vide chap, xix.)
Those whose means
have the bridegroom on
will allow,
this occasion decked out in a pink pugree and
poor in yellow ones), a yellow
jama
(the
a gold 7nala (necklace),
s//,
a ijudduck and chundunhar.
The bridegroom
does not, as usual, go about shopping,
but his friends go in his stead

is,
if
he be poor, how ever, he
of course, obliged to go himself.
From
the
day that the huldee has been
ayjplied to the
bridegroom, until the day of shuhgusht^ breakfast

sent,
by such
as can afford
it,
is
daily
from the bride's house, for the
bridegroom, consisting of choha, shurbut, meetha polaoo,

or khichree milk, muleeda, with a tumbaloo, having a red
thread tied round
its
neck, and being bespattered
with sundul, containing shurbut, or plain
(lit.
all
over
sweet) water,
wherewith to rinse the mouth, and a thin twig of a branch

of the pomegranate tree, with red thread
wound round
it
for making scmiswak or tooth brush (Gloss.) and pan-soo-
paree, cloves, cardatnoms, with, or without gold or silver

leaf pasted over them, with
the breakfast, accompanied
with music.
Clihanda means a
sluiro.
MARRIAGE.
102
The
first
sarily send
Chap. XIV.
day, however, whether rich or poor, they neces-
meetha (sweet) polaoo,
in order that after
having
partaken of this sweet dish, the bride and bridegroom

live lovingly together,
and enjoy the sweets of
The women who accompany
may
life.
the breakfast from the
bride's party, see the bridegroom wash his face in their
presence, take his breakfast, and chew parisooparee, before
they take their departure.
Sometimes they only deliver
them and go away.

Sect.
-
4.
Concerning the carrying of Huldee and Maynlh-
dee from the Bridegrooiris to the Bride,
Among
and vice
versa.
the rich they construct a frame-work, somewhat
in the shape of a taboot, with red, green, yellow, or white
paper, ornamented with mica and tinsel, and this they term
maynh-dee;^ within
this they place
a couple of plates, one
containing huldeef to apply to the body.
deeX for the hands and
feet,
The
other vmtynh-
and accompanied by a large
concourse of people, relatives, and sumdeean (or the fathers
and mother-in-law)
as attendants, they proceed with music,
such as baja, tasa (instruments of music), and knnch-
neean kay nach
(or the dance of dancing-girls),
and with
lighted torches, and fireworks, to the house of the bride.
They
also convey along with the above,
mulleeda
flowers, betel leaves,
phials of a red dye,
It is
fkbric
made
on separate trays,
sundul, and two or four
of shuhab (or safilower) to sprinkle
esteemed a highly unpropitious circumstance,
by the name of
taboot,
which
in fact
it is,
if
any
call this
since that term
is
solely applicable to a bier.
Huldee (turmeric), triturated with water.
i. e.
Maynh-dee,
i.e.
the leaves of the Maynh-dee-tree (Lawsonia spi-
nosa, Lin. or Eastern privet), together with a
and the
Not
stalks of betel-leaves
three, as that
is
little
catechu, areca-nut
triturated with rice gruel, or water.
an unpropitious number.
Sect.
MARRIAGE.
4.
103
mundup
on the body, and over these they hold a red

(or canopy), that
a square piece of cloth fastened by
is,
by men.
corners to four poles carried
shahmeeana
(or canopy) of velvet, broad-cloth, or chintz,
On
they carry the phials, &c. under them.

bride''s,
the
women
Among
their arrival at the
proceed, as they are wont, to the female
assembly, while the
men remain
in
company with
female, as well as male sumdeea7is, a
are frequently played
tricks
its
SJiould they have a
at
dinner; such
the men.
number of
as,
for in-
stance, a dish full of bones, witli a little polaoo over them,
who unthinkingly
before a person,
is set
into
what he conceives
finds
it
to
be polaoo; when, behold, he
to
be a plate of bones
upon which the
Why, what
facetiously observe to him, "
" must be,
to
Previous to sitting
have some choha and

is
a glutton you
down
to dinner, the
shtcrbiit,
served
dates,
men and women
up
tlie
over
it
it is
dried kernel of
slices,
brought on a plate
and handed round; and
after giving the guests a
of shurbut, they taste a
little
sion,
The
to them.
and almonds cut into thin
together, and covering
filled
company
rest of the
a dish of meetha polaoo, with
the cocoa-nut,
mixed
bride's party
have finished already, and to have
" your plate with bones, while the

" have scarcely begun.'"
choba^
dips his fingers
On
of the choba.
draught
this occa-
one of the bride's relations also winds a long piece of
tliread
round the point of his
fore-finger,
into the choba, begs of one of the

to feed him.
On
it,
it
him
and displaying
when the feeder withdrawing

to the
The term choba, in this case, is

name of any of the three
properly the
to allow
swallowing the morsel, the end of the
thread goes along with

his finger,
and dippino-
sumdeeans
company the
ridiculous
applied (o the mixture, but

fruits cut into thin slices.
is
MARRIAGE.
104
Chap XIV.
sight as of a fish hooked, calls out,
" men,
this
man's intestines are
all
coming out
course, excites a vast deal of laughter

this
way they play
off
many
" Look here, gentle!''
which, of
among them; and
in
such jokes, merely for the
sake of amusement.
After dinner the
women
call
men
retire to their houses, while the
the bride to them, and with their
apply the maynh-dee to her hands and

inside of the hands
soles of the feet
her body.
(Glossary).
little
mans
and
and
nails of the toes),
(i. e.
to the
and
to the
and the
Sometimes they rub her body
The
feet
nails of the fingers,
own hands
hiildee to
also with chiksa
ingredients are pounded, mixed with a
water, and rubbed in the same
manner
as
occasion where chiksa
is
used,
it is
employed
Moosul-
On
every
in the
above
are wont to rub themselves in bathing.
There are women who go about vending chiksa,
way.
ready pounded and prepared, folded up in paper; while

druggists, or shopkeepers, have the different articles for
it
in their natural state for sale.
If the people be poor, they carry the mulleeda flowers,

&c. in trays, ^the two phials of red dye, and the
betel,
saucers containing the huldee^ and 'maynh-dee,^s'\ih a canopy
held over them, without the 7nayn]i-dee (or taboot), accompanied, as above-mentioned, with
men and women, music,
dancing-girls, lighted torches, &c.
The
next day, in the same manner as the huldee and
maynh-dee came from the bridegroom's

carried from her house to his
come
to
When
to the bride's,
the bride's-women
apply maynh-dee to the bridegroom, the bride-
groom"'s salee (sister-in-law), or, in her absence,

relative,
it is
comes with them.
any near
If a younger sister-in-law, she
stands before the bridegroom without the intervention of a

skrecn,
and makes
all
sorts of
fun with him.
If an elder
Sect.
MARRIAGE.
4.
sister-in-law,
she
stands before
105
him with a
curtain held
between them, and having applied the maynh-dee she

catches hold of his finger; then the bridegroom's mother,
sister, &c.,
by putting
into the salees lap a
nuqday ka jora,
a cholee, or daoonee, get her to liberate his
It is
finger.
necessary on that day to give to the salee a suit of clothes
conformable to the means of the parties.
Sect.
5.
Concerning Paoon Minut or Paoon Mayz, or the
measuring for the Bride and Bridegroom's Wedding

Dresses.
The wedding garments
of the bride are provided by the
bridegroom's parents, and his by
her's,
each according to
their means.
For the purpose of taking the measure
for them, they
send from the house of the one to that of the other, a tailor
accompanied by an old woman, a red thread, some pan-sooparee and sugar carried in trays,
While
attended with music.
the tailor stands without, the old
dame goes
and
in,
with the red thread measures the bride for a cholee, koorta,
peshwaz
(alias tilluck),
soorwal, a pair of shoes, &c. and
having given the measure to the
tailor,
they both return
The
with the music to the bridegroom's house.

self takes the
tailor
him-
measure of the clothes for the bridegroom,
consisting of a
jama, neema, paee jama, &c.
In some
countries the tailor does not go to the bride's house, but
Avomen go and bring the measure to him.
At
the time of taking the measure they apply
sundul
to
the tailor's neck, throw garlands of flowers over his head,
and give him (independently of the established
hire,
which
he receives afterwards) one seer and a quarter of unboiled

rice,
some dal (a kind of pulse) and goor (or jaggree),
gether with a few
(lit.
two or four) pice
to-
in order that
MARRIAGE.
106
he
may
bless
them
Chap. XIV.
and being pleased,
for their liberality,
be induced to execute his commission to the entire satisfaction

of the parties.
The
and
bridegroom's clothes are sewed at the bride's house,
The
vice versa.
clothes at the bridegroom's house,
when ready, are despatched with

and those
the burree* to the bride;
at that of the bride's, with
the jay hex f to the
bridegroom.
Sect.
Concerning the Ceremonies observed on the Shub-
6.
gusht Day,
The custom of
viz. 1.
kay Mat {water-pot) under the

painting the Tail ghurray
making
the
shed.
{oil-pots).
Mundway kay
The forms attending
4.
the
bride''s
The fashion of
the bride.
to
6.
of beating the Putkay chawul (virgin
Th
The ceremony of
7. The manner
rice).
8.
Tie obser-
Tail churhana (raising the
9.
The Shub-gusht (nocturnal perambulation).
1.
Kulus kay
mat.
5.
Jayhez (h'idal parapher-
nalia) to the bridegroom'^s house.
rite
The method of
3.
Beebeean (ladies of the shed).
Jhol phorana (breaking open the pots).
vance of the
Kulus
2.
the conveyance of the bride-
groom's Burree {wedding gifts)
mode of carrying
depositing the
oil-pots).
Previous to the commencement of
the marriage ceremonies, a
mundiva
(or
pandaul,
alias
shed)
is
erected in the houses of both the bride and bride-
groom
under which, on the burree-day,
about
six or seven o'clock in the
of red kulus kay
mat
it is
customary,
morning, to place a couple
or water-pots.J
These are
filled
with
water, besmeared with sundul, and placed on the sand in
the shed, at the right-hand side of the house.
Vide
t
p. 109.
And
Vide
Thev
p. 116.
are removed, Vide, chap. xiv. sect.
9.
also
Skct.
MARRIAGE.
6.
scatter
on the sand four or
may
these
flourishing
is
(cakes),
couple
may
in
like
manner be
The kulus kay mat
and productive.
kay ghurray;
countries called jhol

water,
kinds of grain, in order that
germinate, as emblematic of their good wishes
the newly-married
that
five
107
is
some
in
into these, instead of
put duhee (curdled milk) and large sohaleean
and having covered
their
mouths with red
cloth,
they reserve them for future use.

2.
The custom
of painting the tail ghurray (oil-pots).
Previous to the fateeha of the mu7idway kay heeheean, at
about eight or nine
o''clock in
women commence besmearing

pots),
the forenoon, five sohaginan

small red tail ghurray (or
oil-
seven in the bridegroom's and nine in the bride's
house, with sundul.
round the necks
This being done, they
of the vessels,
tie
a red thread
put into each of them some
chiksa powder and some buri'a (cakes) and close their mouths
with sohaleean (thin wheaten cakes) fastened on by means of
red thread.
These pots are
also placed with
tlie rest
of the
things to be used at the oblation to take place at the ensuing
ceremony.
3.
It is the
custom
to
make, both at the houses of the
mimdway* kay beebeean (lit. ladies of the pandaul or shed). The particulars
of the ceremony are as follow. On the burree-day, about
bride and bridegroom, what they call
ten o"'clock in the forenoon, they take some dal, boiled rice,
duhee, ghee, poorean,
mat kee
bhajee, sugar,
(among the poor, together with the wedding
and shurbut
dresses
and
ornaments intended for the opposite party), and having

oS&ceA fateeha over these, in the name,
and
all
first,
of his highness
the other prophets, then of their deceased ancestors,
So named because the cere inony

<or shed).
is
observed under the laundwdy
IMARRIAGE.
108
Chap. XIV.
and those married women of the house who are defunct

and
their
among
husbands
left
Some
the men.
widowers, they distribute them
of this food
is
dispatched from the
house of the bridegroom to the bride, and vice versa, accompanied with music, and
termed juti-bhat,
is
mundway kay
heeheean kay khana, and sheesh kay hasnn.
They
further take five or seven plates of the above food,
and having separately
name
offered fateeha over them, in the
of Beebee-Fateematooz-Zohura (Fatima the beautiful,
the daughter of the prophet
among women
bute
it
able
women, who have been
these are called Beehee

(i. e.
Mohummud
Moostaffa) distri-
of high rank and noble birth

faithful to their
honour-
husbands
and
ka basun (or Samik) khanay walay
partakers of the lady's, Beebee Fateema's, dish).
It is
on no account allowed to be indiscriminately dispensed
among women
others being supplied with the food which
remains, vi'iihout fateeha having been offered over
Moreover,
it is
customary among some women
it.
to place
along with the oKher fateeha things, a red earthen cup containing some slaked lime.
All these are arranged on one or
two new mats edged with red
tape.
concluded, the above-mentioned ladies,

that day, each one having
first
The fateeha being

who have fasted all
dipped either once or twice
the tip of the fore-finger of her right hand into the lime and
licked
it,
proceeds to partake of the othr eatables.
day of making the mu7idivay kay
On
the
beebeeati, either before or
after fateeha is offered, they spread a red cloth
on the carpet,
and having tied red thread round the neck and handle of a
chukkee (a handmill), and marked
they place
it
it
on the carpet, and seven sohagin
mundwa,
bridegropm''s,
and nine
namu
some song which they
{i. e.
with szindttlall round,
singing at weddings,
in the bride's
women in
the
sing chukkee-
are in the habit of
when grinding with the hand-mill)
Sect.
MARRIAGE.
6.
When
and pound chiksa.
IO9
ready, they
tie
up some of the
chiksa in a corner of the daoonee, of each sohagin woman,
put a Httle of
it
into the tail
ghurray, and apply
The bride's
bride and bridegroom
party put some of
boxes or paper parcels, and keep
which
mony
4.
it
termed chukkee
The
to the
it
into
their singardan,
in
The
given with the jayhez paraphernalia.
is
is
it
cere-
tiowree.'^
btirree-f apparatus, in addition to the
dress (already alluded to), together with
wedding-
some jewels (more
or less,| according as the husband or his parents can afford
them), consists of the imdermentioned eatables placed on

brass dishes or wooden
platters,
viz.
sugar-candy, soft-
sugar,
almonds,
raisins,
poppy-seed, nariel, khopra, plenty of pmi-sooparee^
dates,
pistachio-nuts,
sweetmeats, sugar-cane, and sohogpoora
filberts,
walnuts,
a piece of red
{i. e.
paper folded up containing a bit of nutmeg, mace, a clove

or two, some catechu and poppyseed and a rupee, having
externally a piece of mica conforming to the size of the
parcel fastened on to
muhbun^
pended
to
it
with red thread)
also
lutkun
or a silk twist with two or four silk tassels susit
for the bride's choontee (head-ornament), like-
wise flowers, and a flower chonda (for the hair braided on
the top of the head)
about
fotir or five in
and
lastly a
kunggun
Women
At
the afternoon they carry these, accom-
panied by a number of people, including

*
(bracelet).
esteem these customs most sacred
all
the relatives
nay, even more so

owing to the ignorance and
foolishness of these people, that they have been established in Hindoostan in Arabia, Persia and other countries, they are entirely unknoAvn, According to the Qoran and Huddees, they are innovations
and consequently unlawful.
t The Burree ceremony, seems in some part of the country, to be
denominated Sachuq. Vide Mrs. Meer, vol. i. p. 371.
J Any selected from among those contained in the list of them.
Vide Appendix.
than the Qoraii and Huddees.
It
is
MARRIAGE.
110
Chap. XIV.
and friends (except the bridegroom and
his parents)
as
marriage attendants, with bands of music consisting of

haja hajuntur,
tasa murfa, (musical instruments),
playing, halting every
now and then
&;c.
to look at the per-
formance of the dancing-girls, and thus they proceed to the

bride's house, the
women
in carriages,
meeanas
(a kind of
palankeen), either preceding or following the procession.

If the people are wealthy, the above fruits &c. (except
the sugar-cane,) instead of being carried on trays, are put
into innumerable earthen pots fancifully painted with va-
rious devices
and are
on them
called
sachuq hay
them conveyed on
On
first
in different colours
(by Moochee-men),
Nay, some have
mutkeean.'^'
elephants, camels, bullocks, or carts.
the arrival of the different articles, they are, in the
place, exhibited one after the other to
bride''s relatives,
and then delivered
some of the
over.
After that a very grand and sumptuous entertainment

given to
Some
all
the people
i.
according to their means.
e.
dismiss the marriage attendants
them shurbut, pan, and
Some
all in
is
by merely
offering
flowers.
people performing burree, jayhe.z, and shub-gusht
one day, give only one entertainment in the evening,
called the shub-gusht-di\xmev

also perform on both bride
and the same evening they
and bridegroom, the ceremonies
of tail churhana and also that oi put ke chawiil cJihurana.
The
description of a
Moosulman dinner
among the rich or poor, is as follows

Having spread in the dewan-khana-f
party, whether
or in the house a
carpet more or less rich, or simply a cloth, on the floor,

the
company take
off their shoes outside of the door,
and
Or, the Maynhdee pots, so called because the latter accompany
the former.
public
room detached from
the house.
Sect.
MARRIAGE.
G.
HI
as they enter, call out Us-sulam-oon~ally-koom or
unto you.") It
to
go in with
The
shoes on.
is
not customary, and
their shoes
it is
and moreover
(" peace be
even disrespectful,
a sin to eat with
it is
landlord, or any other present, replies,
koom-oos sulam (" and unto you be peace")

particular friends or
and
men of rank, enquires after
if
wo ally
they be
their welfare:
they then take their seat* next the wall, close to one another.
After
two servants in attendance, one with a basin in
this,
his hand, the other with
with
it
they
all
office
to
wash
an ewer of water, serve the quests
hands ;t commencing
their
Avith the seniors,
wash either one or both hands as they
please.
This
concluded, the servants proceed to lay a dusterkhwan
of white cloth or chintz, in front of the guests, on the

carpet; leaving the
latter
uncovered in
which they arrange the dinner on
it
its
centre; after
viz. plates containing
polaoo, feerneBi and roteean (unleavened bread), cups with

curries, saucers with
share (or tora, as
chutnee and kuhab, placing each one's
it is
termed) before him. This being done,
the landlord, or the senior present, calls out bismilla (as
much
as to say,
" commence")
"
never partake of a morsel without

bismilla
(lit.
commence
eating,
in the
in the
hand, as that hand
Of course on
for natives to
t
An
to say,
"I
After this they commence
and that with the right hand, without the use of
after visiting tlie
uttering the word
name of God), meaning
name of God."
spoons or knives and forks.

left
Moosulmans
eat," for
first
is
They
loath eating with the
employed by them
temple of Cloacina.
the ground, with their
leg's
for ablution
During the
crossed
as
is
repast.
customary
sit.
act of cleanliness indispensable,
where
the hands are used
men of rank have

a sen'ant standing on each side of them to wipe their hands each time
that they take a mouthful.
instead of spoons or knives
and
forks.
In eating,
MARRIAGE.
112
Chap XIV.
two or three of the relatives act as szirburans (or stewards),
and supply what
is
wanted, while some are in waiting with
gugglets* (goblets) and

to water.
cups-f- to
help any one that chooses
These stand in the centre of the dining room.
Dinner being
finished,
and the
plates removed,;]: the basin
and ewer are again brought, and the guests wash

hands as before
is
but, using baysu7i, instead of soap, which
an excellent substance for removing the grease from the
hands
cannot be got, they wash in pure water. But
if this
previous to washing the hands,
prophet to lick the fingers
The
this precept.
khanas
in
their
it
is
nobility
is
command
of the
laid out
two dewati-
generally have
(one in which the company
which the dinner
the
however, very few adhere to
is
received), the other
and when ready, the land-
lord respectfully says to the company, " let us withdraw"
If there be a numerous party,
(i. e.
to the dinner room).
first,
part of them wash their hands and
when
sit
down
these have done, the others follow the
When
dinner
is
over, they
khana^ where they
first
who
to dinner
same
practice.
please retire to the dewari-
assembled.
Here they spend the
time in conversation, reciting pieces of Hindoostanee or

Persian poetry, puzzling each other with riddles, composing
acrostics, &c.
Of the
latter I shall present a
few specimens.
Vulgo gogglets.
t Several drink out of the same cup, which

one has drunk.
is
washed out a
little,
after every time that
t They repeat aloud, or whisper or say silently in their hearts, the

words Alkumd-o-lillah, " Praise be to God," or Shookr-e-khodUy
" thanks" or " gratitude to God," or some other jjrayer, by way of
grace after meat.

Baysun, powder oichunna (or Bengal horse-gram), oimoong ke dal
(green gram, phaseolusradiatus, Lin.) oi toozvur kee dal (pigeon-bean,
citysus cajan, Lin.) or of
maash (black ulandoo, phaseolus max
willd).
Sect.
MARRIAGE.
6.
113
Riddles.
1
well that won't admit a
And
Not
But
haii",
yet all animals drink there

those, indeed, that
fly in air,
elephant, camel, man, and mare.
Ansiver. "
The
nipple."
2.
What
that's
is it
With two
round and runs about.
names though
life without;
He's an ass (khur) who does not find it out,
Nay, even a goat (booz*) his wit would scout.
livinji^
Answe7: "
musk-melon
{khur-hooz.)"'
3.
pair of pigeons, black and wliite.
Asunder always
And
in their flight;
tliough they range around the sky.
Yet from
their cage they never
fly.
Ansiver. "
Day and Night."
4.
There
is
a place I
Where
lifeless
In war
'tis
know
full well.
persons only dwell,
peopled ev'ry rood,
In peace a desert solitude.

Ansiver. " A Chess-board, with
men, elephants, camels," &c.
its
5.
saw two husbands with one wife

'Twixt whom was no discord or strife
But both the men from her were sprung-,
I
'Tis therefore
Ansiver. "
together, with
fit
they should be one.
Quilt, consisting of
two
raw cotton betwixt them
of the same material as the
latter,
folds of cotton cloth stitched

;
the
two
first
they are therefore
all
being formed
of one caste."
Acrostic.
ise king,
thy gracious countenance I claim,
ASK OP THEE JIY PURE BUT SECRET AIM.

ow, if you take a letter from each line,
re long,
my
heart's desire
you
will divine.
Answer. " Wine."

In Persian khur means an
make kkur-booz, a musk-melon.
ass,
and booz a goat, which together
MARRIAGE.
114
Chap. XIV.
Double Entendbes.
1.
What is it? It is abundant in creation,

And I've seen it. An elephant mounted on
Answer. "
Rubber
a horse.
for a horse, termed Hathee.*"
2.
Paper which
is
term Tno
straight, they
To a poor sing-er who sings well,

The moon is single, yet they call
it
To
call out
a boat which
is
coming, they
(crooked).
they say Gao (a cow).
Chund (many).
Nu Ao
(don't come).t
3.
That they cook a fowl (jhar pui'X) on a tree,

the town
Tell me friend, what is it that has two legs upon
do pa' on
is
its
known
to all in
head? (Sir pur
?)
Enig.ma.
The teeth of the mountains were set on edge by the eating of betel,
Which caused the sea to smile on the beard of the firmament.H
Dancing girls are
also frequently in attendance to entertain
the guests with their performances, while the hooqqa (Indian

pipe),
and cheroots (segars) are presented
HatJiee
rubbing
means both an elephant and a
down
to regale
them
hair-cloth glove, used in
a horse.
Gao, is the Persian

Tao, also signifies " a sheet (of paper)."
cow ;" but in Hindoostanee means " sing." In Hindoostanee,
chand signifies " the moon," and in Persian, chund " many."
t
for " a
X Jhar signifies "having plucked," as well

means "the feathers" as well as " o?i."
Sir, a
head
jmr, featliers
as "
and do paon, two
a tree," andjO?<r>
legs.
The lal (or redness) () of a sweetheart's teeth was so bright, that

when compared to the lal (or ruby) produced on mountains, the latter
looked dim. The sea smiled on the beard (that is, the rays) of the
II
sun, and observed to him, that
its
"water" produced a brighter red (5)
than his "heat."(c)
()
Occasioned by the chewing oi pan, or betel-leaves.

to the betel-leaf being nourished by water.
{b)
Alluding
(()
Which
they conceive to be the cause of the production of rubies.
marriage.
skct.g.
and
mean time pan-sooparee,
in the
115
tobacco, flowers, and
and rose-water sprinkled over
uttur are handed round,
After sitting for an hour or two
them.
On
ghurrees), they go home.
(lit.
two or four
retiring, the senior guest,
addressing the host, says, " Be pleased to (or
" give us
you)
will
leave, (or permission to depart) ?" adding,
" may
" God bless and prosper you

I have made a hearty
" meal, or dined heartily (orig. eaten a bellyful)." To
!
which the other
hummud,"
Then
ally
(i. e.
the whole
koom
/"
replies
not mine
company
" It
is
;)" or,
the will of
" very well
rise, calling out,
God and Mo:""
" certainly."
" Us sulamoon
(Peace be unto you) and take their departure.
Should any one, through indisposition, or unavoidable

accident, be obliged to leave the party, he gets up,
makes
his apology to the host, takes leave as above, and with-
draws.
As
the
men
are entertained in the male assembly, so the
women, who come from the bridegroom, are

manner,
in the female party
are no dancing-girls,
with
treated, in like
this exception, that there
and no smoking, or use of tobacco
takes place.
When
the female guests, whether of the bride's or bride-
groom's party, enter, and leave
tlie
house, a lady stands at
the door of the room, and puts into the mouth of each, as
she passes her, a bit of sugar-candy, and applies a
little
siindul to her neck, while two others hold a red cloth as a
canopy over her head, a white or red chandnee (cloth)

being previously spread on the ground for her to walk on,
extending from the door of the house to the place where
they
sit.
rarely,
At
This
is
likewise sometimes done, though very
among men.
the time of washing the hands of the near relatives
of the bride and bridegroom, male or female, the servants

T
Chap. XIV.
MARRIAGE.
116
supply them with shurhut, instead of pure water; and

while washing, they drop a rupee, an eight or four
anna
piece, or a ring into the basin, for the attendants.
Women
of the lower class, on entering the female assem-
must not
bly,
" sulam
say,
;""
if
the hostess be a lady of
rank, they perform qudumbosee (the ceremony of kissing the
and merely make sulam
feet *) to her,
going away, they request permission

then take their departure.
men, and
to the rest.
in the
same Avay as the
The men
ranks of society, however, when coming
When
of the better
and going away,
in
say, " sulam hundugee, tusleemat,-f according to the rank
of the lady of the house.
sulam made by females,
is
may remark
here, that the
not like that of the males, touch-
ing the forehead with the right hand, but
it
consists in
touching the puttee (or hair above the right temple).
In the evening of the hurree-dsiy , abundance of provision, consisting of polaoo, curries, &c.,
music,
and the food
The
5.
accompanied with
from the bride's people for the bridegroom,
sent
is
is
termed rnnghurree ka kliana.
next day they carry the jayhexX (or bridal para-
phernalia), from the bride's house to that of the bride-
groom.
If the carrying of the jayhe% take place
Or
rather, touch her feet with the riglit hand, and then kiss the
latter or,
more
generally,
scarce allowing-
withdraws her
if
it
to
enough
she be married,
may God
make sulam with
it;
while her ladyship,
be done, out of politeness and condescension
foot, and,
or, "
do that ;"
Or,
on the day
taking hold of her hands, says, "nay, don't
may you live ;"'

"may God render your
;" " long
preserve your husband).
" come, be seated."
sohag durable" {i.e.

If he be dead, " may God cause
your end to be happy."
+
t
i.
e.
My
Hindoostan,
vol.
" blessing" " service" or " salutation to you."
BlaynJtdcc would
i.
377-
to
seem
to
be the term applied in some parts of
the jayhez paraphernalia.
Vide Mrs. Meer's Obs.
Skct.
marriage.
g.
following that of the hurree,
it is
117
on the jayhe.z-day that,
perform the ceremonies of placing
in the bride's house, they
the water-pots, painting the oil-pots, and
making the mund-
way ladies, as before described and some of the food of

the mtmdway ladies, accompanied with music, is also sent
On the jayhez-Aay, her
to the bridegroom for his dinner.
;
qoran
(if
music
she have one),
forwarded, accompanied with
is first
then, about four o'clock in the afternoon, the fol-
lowing bridal paraphernalia,
A sayhra of
down
and one of
iHoqei6h,*
flowers, (i.e.
viz.
or only one of
flowers,-j-
a garland tied round the head, and hanging
to the knees).
The bridegroom's wedding

or turban
dress; consisting of a red pugree,
a red mundeel, a cord of
only of gold thread, rolled over the turban
a very loose garment worn over the neenia

or a garment, half as loose as the
shawl; a red doputta,

next
article,
(lit.
and gold, or
silk
jama
a red jama,
a red neema,
a red shal, or
two breadths).
but of double the breadth, and
It is like the
is
thrown over
a red putka., a cloth
worn round the
waist; a xedromal, or handkerchief;
a red eezar, or
the shoulder
long drawers, with

jora, or pair of shoes
its
;
nara or band
a red jootee ka
a red kunggiin, an ornament con-
sisting of a red thread tied
round the wrists of the bride
and bridegroom; a red pVioohoojignee, any sweet-scented

flower enclosed in a piece of cloth for the bride to smell
and two red
(or koossoom, safflower coloured) romal, or
handkerchiefs to wave over the bridegroom.
A quantity of the bride's clothes
which have been worn.
Moqeish, (gold or silver thread).
t If XhQ jayhez
and slmlgusht take place on diflerent days,
snyltrns arc sent on the latter day, as otherwise tlic flowers
\\()iild
l>oth
fade.
MARRIAGE.
118
Chap. X[V^
Sohogpoora. (vide Glossary).
Jewels
if
among the
rich, a considerable
number
if
worn on the
nose, a nuth, a large ring
gold
among
For the
the poor, in value according to their means.
left nostril,
of
and a hoolaq, a ring worn on the centre cartilage
of the nose, of gold.
For the neck, a hichcha, a necklace
worn tight round the neck, of gold and
and
glass beads,
a neembolee (alias JmllaJi), one ditto hanging down. For

the wrists, a hungreean
ha jora, a
set of bracelets
of
coloured glass.
For the
of gold or
For the thumb, an ungooshtmi (thumb-
silver.
fingers,
For the
ring) of the same metal.
furnished with
little bells,
an iinggothee, or ring,
an anwut, a ring
toes,
worn on the great
and a bich/nvay, one without
toe,
of silver,
bells for the other toes, of
silver.
Singardan
(reticule or toilet-bag, if I
chintz, velvet, &c. containing,
so call
it)
of
pandcm^ a box of gold,
copper, or brass, for holding betel and
silver,
dages
a.
may
its
appen-
a choiv-ghiirray, a small box of gold or
silver,
with four partitions for holding spices, vix. cloves, carda-
moms, nutmegs, mace, &c.

a kwiggy, or comb of wood
silver,
an aeetia, or looking-glass
a meesee-dan, a box of gold,
copper, or brass, for holding meesee (or powder
made of vitriol)
a soorma-dan, a similar box for holding
soorma,* generally considered to be antimony, but what

is
used in India
tee),
is
an ore of lead
a kajuldan (alias kujlo-
a box for holding kajiil (or lampblack), of gold or
silver,
with
its
sulaee (or probe) of gold or silver
an
utturdan, a vial for containing uUilt (or otto of roses),

lit.
uttur-box, a receptacle for uttur
of glass, gold,
i.
e.
pearance.
or silver,
out of
a golabpash, a bottle
which rose-water
Collyriura for staining the eye, to give

(vide Glossary).
it
is
a brilliant ap-
;;
Skct.
MARRIAGE.
n,
sprinkled
II9
a jeeh ch'hihiee, or tongue-scraper, of gold or
silver.
An Asmangeeree, oftafta, chheet, or k'^hariva
or a chandnee
of white cloth (a canopy or cloth fastened to the ceiling)

a deewargeeree, tapestry or cloth to adorn a wall
or curtain
form
apurda,
shutrunjee {aWas Jamkhatia or a
their devotions; a
large carpet)
a dusturkhwan, a substitute for a table-
which
cloth,
a jae-tiumaz, a cloth, &c. on which they per-
spread on the ground
is
a khwan-jiosh
(or tora-posh), a cloth for covering a tray, a tray-lid, a
others
a lid for any
a sur-posh,
covering for dishes;
cloth
vessel, as a cup, dish, &c.
a hoqcha, a cloth for wrapping
in.
Furnitures,
vis;,
a Pullung, bedstead or cot, with
dages, vi%. a toshick, or mattress
agirday
(alias ^?// tukeeci), a small
its
appen-
a tukeea, or pillow
round pillow laid under
the cheek; a pullutig-posli {corrixp. palampore), a coverlet,
a counterpane
a ruzaee, a quilt
a sayjbund,
silk
cords, with gold or silver tassels to them, for fastening
the mattress to the bedstead
spread near the bed

stuffed, spread
or stool
on the galeecha, to
sit
or
lie
a snndooq, a chest or trunk of
dooqcha, a box of the same
basket
a galeecha, a small carpet
agadee, a thin mattress, or any thing
a sun-
a haylun, a rolling-pin
a putra,
a sundnl
k'hor, a piece of the heart (core) of sandal-wood
sundlasa,* a
flat
triturated or
is
a jamdanee, a sort of
board on which dough is kneaded and moulded
ka
a chowkee,
wood
a payfara, a large rattan close
a jjaytaree, a small one
leathern portmanteau
on
circular stone on which the sandal-wood
ground down
a sayweean ka tukhta, a
board for making sayweean (or vermicelli) on.
rest
The
;
stone being too insignificant an article,
but fiirnislied afterwards.
is
not sent with the
MARRIAGE.
120
Utensils, viz. a
Chap. XIV.
Dayg, a copper caldron
a doygcha, a sn.all
one of the same metal; a kufgeer, an iron skimmer perforated with holes, like a colander
a tambtikhs, a large
copper spoon, to serve out rice with
a sheen, a copper
cover for pots; a lunggree, a large shallow pan, used for
kneading dough, and

a luggnn, a large
of a basin
flat,
at
meals for serving
copper bowls;
flat
copper dish
raykaheean, copper saucers
&c.
hollow, copper utensil, in the form
a thnlay, a small
large brass one
rice,
a tubiiq, a
a hadeea,
salun kay kntoray, copper curry- cups;
tushtureean, small copper-plates
a chumcka, a copper
spoon; a tiimhaloo (alias lota), a copper or brass pot for
holding water
a chillumchee (alias sylabchee) a copper or
brass wash-hand basin
metal
an aftaha, or ewer of the same
a sorahee, or goblet (gugglet or goglei) of kala-
just (blende)
panee ka kutora, or drinking-cup, of
copper or kala just; ak'/iopni cJihilnay kee chowkee or
an instrument of iron for rasping the kernel of the cocoa-
nut
SLpooreean kay choontee, or a pair of pincers for or-
namenting pooreeans (a kind of cakes); a peekdan or

oogaldan, a spittoon of gold,
vidry
silver,
a shuma, or a lamp of brass or kussund
huttee ka ek-a, a receptacle for
sutid
copper, brass, or
a pa/A;ee, or palankeen
a golam, or male slave
a.
pastils,
an ood
of brass or kus~
bandee, or female slave;
a horse,
cow, buffalo, goat,
sheep, &c.
They
tie
a red thread to each of the above articles, with
mark
the exception of the animals, and
putting into each utensil a

betel),
pan ka
it
with sundul,
beera (or mouthful of
prepared for mastication.
Each person
gives a greater or smaller
articles contained in the
As was done
above
list,
as his
number of
means
the
will allow.
with respect to the burree apparatus, so
Sect.
MARRIAGE.
6.
these articles are in like
121
manner carried with a
similar train,
accompanied with music, &c., and attended by
(as
all
the rela-
and her parents), and
tives (save the bride herself
friends,
marriage attendants) are taken to and delivered at the
bridegroom's house, where both
men and women
are simip-
tuously entertained, as has been minutely detailed on the
burree occasion.
As on
the burree evening, jiolaoo, &c. were sent from
the bride's house to the bridegroom's, so likewise on the
jayhex evening, polaoo and
the bridegroom to the bride.
former,
is
termed o'ungbitrree
The jayhez
The
latter,
above paraphernalia), remains the
(or the
childless, her nearest of kin
she have children,

6.
Jholphorna,
it
i.
becomes
e.
as well as the
ka Whana.
In the event of her
bride's property as long as she lives.
dying
despatched from
curries, &c. are
may
claim
it.
But
if
their property.
about three o'clock in the afternoon
of the shubgusht-day, having decked out the bridegroom's
a new suit of clothes, they get her to perform jAoZ
sister in
phorana
which
consists in her forcibly pressing
on the
cloth tied over the mouth of the jhol kay ghurray (or
and
pots) before-mentioned (mrfe p. 107.),Avhich being rent,
her hand getting into the contents of the pot, she tastes a
little
of the duhee (curdled milk), herself, and then dis-
tributes the rest

is
amongst the people.
performed by the bride's
pots are
left
The same ceremony
sister in the bride's house.
The
where they were unwashed.
The shubgusht
invitations being issued,
and the guests
assembled at the bridegroom's house, the men are entertained with kliara pohtoo from three in the afternoon
dusk
and the women
evening.
in
After dinner, the
till
the female apartment in the

latter
go
and perform on her the ceremony of
to the bride's house,
MARRTAGE.
122
7.
Put hay chawul chhurana
Chap. XIV.
winnowing the
(or
rice of
chastity, or virgin-rice).
They put
a seer and a quarter of unboiled rice into a red
handkerchief, and with a moosul (or long heavy wooden
from the husk),
pestle, in use in clearing rice
leaf parcel, tied with a red thread,
women, together with the

ration of beating
which a betel-
attached,
is
all
the
go through the sham ope-
bride,
at the
it;
nara*
to
same time singing some song
usually sung on such occasions.

8.
Afterwards, the ceremony of
formed
that
(oil-pots)
having a
is,
painted by the ladies,
jmn
churhana
is
per-
together with an arrow
kee heeree and a sohalee fastened to
thread, into a basket
wrapped up
tail
they put the seven empty tail ghiirray
also a small
in a betel leaf,
paper, and some sweet
and a
with red
piece of sugar-candy
little
or scented
oil,
it
meesee tied up
oil, in
cups.
But
pre-
vious to transporting these to the bride's place, the ladies
little
in
rub
meesee on the bridegroom''s teeth, and give him the
sugar-candy mentioned above, to hold between his teeth for
a few minutes, apply a
little
of the
oil to his
forehead, and
then placing the cups on trays with the above meesee and
sugar-candy,
bride's house.
carry them, accompanied
On
their arrival there,
by music,
to the
having brought the
bride out under the shed, and seated her on a
stool,
they
hold a red handkerchief over her head in the form of a
canopy
and
first
of
all
any old
so/? aîw-
woman
takes up,
with the tip of her fore-finger, two or three times, some of

the meesee^ and applies
makes her
By
rinse her
mouth
Mrs. Meer's account,
to the bride's teeth,
it
it
the reason of which
appears that
of the house to tie the nai'a (which
red and yellow)
to the
moosul on
custom, Mrs. M. remarks,
is
is
it is
is,
that the
the office of the elder
a cord of
many
this occasion. (Vol.
altogether of
and then
Hindoo
i.
threads, dyed
p.
origin.
391.)
'I'he
Skct.
MARRIAGE.
r.
I03
may become as old a sohagm-woman as herself: and

the other women in rotation take hold of the arrow with
bride
all
both hands, dip the end of
it
into the
oil,
and then apply
it
three times to her knees, shoulders, puttee (or hair over
They
the temple), and forehead.
then place the oil-pots,
four on the right side, and three on the
A woman, standing
over the
on the right
head
bride''s
side,
woman on the
to a
hands the four pots
This operation
former.
latter,
the
left side to
repeated three times.
is
During the performance of
this,
all
among women which
songs current
and the
left;
manner, hands over the three on the
in like
of the bride.
left
there are certain
they sing.
The
bride
holds between her teeth, during the ceremony of tail chur-
hana, the piece of sugar-candy which the bridegroom had

in his
mouth (page 122)
she gives
This
it
to
rite
friends go
and
after the
ceremony
being concluded,
home, and the
the
bride"'s
over
bridegrooom's female
proceed in the same manner
to the bridegroom's, with the nine oil-pots painted
sohagin-w omen at her house,
to her teeth,
and a
sugar-candy which she had held in her mouth,
bit of
lift
the
apply the meesee, and make him
oil-pots (as just described)

bride''s
by the
together with the meesee,
some of which they had applied
hold the
is
any child present.
sugar-candy in his mouth.
perform the same ceremonies
him
to
as
In short, they
they did to the
bride.
It is a general
male or female,
proper to do
is
custom not
married;
it
once
adorned with flowers
wedding-day
it is
meesee imtil a person,
therefore thought very im-
Men, however, on being circumcised,
so.
necessarily apply
to use
and
(p. 44),
on the day that they are
but females never use
it is
by the black mark
it
before their
in the crevices
between the teeth, occasioned by the application of the meesee.

MARRIAGE.
124
Chap. XIV.
that people generally distinguish whether a

ried or not
which circumstance as
to
woman be mar-
men
is
not so easily
discovered, since they never apply meesee to their teeth,
except at their marriages;* (and at circumcision).
At
the houses of both the bride and bridegroom, the
empty
oil-pots, after
one or two of the Fridays of the honey-
moon, are given away
to the aforesaid
sohagin-womeu who
painted them.
In some countries, in order to perfonn
above ceremo-
conveyed with the hurree
nies with the oil-pots, the latter are
and jayhez
tlie
respectively.
Among women
of some of the castes, the two above cus-
toms of put kay chaiviil cJihurana and
tail
churhana are
considered of such consequence, that no marriage
have been properly celebrated, and no
to
move
to
fit
in genteel society, at
woman
is
is
thought
esteemed
whose wedding either of
them has been omitted.

Should the shuhgusht take place on a
that of hurree and
jayhez^ after the
different
ceremony of
hana^ the flower and moqeish sayhra, mentioned
day from
tail chtir-
in ihe jay-
hex, and a flower pakliur-f for the horse, are despatclied
with music to the bridegroom.

9.
The
bridegroom''s shuhgusht, alias shuhurgusht alias
suhurgusht
lation)
(i.e.
nocturnal, city, or dawn-of-day, perambu-
Consequently their teeth are always clean.
that the circumstance can be ascertained.

to
be a
same.
sig-n
At
It is
only hy enquiry
AVomen conceiving meesee
of being a sohag invariably use
it,
and a few
men do
the
the time of the cevevciOT\y oi tail chttrhana, at the bride's
and bridegroom's, they also perform vhoivk lj/ui7'na, as described under

They never obser\e the former rite
(p. 97).
the head of Imldee
without the
t
latter.
Pahlmr,
literally
an iron armour for the defence of a horse or
elephant; but here alluding to an ornamental one

thrown over the body of the bridegroom's horse.
made of flowers and
Skct.
marriage.
G.
The
125
night on which this takes place, justly deserves to be
esteemed a grand one
since the principal part of the nuptial
ceremony then takes place.

After the
churhana, the bridegroom has himself
tail
shaved and bathes
he has
After
old
sent,
his
if
he wear long hair on his head,
tying on the turban, should any venerable
in
this,
man
and
fumigated with the smoke of ood {benjamin).
it
of the family, whose wife
is
still
be pre-
living,
he makes two or three turnings with the end of
own head,* then removes and
who
bridegroom,
then decked
pasted
by the
his eyes,
to
it
the winding of
himself out with
dress provided
soorma
finishes
places
it
on
on that of the
on.
Having
the rest of the
wedding
bride"'s friends,
it
and having applied
meesee to his teeth,
chewed
betel,
afshan-f on his cheeks, put garlands of flowers
round the neck,
tied the golden
and flower sayhra on the
head, and thrown over the whole the 7nuqna\ (or veil),
he
is
mounted on a
commences
his
horse, or seated in an ambareei^
tour after midnight,
numerous throng of spectators,

carrying with
made
him various
relatives,
and
accompanied by a
and
These
friends.
descriptions of artificial trees,
of different kinds of coloured paper, bhe7id\\ and wax,
With
he and his wife have lived for many

may do the same.
t Shreds of moqeish or cloth woven with gold or silver thread,
chipped very fine, or slips of gold or silver leaf pasted on with gum.
This is properly a female ornament in use among the lower orders,
this idea, that since
years happily together, the new-married couple
but
X
men
are sometimes foolish
Among
the great, one
enough to adopt it.

woven with golden thread
among
the
poor, of red coarse muslin.
Ambarce, a seat with a canopy placed on an elephant,
in
which
they ride.
II
Bhend
Roxb.) the
or Shola, netty shrub or pith (aeschynomene paludosa,

light, spungy, white, corky-looking wood of a handsome
shrub, used in
and
making
to float nets.
artificial birds, flowers, toys, hats,
turbans, &c.,
MARRIAGE.
126
Chap. XIV.
and ornamented with mica and xurwuruq (gold-leaf or

tinsel), letting off fireworks
of
proceed
all sorts at intervals,
with flambeaux and lights placed in earthen cups fixed on

ladders,* attended
by
some on
dancing-girls,
foot, others
dancing in tukht-e-rowan (travelling thrones erected on

platforms carried on men's shoulders), tasa miirfa, baja
hujuntur, nuqara nowbut (bands of music of different

descriptions), innumerable
with
much pomp and
sepoys, a great retinue
flags,
state, like the splendid procession
monarch, halting every now and then

formance of the dancing-girls.
He
of a
to witness the per-
thus proceeds to the
musjid (mosque), whence, having performed two rukat pray-
and shookreea, he repairs
ers
to the bride's house, while a
flower or paper umbrella, beautifully constructed, painted,
and ornamented with mica,
On
the
arriving at the bride's house, a general scramble for
araish
persons
to
trees,
(artificial
&c.)
takes place
who have accompanied him.
whom they
gun-day
among
the
Sometimes the person
belong, prevents this frolic, and on the kung-
them along with the bridegroom
carries
that day, they

unless
whirled round over his head.
is
must be given up
to
but on
be scrambled for;
they be borrowed, in which case, of course, this
During the scramble,
does not happen.
bustle and confusion, shoving and pushing

clothes torn,
witnessed.
and
others are thrown
down
there
is
much
some have
their
as I myself
have
After that, the bridegroom's /, or some one
of the bride's party
if
he be not present, holds a bamboo
across the gate, for the purpose of obtaining the cThingana
(vulgo dheegana or
others, stands to
forfeit),
and with the
oppose his entrance.
assistance
of
In general they
take with them a small earthen mutkee, either fancifully
Carried horizontallx'.
Sect.
MARRIAGE.
6.
17
painted
or plain, (to receive the expected present) and
demand
the dliingana
on which the bridegroom's party
call out, " Pray who are you that dare thus obstruct the
" king's cavalcade ?" To which the others reply, " Why,
"
at night so
"
sible
many
In short,
hold a long jocular conversation together.

out of frolic, there
frequently
many
it is
very pos-
in this
way they
Nay,
at times,
thieves rove about, that
you are some of them."
a one
and shoving, that
such pushing
is
falls
down and
is
hurt.
At
last
they
give them ten or twenty rupees (or two or four, in short
something or other), according to their means, either dropping them into the above cThingana budhnee, or putting
them into
their hands,
and thus gain admittance.
In enter-
ing the compound, one of the bridegroom's people takes
him
off his horse,
and
carries
him
in
on his back. The slaves
of both sexes of the bride's party again

sent, obstruct his passage in the area,
demanding a pre-
and make a great deal
of sport with the burden-carrier, to his no small annoyance.
The bridegroom,
who
out of pity toward the unfortunate fellow
bears him, consents to give something, and proceeds
On
entering the house,
the man,
who
carries
him
the court-yard around
it,
tlie
bridegroom alone
is
in.
borne by
to the door of the dwelling, or to
where he
stops.
The women
then
holding up a curtain between, and one of them having
brought the bride
in her
arms*
to the other side of
put into her hands flowers, sugars, and unboiled
it,
rice,
they
and
direct her to throw them three times over the skreen, on the
head of the bridegroom, who does the same to her.
This
ceremony being concluded, the bridegroom withdraws to

the male
dewankhana.
Or rather, the bride is seated astride on the woman's hip, with

arms of the latter around her waist, as is the general manner
of nursing- amongst all classes of the natives of India.
the
MARRIAGE.
128
Sect.
Concerning
7.
Matrimony.
1.
Chap. XI V^
Neekah,^ or the solemnization of
Joolwa, or the Jirst Interview of the
2,
new-married Couple.
1.
Neekah.'f
Should the hour
at
which the bridegroom
reaches the bride's house, after the preceding perambulation,
be a propitious one, the neekah

otherwise
it is
ous hour afterwards.

retire to their
pointed time.
is
immediately performed
deferred to the fourth, or any other auspici-
In the latter case, the people
own homes, and
At
are
this juncture,
summoned
all
at the ap-
should any thing in the
bride appear objectionable to the bridegroom, the match
may be dissolved.
The qazee^ or his
occasions
if not,
deputy,
generally present on these
they send for either of them.
commencing the reading of
to
is
the neekah., the
Previous
bricle''s
people
send a palkee (palanquin) accompanied by baja hvjunttir

(musicians), for the bridegroom's mother
for his elder sister, maternal avmt, &c.
or, in
and
her absence,
until their arri-
val the solemnization of neekah does not take place.
then
They
commence the business of neekah, cUscontinuing the
music, dancing, &c.
The
qazee appoints two bearded individuals as witnesses
on the side of the bridegroom, and desires them to go

bride's party,
and request them
to the
to issue orders regarding
* Neekah and Shadee are often used synonymously; though in

Bengal the former is only applied to a secondary kind of marriage,
called half-marriage.
By the ignorant, it is esteemed unlawful and
disreputable, equivalent to keeping a mistress. Whereas, in reality, it
is the foundation of matrimony, .?7ic?ee signifying, and being merely the
" rejoicings" on the occasion.
This ceremony of neekah would appear, by Mrs. Meer's statement,

where she resided, hurat (assignment). Because on that night the dowry is fixed, and generally the
bridegroom takes his wife to his own home. Vol. i. p. 383.
t
to be called, in that part of the country
Sect.
MARRIAGE.
7-
129
the 7ieekah, and to state the nature of the nfiarriage portion.
When
these have carried the message, an absolute ivukeel
(agent) appointed on the side of the bride, accompanies
them back,
On
to arrange the matter.
their return
from
the bride with the wukeel, her people dismiss them with a
pankaheera (mouthful of
betel)
but, for the sake of diver-
sion,
they inclose the leaves of some tree or other in a betel-
leaf,
and fold
it
it
up
form of a betel-parcel, and give
in the
Occasionally, at the time of so doing, the hus-
to them.
band's brother-in-law with a leathern strap gives the witnesses two or three gentle stripes, observing to
tliis is
The
them that
the punishment they deserve for giviiig false evidence.
qazee then repeats the same thing over to the wiikeel,
who, either of his own accord, or as
by some
clever old
dame
it
suggested to him
is
at the bride's house, says
witty things: e.g. that " the child's dowry
" so considerable, that

" groom
to
bestow
it is
But
it.
" money, the following
is
many
something
beyond the power of the bridefirst
deliver to me, as earnest-
articles, viz.
twelve ships laden with
" silk,tencamel-loads of needles, a couple of vessels freighted
" with garlic and onion husks,

" lak'hs of gold mohurs
fifty
white elephants, and ten
I shall then acquaint
" extent of the marriage-portion.""

this,
The
you with the
qazee, on hearing
enquires of the witnesses whether the statement of the
wukeel be
correct, or
whether he has been bribed to speak
thus in the bride's favour.
The
witnesses,
at the conference, carry on the joke
by
though present
saying, "
"
He
went
so
in behind the skreen, and had a private consultation
" that we carmot say but he may have been bribed." The
;
qazee
"
also, in return,
Had
sends back a jocular reply
previously been
avsâre
such
as,
of the circumstance, I
" should have forwarded these articles with the burree

" apparatus but since you have only now taken a fancy
;
MARRIAGE.
130
"
to them, I shall forthwith dispatch
XIV.
CriAP.
paper dolls to procure
" them, and the instant they arrive they shall be duly
" weighed
"
scales
"
over.
having heaven and earth for
in a balance,
and the wind
and
for its weights,
In the mean time, however,
" you inform us what the settlement
it
is
its
safely delivered
is
necessary that
to be."
After contesting the point in this way for awhile, a marriage-portion similar to that which the bride's mother or
her
father's sister
may have
had, being fixed upon, the
qazee states the same to the bridegroom, and inquires whether he be satisfied with
so."
Some
settle
which he
to
may
stipidate.
muqna and sayhra
which period they were not allowed
him
in
Arabic
1st.
qool,
i.e.
"say,"
y?"^.
14th chapters); 3d. the
sift-e-eeman (articles of
his angels
this,
the qa.êe,
over his head, before

to
be removed, makes
him
3. in his
(/i?>/a,
requests
him
to repeat
the usttigfar (deprecation); 2d.
the four qools (chapters of the
word
Then
throat three times with water, and seating
with his face turned towards the

after
" Perfectly
(veils) off the face of
the bridegroom, and thrown them
him gargle his
replies,
a larger, some a smaller dowry than
just as the bridegroom
having taken the
it
Qoran commencing with
the
the 109th, 112th, 113th, and
five
kulmay
{creeds)
scriptures
4. in his
4th. the
God
2. in
prophets
5. in
belief), vi%. belief, 1. in
the resurrection and day of judgment; and 6. in his absolute decree
and predestination of good and
doa-e-qoonoot (prayer of praise); and

explains to
him the meaning of
if
The
evil.
5th.
he be
illiterate,
these in Hindoostanee.
Then, having made him repeat the neekah ka seegah ^

(also in Arabic,
and
illustrated its signification),
he desires
the wukeel and bridegroom to join hands together, and
Neekah ka
seeâ/i, or the
marriage contract.
SKf T.
MARRIAGE.
7.
131
the former to say to the latter,
directs
" Such a one's
" daughter, such a one, by the agency of the wukeel and

" the testimony of two witnesses, has,
"
her, liad such a jointure settled
" sent
to
it ?"
" heart and

"
The bridegroom
my
soul, to
in
your marriage with
upon her
replies,
marriage
do you con-
" With
my
whole
with this lady, as well as
above-mentioned settlement made upon her, do I
to the
" consent, consent, consent
!"'
!
During the performance of the above ceremony of neekah,

a tray is placed before the Qaxee, containing some sugarcandy, dried dates, almonds, and betel-leaves. In some
places a seer or a seer and a quarter of unboiled rice, some
sundul
ka luchchha (necklace of two
in a cup, with a pote
strings of black glass beads) in
it,
and
in the tray also the
two and a quarter rupees,
Qazee's gifts (alias fee), viz.
gether with such other presents as they
may
to-
choose to give
him, consisting usually of a suit of clothes together with a

shawl, according to their means.
It
may
no right
here be remarked, lipwever, that the Qazee has
to expect a fee
for
when a Moosulman wishes
enter into so lawful an engagement, sanctioned
cepts of
Mohummud,
it
in this
way
to
pre-
not only highly improper and
is
in a
unbecoming, but unlawful,
him
by the
Qazee
to take a fine
from
and, for this reason, that Qazees have
had grants of land
in
eenam
(gift)
or jageer,^ or daily
pay, or monthly salaries bestowed on them by former kings,
which the Honourable East-India Company (may
its
good
fortune be perpetual!) has continued to them, solely for
the following purposes, viz.
poor when they die
To bury and
to solemnize their
inter the helpless
neekah (marriage)
* Jageer ; land given by government as a reward for services, or as

a fee
a pension in land.
K 2
MARRIAGE.
132
to
C.iap.
impart spiritual knowledge to their offspring
eemam
(priest),
dent of the mosque
to act as
at the five seasons
mootuwulee or superinten-
to appoint a
mosque;
in the
and read prayers daily
XIV.
a khuteeh (preacher) to deliver the
khootha (sermon) on feast days and Fridays (their sab-
mowa%un
baths)
mons
to prayer),
sounding the axan (sum-
(crier) for
Avhom he pays out of
their ablutions, all of
mosque
to sv/eep the
and a khidmuttee,
and bring water wherewith the congregation

his
may perform
own
purse.
If these neglect their duties in tlie least degree, the ruler
may
very justly remove and dismiss the Qazee from his
situation,
of it
is
and appoint another
God's servants, which
to afford ease to
frustrated
married
is
when
a poor
in his stead; for the object
seepahee (soldier)
is
who
completely
wishes to get
obliged to pay two and a quarter rupees for
But, in most places, the servants of mosques,
nothing.
above enumerated, are appointed by kings and
and are not
receive pay from them,
in the
Qazee s
therefore the latter (the Qaxee) will not perform the
unless he receive
tlie
usual
and
rulers,
employ,
neekah
fee.
Governors have appointed Qaxees solely for the advantage of the ignorant and uneducated
can exercise their
them.
own
Being masters
men
of science,
who
judginent,
have no occasion for
own
families, they can solem-
in their
nize matrimony and perform the funeral obsequies, &c.
themselves, against which there
God
is
no prohibition, either by
or the Prophet.
After neekah
the
Qazee
offers
heaven on their behalf, saying, "
" mutual love may reign between

" between
Adum (Adam)
and
up a supplication
O great God
to
grant that
this couple, as it existed
Huwa
(Eve), Ibraheem
" (Abraham) and Sara (Sarah), and affection as was between
" Yoosoof (Joseph) and Zuleekha (Potiphar's wife), Moosa
Sect.
MARRIAGE.
7-
133
*'
(Moses) and Sufoora (Moses's wife Zipporali),his
"
Mohummud Moostuffa and A-aysha, his highness Ally-ool
" Moortooza and Fateemat-ooz-Zohura."
higlniess
Then having
helped himself to the contents of the tray, and blown
(?'.
e.
the supplication) on the sugar-candy, he inserts a small bit
of the latter into the bridegroom's mouth, and delivers the
pote (or glass beads) and a
sugar-candy to the bride-
little
groom's mother, or any other near relative, and desires him
convey them
to
to the bride
and
son of such a one, and that such
upon her
of
that she
is
to
is
bride weeps
to
such a person, the
the jointure settled
wear the necklace as emblematic
On
and chew the sugar-candy.*
it,
that from this
tolls her,
day she must consider herself married
or rather, as
many
hearing
tliis
the
do, pretends to weep.
In the assembly of the men the bridegroom

necks (embraces) and kisses their hands, and
congratulations from all quarters.
Were
on their
falls
is
loaded with
the bridegroom
even a slave, he would, on an occasion of this kind, be

allowed to embrace
all
the gentlemen present.
Should dancing-girls be present, as a token of participation in the bridegroom's joy, they continue dancing to the
sound of the music;
in
the meantime, the bridegroom's
party are entertained with a dinner of meetha polaoo.
Along with
latives
go
as
the bridegroom two or four of his near rela-
sumdeeans (near
posite party offer sutidul
relatives), to
hafh
that
is,
whom
the op-
red cloth
is
spread on the floor near the carpet to walk on, while a red
cloth
canopy
is
held over their heads, and as they enter,
they have *MWc?w/ applied to their hafh (hands). In so doing,
many out
of
it,
of frolic besmear also their mouths with some
and enjoy a hearty laugh at
A?
their expense.
cnibleuKilic of the sweols of inatriinoiix'.
Having
MARRIAGE.
134
Chap. XIV.
handed them a pankabeera, they take and
By
carpet.
on the
seat tliem
placing under the carpet leather or fragments
of earthern vessels, they contrive to play them a
number of
tricks; after which they bring the washhand-basin and
ewer, and holding a red cloth over them and a red curtain
round,
all
pour a
first
little
shurbut on
their
They put pan kay heeray
then give them water to wash.
on a tray and shurbut into a bowl or
bottle,
small cup help each of them to some of
it,
On partaking
a pankabeera.
hands and
and with a
and hand them
of the beverage, each sumdee
drops a rupee or afajiam into the cup
some, also, into
They
the washhand-basin while they are washing.
fre-
quently, out of fun, substitute a decoction of horsegram
The
for shurbut.
a wag, who
is
instant
any one has drunk the shiirbuf,
a near relative, in
jest,
rubs his mouth so
excessively hard with a well-starched towel, handkerchief,
or brocade, as sometimes to
make his
lips bleed.
After that, they hand a pankabeera to each of the guests,

spread the dusturkhwan and serve up choba.
Having
mixed plenty of ghee with the meethapolaoo, and put

the plates, they cover
it
the choba), and set
before the sumdeeans.
groom
it
also joins the
are washed
by
over with the
sumdeeans
bund
at dinner,
his brother-in-law,
it
on
(or slices^ viz.
The
when
who puts
handfuls of the above food into his mouth.
his
bride-
hands
four or five
At
every
mouthful he makes some witty remark, in the manner de-
under the head of huldee maynhdee (page 117),
tailed
after
which the bridegroom eats with his own hand.^
If
the brother-in-law be not present, any one else feeds him.
The money
No
that
is
dropped into the cup or washhand-basin
spoons, knives, or forks, are at any time used by natives
fingers serve as a substitute.
the
Sect.
MARRIAGE.
7-
in the act of drinking sliurhut
Igg
and washing
liands,
becomes
the perquisite of the servants; but, in some places, the
landlord takes
himself.
it
Tliis being concluded, betel-leaf, flowers,
handed round
after which, the
uttur, &c. are
marriage attendants
while the bridegroom's nearer relatives remain in
retire,
company
with him.
Neekah^ agreeably
to the sacred
i-Nuhuwee
(prophetical
things
The
The
riage
1st.
evidence of two witnesses

the wife.
wanting, the marriage
Men
Huddeeson
man and woman

3dly. The settling
three
;
2dly.
a mar-
Should any one of these be
unlawful.
of property usually pay the whole, or sometimes a
dowry
third of the
poor pay
to give
is
the
depends
traditions),
consent of the
portion on
Qormi and
it
by
at the time of the marriage, while the
instalments.
being the divine
It
they must, partly by
it,
dresses, or in short
certain extent,
somehow
jev.êls,
or other, satisfy the
and get the bride
command
by valuable
partly
to remit the
women
to a
remainder.
Should the husband not have obtained an immunity or
On
cancelled the debt, his guilt becomes great.

his father or his son
wife die,
it
obliged to discharge
becomes her parents' due
can demand
provisos
is
by
it
that
is
force of law.
to say, if the
leave her husband,
slie forfeits
turn her out of doors, he
is first
In
and
not paid, they
this there are certain
woman
the
if
his death,
Should the
it.
own accord
of her
dowry
if
the
husband
obliged to pay her the mar-
riage portion.
2.
The mode
the bride
of performing joolwa (the
and bridegroom
first
meeting of
in presence of the relations) is as
follows
Previous to the bridegroom withdrawing from the male
MARRIAGE.
136
to the female assembly, the
Chap. XIV.
women, having bathed the bride,
prepare her for his reception, by decking her out in
all sorts
of finery, with ornaments, &c., adorning her agreeably to

the wonted fashion on these occasions.
After the neekah

nied
is
over, the bride's sayhra, accompa-
with music, arrives from
women
the
The
bridegroom's.
are entertained with meetha polaoo, in the same
way
as the men.
At
the time oi joolwa^ the bridegroom's mother,
and other
About
sister,
relatives, &c. are all present at the bride's house.

five
or six o'clock in the afternoon of the neekah-
day, the mooshata (female jester) having fastened the sayhra
on the bride's head, brings her on her lap and

the cot.
seats her
on
Then, having seated the bridegroom opposite
to
her, with their faces turned towards each other
and havinn-
a piece of red cloth held up as a curtain between them, she,

holding one end of a long piece of red thread, puts
ter,
along with some unboiled
and taking hold of
makes her throw
it
on the bridegroom's head.

gold or
rice, into the
silver ring to the
The
her brother, takes hold of
When
of the latter, tying a
sister
it,
it
into the
they have thus thrown
some current epithalamium

bridegroom
to
hand of
and makes him throw them
backwards and forwards three times,
desires the
bride's hand,
over the curtain
extremity of the thread, and also
putting some unboiled rice along with
to the bride.
it
tlie lat-
all
it
(the ring)
the while
sinfrincr
(called hujooloha\ the mooshata
remove the
curtain.
After placing
the bride and bridegroom on the bed, the female jester

exercises her ingenuity in saying
bridegroom's mother or his
many
sister
witty things.
the
requesting her to show the
bride's face to the bridegroom, she observes, "
" eclipses the moon in beauty
On
and were
I to
The
bride
indulge him
Sect.
MARRIACiE.
7-
137
" with a single glance, the poor fellow would go
" become
mad and
distracted."
After two or three
(lit.
four) ghurrees passed in this way,
she places a bit of sugar-candy on the bride's head, and

desires the
bridegroom
to pick
up with
it
That
his moutli.
being done, she puts the same on her shoulders, knees, and
feet
but, instead of removing
mouth, he
offers to
inadmissible
do
it
in the latter case with his
it
with his
left
among them), which,
hand (a thing
totally
of course, the rnooshata
does not sanction; and at this juncture amuses the bride-
groom's mother and
sister
not a
performance, observing that
it
little
by
insisting
upon the
but right, since he has
is
taken up the rest with his mouth, that he should do so
After a few minutes, he
this case.
is
allowed to take
it
in
up
with his right hand.
Then
the mooshata^ singing, takes hold of the bride's
head, moves
it
backwards and forwards two or three
four) times, and does the same to the bridegroom
which, holding a looking-glass between them, she
them
after
(directs
The bridegroom
takes a
obtains a faint glimpse of his fair one
(imme-
to look at
peep, and
(lit.
diately after
each other in
it.
which the Qpran
is
exhibited to his view),
while the modest virgin does not so
much
as venture to
open her eyes.*
They
then give the bridegroom some milk in a cup to
drink, and touch the bride's
mouth with
his leavings
(hoping
thereby to create a mutual affection between them).
Having assembled
all
the bridegroom's female relatives,
and such of the near male ones as are privileged to see her,
All this
is
pretended modesty
since, before the
match was concompany, and
certed, the couple have repeatedly been in each other's
become
sufficiently well acquainted with
one another.
MARRIAGE.
138
and displayed her
to
them, the
Chap. XIV.
on being gratified
latter,
with a sight of the Beauty [not unfrequently she
is
ugly
enough], put a ring, a rupee, or some jewel, into her hands,
and pronounce a blessing upon her, saying, " Long may

" you
live
The
and prosper."
bride's
brothers,
and
and bridegroom's mothers, fathers,
sisters,
being assembled, the
bride''s
other relatives,
mother takes hold of her right hand, and placing it into

that of the bridegroom's father, says, " Hitherto has this
"
girl's
modesty, honour, reputation, and character been
" our hands, and we now resign them over

opposite party, on the other hand,
in
The
to you."
by numerous consolatory
assurances, give her to understand that she need labour
under no apprehensions on that subject, that her daughter

will
be well taken care
After that
tlie
of.
bridegroom stands up to make his sulamee
(obeisance), and addressing each individual male and female

relative of the bride
The
to them.
if
his tusJeem (salutation)
ladies in return, offer
handkerchief, ring,
and
by name, makes
any one of
him
a present of a
rupee, half-rupee, doputta^ or sliawl
his brothers
be present, they also
offer a
handkerchief or a ring.
After that, in
tlie
same
style as the
bridegroom came the
preceding night to the bride's house, he
on horseback,
now proceeds liome
and she along with him
in a
meeana
(a
palankeen) with doors shut, attended by music, dancinggirls,
and accompanied by
all
the relatives, &c.
On
reach-
ing his house, the attendants, musicians, &c. are dismissed
with betel.
Then
the bridegroom, on taking the bride out of the
palankeen, and carrying her in his arms into the house,
meets with a
upon
little
opposition from his
sister,
his promising to let her have his first
who
insists
daughter
to
Sect.
MARRIAGE.
7-
which he facetiously
have the
After a
and
daughter of
first
little
replies.
sham
139
"
You shall most undoubtedly

my bond-maid, or of my cat."
he promises his daughter,
altercation,
takes in the bride.
After this a fowl or sheep
is
sacrificed in the
name of
Then having placed
the cou])le, and distributed in charity.
the bride's and bridegroom's arms round each other's neck,
with their faces turned towards the Qibla (temple of Mecca),

they cause them to
which the bride
make two
first
sijdahs (prostrations).
washes the bridegroom's
After
feet in a
mix-
ture of sundul and water, and then he her's.
That being done, the couple
retire to their
bed-room to
enjoy themselves as they think proper, disburdening them-
but that
selves of all the fatigues of the preceding night;
among
the better ranks of society.
sider the
The
ceremony of the kunggun of such moment, that
they never think of consummating the

until
is
lower orders con-
be performed
this
which
for
rites
of wedlock,
the
see
following
section.
Sect.
Concerning
8.
Kunggmi
Kunggun klwlna,
untying the
or
{}Vedding Bracelets) from the
icrists
of the
Bride mid Bridegroom.
On
mary
the third or fourth

to untie the
day
kunggun.
on the former day,
it is
shubgusht
after
If the
it is
custo-
ceremony take place
termed hhoora
if
on the
latter,
chowthee.
The kunggun
unboiled
tied
up
rice,
consists of a
few pearls, some grains of
one or two flowers, and a quarter rupee piece
in a bit of red cloth in the
fastened on
by means of red thread
form of a bundle, and

to the right wrist of the
bride and bridegroom on the shubgusht night.
On
the
kunggun day,
in order to fetch the
bride and
MARRIAGE.
140
bridegroom, the
Jjride'^s
parents despatch a horse, a doolee,
some klieer and kliichree

rub on
to
tlieir
Chap. XIV-
for their breakfast,
bodies, accompanied with music, dancing-
girls, &c.
On
in-law)
mounted on horseback, and the
is
and chicksa
tliis
occasion, the bridegroom's sala (brother-
(sister-in-law) rides in a palkee, in
On
bride and bridegroom.
coming
salee
bride's
to call
on the
the arrival of the sala at the
door of the house, the bridegroom's people having gone out
meet him,
to
and
chief,
offer
assist
him a doputta, or
him
in
a printed handker-
dismounting from his horse.
In
the same manner the females go and welcome the salee,

offer
and bitnggree, or merely a
her a daoonee, cholee,
Until these are given they
cholee, or a pair of hunggrees.
never quit their conveyances

to give
day
them
for
it is
indispensable on this
these presents.
three o'clock in the afternoon, the bride and bridc-
About
o-room proceed with the same splendour and
without flambeaux,
shiihg7is]it,
pomp
accompanied by
marriage attendants, to the bride's house.
The
as at the
all
the
females of
the bridegroom's house go thither in carriages or doolees.
Among
hee,
&:c.,
some
classes of people, they drink tares, saijnd-
and women as well as men continue intoxicated
with delight, mirth, and
jollity.
All that day the people of both houses, men as well as
women, remain soaked

taking
it
squirting
The
and yellow dye,* with which,
out of a pitcher, they bespatter one another, by

it
through syringes, or pelting one another with
eggshells or balls
in red
yelltnv-dye
made of
is
sealing wax, formed very thin,
made by
infusing
in
water pnlafi ka pliool
(butea frondosa, koenig.), the tree on which the /flc-insect feeds, addRed-dje is made of safflower. Vide
ing turmeric to it and boiling.
koossooin in the Glossary.
marriage.
Shct.
filled
with
is
or merely throv/ing
it,
^^^
with the hands.
it
This
called rung-klielna (or the jJaying Avith colours).
In the evening, at the bride's house, an entertainment

v/ith k''hara
polnoo
given to
is
all.
men having
After dinner, the
retired
home, the bride
and bridegroom are seated on a carpet under the shed.

Into a large seeti (alias tJiulee or brass dish)
some water, greens, sundul,
Mooshata then taking
the
kunggun
they put
and lemons.
The
off their wrists,
and
befcl-lea\cs
throwing them into the dish placed between them,
" Let us
out,
" them
shut,
out.'""
see
which of you will be the
The
first
calls
to take
bride modestly sitting with her eyes
and head hanging down, the mooshata, or some one
of her relatives, or one of the ladies near her, takes hold of
her hands, and dipping them into the dish takes them out.
Should the bridegroom be the

a trice attacked from
all
first
quarters.
to seize them, he
The
bride's sister
is in
and
near relatives, such as are adroit in sporting and playing

tricks,
strike
him with
flov/er
him with sweetmeats, such
clihureeans (wands), pelt
as mangoes, figs, butasha
luddoo, and with guavas, pooreean, garlic, or onions
one of the bride's
sisters,
cheeks and ears well.
and
and
with others, rubs the poor fellow's
In short, they have a great deal of
fun and merriment on the occasion.
When
the bridegroom gets the kungguois, he
bride beg for them in

ing, " I
him
to
am your
wife and slave."
She, in return, causes
do the same, should she succeed
Having thus taken the kiingguns out

resign
them
makes the
most humiliating manner, say-
tlie
in obtaining
them.
three times, they
to the dish.
After that they braid the bride's tneehree (side-locks)
and
plait her
cue behind
and then make the bridegroom
unravel one of the side-locks with one hand.
The
instant
MARRIAGE.
142
he
calls in the aid of the other,
and handled
sister,
in the
he
Chap. XIV.
is
assailed
by the
bride's
same rough manner as at the
untying of the kuoiggun ]\xs,t mentioned.
Subsequent to
this
ceremony from the
bride''s,
according
to their means, presents of khilauts or suits of clothes are
offered to the bridegroom's mother, father, sister, brother,
&c.
It
nor would
Then
money on
not customary to offer
is
it
be accepted,
taking
if it
were
departure
their
the bride and bridegroom home.
this occasion,
so.
thence,
In
accompany
all
fact, it is that
only that the husband experiences the delights of
night
^\ff(if
(or " leading a wife home").
Sect.
9-
of the
1.
Hdfh
Hands
hurtana, or the resumption of the use

2.
Joomagee^ or the giving of Enter-
tainments on jive successive Fridays {the
Sabbath) during the hojiey-moon ;
3.
Mohummudan
Kulus kay mafh
oofhana, or removing the before-mentioned Water-pots.
Hdfh burtana
1.
(or the resumption of the use of the
hands) takes place three or four days

of the
kimggun ;
joomagee
until the
nay, sometimes
(or the fifth
ceremony
is
it
is
after the taking off
deferred
till
the last
Friday of the honey-moon); and
observed, the newly-married pair are
not permitted to engage in any sort of employment whatever.
On
the day appointed, the new-married pair and
tives, friends, &c. are invited
all rela-
by the sending of cardamoms,
and in other forms, to an entertainment at the bridegroom''s

house.
The
bride's mother, sister, &c. on
coming
to the party,
bring with them a large quantity of wheat flour, sugar,

ghee, almonds, dates, raisins, betel-leaves, flowers, a handkerchief,
and a
ring.
Then,
for form's sake, they get the
Sect.
iAfARRTAGE.
9..
bride and bridegroom to

(cakes),
work
make and
I43
fry
two or three pooreean
and afterwards make them perform some other
light
such as lifting a pot of water, swinging a chheenka*
(sling), stirring
about the polaoo with the skimmer, dipping
the hand into the vessel containing gram, picking vegetables,
or causing the bridegroom to unlock a trunk and therein put

ten or twelve
bride to lock
(lit.
ten or fifteen) rupees,
reean, they cause them to
them
sit
to break kanchee, that
thoollee, place
and getting the
But before making them
again.
it
is,
down
they
in
one place, and get
fill
a plate with wheat
on the latter ten or twelve (fifteen) kungooray
(or small triangular
lumps made of
tJiooUee), a little apart
from one another, and deposit a piece of thread

cular winding direction around them, with the
it
fry poo-
so artfully concealed that
it
is
in
a parti-
two ends of
almost impossible to dis-
cover them, and place one or two of these before the bride-
groom,
whom
they desire to find out
is
extremities of the
Should the bridegroom be a
thread and disentangle them.
shrewd lad he
tlie
not long of unravelling
it
he continues a good while groping about.

case, the sala or salee pelts him, as has
the head
of
kunggun
groom's mother or
sister
(p. 141).
shows
it
if
the reverse,
In the
latter
been detailed under
Ultimately the bride-
to him.
After that, they
get the bride and bridegroom to break the Mingooray, and
make them
distribute
eat a little of
some
it
out of each other's hands, and
to all the ladies.
This ceremony
is
deno-
minated kanchee.
Having entertained the men and women, and the

groom's party having
network made of
cords of a bangy.
made
string-s
bride-
presents of suits of clothes or
or cords, to place any thing on
the
NUMBER OF WIVES.
144
mother, and
khilauts"^ to the bride's father,
Chap. XTV.
the party
sister,
break up.
2.
There are
five
joomagee, or successive Fridays of the
honey-moon, on which entertainments are given

at the bride's
house
fifth at
on the
first,
on the three following, either at the same
place, or at the house of
on the
any one of the near
On
that of the bridegroom.
relatives;
and
these occasions,
musicians, &c. are despatched to escort the bride and bride-
groom, together with their
relatives, to
they are entertained with a dinner,
forenoon
In the
the feast.
consisting
principally of Kheer and k'hichree; and, in the evening, of
Then having
polaoo.
offered the bridegroom a present of
a ring and a handkerchief, and bestowed on him their blessing, they dismiss them.
It
is
necessary that both the bride and bridegroom be
bathed on that day.

3.
On
the fifth joomagee (or last Friday) the water-pots,
called kulus
kay
mdi'li, are
removed, and thus conclude the
ceremonies of marriage.
Sect. 10. Concerning

2d, Relatives
&c.)
the
it is
unlawfid
Agreeably
to the precept of the
Moosulmans
are
marry ; and 3d,
the
The
a few, two or three
Prophet (the peace,
both by the Qpran and
allowed,
Shurra, to \\di\efour wives.

only one
to
of Divorce.
subject
1.
number of Wives authorized;
\st.
whom
generality, however, have
scarcely
any four
tliough
some, contrary to the Shurra, have them without number
KJiilaut signifies nothing'
same
latter
case.
as
libns
or jura
used by the
common
more or
less
than a suit of clothes, the
the former being- the court language, the
people, independently of the value in either
Sect.
such
DIVORCE.
10.
as, for instance,
145
Tippoo Sooltan (now
in Paradise), wlio
actually married no less than nine hundred

2.
It is unlawful for a
man
women.*
with the following fourteen of his relations,

2a, mother
4.
my dur ma, step-mother
2.
ruheeba baytee, step-daughter
aunt
hee, paternal
5. biihun, sister
9-
11.
doodh buhun,
6.
8.
His
phoop-
bhuteejee,
ma, wet nurse, or
foster sister
damun,
wife's
in-law
14, salee, sister-in-laW;,
1.
bhanjee, sister's daughter: nieces;
10. daee doodh-pillaee, or doodk
mother
3.
viz.
baytee, daughter
khala, maternal aunt
7.
brother's daughter;
wedlock
to unite himself in
foster-
12. saas or khoosh-
mother (mother-in-law); 13. buhoo, daughter-
which
last
he
may marry,
however, after his wife's death.
On
this
head there
a certain limitation in the case of
is
foster children.
If a child, previous to his completing the age of two years
and a
half,
becomes as
drink the milk of another mother, her suckling
and the mother stands
his brother or sister,
the same relation to him as to her

relations
whom
also prohibited
one
is
3.
it is
child
and
tlie
marrying
of his foster-brother's.
half, if
in
same
prohibited marrying of his own, he
age of two years and a

breasts
own
is
After the
he suck another mother's
of no consequence.
There are three forms of tulaq or repudiation:
Tulaq-e-byn, which consists in

ing to his wife, "
in repeating the
same
1st.
the husband only once say-
have divorced you." 2d. Tulaq-e-rujaee,

twice.
3d. Tulaq-e-mootuluqqa, in
three similar repetitions.
If a
man
divorce his wife
by the
tulaq-e-byn, he
may
These, according to Mrs. I\Ieer, arc called doolee wives

of wlioni
she has likewise heard of some sovereign princes in Hindoostan pos;
sessing seven or eitrht hundred.
MARRIAGE.
146
Chap. XTV.
within three menstrual periods take her back, but not after-
wards.
If he have given her the tulaq-e-ritjaee, he may,
both
if
agree, either maintain her within-doors, or giving her the
In the former case, should the
dowry send her away.
woman be
unwilling to remain, she may,
by resigning half
or a quarter of the dowry, depart with the
woman' it
is
Such a
rest.
unlawful for him to take back, vmless he marry
her over again.
With
it is
woman
divorced by
the
Tiilaq-e-mootuluqqa.,
unlawful for the husband to cohabit until she has mar-
ried another
If a
man and been
woman
posed to grant
wish for a divorce, and

it,
upon
sent to give
it,
he
tiie
husband be
dis-
he has recourse to the stratagem of ex-
pressing to her his

insists
divorced by him.
Avill
disinclination
adding,
that if she
indulge her, but then she
up her claim
to
must con-
The
the marriage portion.
Avoman having no alternative, resigns her dowry and accedes

to the divorce.
Had
he not adopted the above scheme, he
would have been obliged
to
have given her the dowry be-
fore repudiating her.
With
a slave
after the
girl, it is
unlawful for her master to cohabit
Tnlaq-e-nijaee (as in the case of a free
after the third divorce),
and she need wait only two men-
strual periods, instead of three, before she
In repudiating a wife, the husband
mensem,
and
if
is
and then, without touching
Should she be with
child,
woman
he
is
marry again.
to wait
till
post-
her, divorce
her.
to wait until she
be delivered
then, taking possession of the child, dismiss her
he
please, the
mother
is
and,
obliged to suckle the infant two
years.
After once settling the dowry (that

previous to
is
after neekah^,
consummating the hymeneal
rites, if
but
man
Skct
wish to divorce his wife, he
dowry
is
he give the whole,
if
147
IsrARRIAGE.
10.
obliged to give her half the

it is
much
so
the more com-
mendable.
It is directed in the sacred
four months and ten days
But
again.
in
Qoran, that a woman may,
marry
after her husband's demise,
some women conceiving
Hindoostan,
it
more honourable not to marry after the death of one husband, never do so
and when
widow and no
done, only neekah
is
is
woman being
(rejoicings), the
not shadee
performed,
it
virgin.
Sect. 11. Concerning postponing and expediting the per-
formance of the matrimonial
Most
princes
and nobles
rites.
at their nuptials continue the
huldee for six months, during which period they have music
and entertainments daily
and performing the other
monies every fortnight, month, or
so,
cere-
complete the marriage
in the course of a year.
Such
as can afford
it
occupy two or three months
forminsf the various matrimonial
Among
marriage
The
rites.
the respectable and middling classes of society
is
first
usually finished in eleven days, or less
the bride, and on the
maynhdee from
fifth,
vice versa
paoon minut (measuring
g.
on the
the bridegroom to
;
on the sixth, the
for her
and on the seventh, the bridegroom's
e.
three days, huldee (or sitting in state)
fourth, the sending of
bride's
in per-
on
wedding dress)
tlie
eighth, the
ceremonies of kuluskaymafh, tail-ghnrray, heeheean and
burree
on the ninth, jayhez
put kay chanwul,

eleventh,
tail
on the tenth, jholpliorna,
churhana, and shubgusht
neekah and joolwa.
After two or four days
on the
is
per-
formed kungun kliolna and hafh burtana any time within

the honeymoon, usually on the fifth Joomagee or Friday.
THE MOHURRUM.
148
Among
Chap. XV.
the poor of the lower classes of people,
above ceremonies are performed

day, the ceremonies of huldee
the second, hurree,
first
maynhdee and jjaoon minut
jayhex, and shuhgusht
^~c.
the
all
The
in three days.
the third
neekah and joolwa.
much
If they be
one day
pressed for time,
all
a ceremony every hour or
so.
CHAPTER
these take place in
XV.
Concerning the Mo1mrrum,OY first month. It comprises three subjects,

viz. 1st. The Molnnrtim hee eed, or feast.^ 2d. The cause of the
martjTdom of their highnesses Eemam Hussun and Hosein (may
God reward them !).

Ashoora, or
first
Sect.
1.
3d.
The ceremonies observed during

month Mohurrum.
The Mohurrum
The Mohurrum feast was

highness
kee Eed, or Feast.
in existence in the
Mohummud Moostuffa (God bless
him
days of his
!), it
been observed as such by prophets before his time
Mohummud,
prophet
his followers
the observance
apparel than usual

;
usual
7.
ing
it
Nay,
8.
ten
additional
6.
to the eyes
more
Cooking
customs
Wearing
2.
Applying soorma
finer
;
4.
than
victuals
one's enemies, or establish-
Associating with pious and learned
and 10. Bestowing alms
in certain
stated, that
of
Bathing;
but the
Taking compassion on orphans and giving
9.
them alms
1.
Making peace with
among others
divines;
3.
Prayers
5.
viz.
having
God, enjoined on
the messenger of
during the Ashoora,
Fasting
the
ten days of the
it
traditional
in charity.
and
historical
works
it
is
was on the tenth day of the month Mohurrum
that the following events took place
1st.
The
first
fall
of

;;
FEAST.
Sect.
1.
rain
2d.
Adam
J4g
and Eve's descent on
and the
earth,
blishment of the propagation of the species
esta-
3d. Divine
mission granted to the souls of ten thousand prophets.
The
creation of Ursh, the ninth heaven, or the
throne of the divine glory and majesty
Of
5th.
4th.
empyrean
Koorsee,
the eighth, or crystalline heaven, supposed to be the judg-
ment
seat of
God
Dozukh,-f or
7th.
Blhisht,* or the seven heavens
6th.
hell
8th. Loivh, or the tablet
the decrees of the Deity are inscribed
pen wherewith they are written

destiny
11th. Hi/at, or
life
These did the Almighty

The Mohummudans,
Quhim, the
9th.
on which
10th. Tuqdeer, fate, or
and 12th. Micmat, or death.
wisdom
in his infinite
create.
exclusive of the eighth and ninth, which
they do not term bi/nsht, reckon seven heavens, viz.
Dar-oul-jullal
1st.
mansion of glory), composed of pearls. 2d. Dar oos

sulam, (the mansion of rest), of ruby and garnet. 3d. Junnut ool
mmva (the garden of mirrors), of yellow pewter. 4th. Junnut ool
khoold (the garden of eternity), of yellow coral. 5th. Junnut oon
Nueem (the garden of delights), of white diamond. 6th. Jummt-ool
Firdoos (the garden of paradise), of red gold.7th. Dar ool qurar
(everlasting abode), of pure musk.' 8th. Junnut- ool-udun (the garden
(meaning- the
of Eden),(r?) of red pearls.
Of
hell, also seven, viz.
1st.
Julmnnum (meanjng
a deep pit),
destined for such of the worshippers of the true God, as are guilty.
Luzza
2d.
intense
Suqur
5th.
shippers).
lators.
for the Jews.
to
7th.
Juheeni. (a
Haioeea
(a
huge hot
fire),
dark bottomless
here, that the
2d. of crjstal
6th. of iron
posed of pure
;
Sueer (a flaming
3d.
fire),
Huttuma
(an
for the Sabians.
(or fire worPagans and ido-
3d. of gold
7th. of pearl.
vii-gin silver;
wear.
The
1st.
4th. of pewter
2d. (Enoch's and
pure silver
the hypocrites.
and
composed
also consider the earth
earth
;
Firmament (Adam's
1st.
3d. (Joseph's), of pearls
5th. (Aaron's), of
for the
pit), for
Mohuramudans
be each divided into seven parts,
of ashes
gold
4th.
(a scorching heat), for the INIagi or 6ûburs
6th.
may add
sky
(a blazing flame), for the Christians.
fire),
is
5th. of
emerald
residence),
John the
Baptist's), of
4th. (Jesus's), of pure white gold
6th.
com-
(Moses's), of ruby and garnet
7th. (Abraham's), of crystal.

(ff)
to
it,
This
is
the
name of the
terrestrial paradise,
leaving seven heavens, as before noticed.
and probably refers
MARTYRDOM OF
150
Sect.
The cause of
2.
the
Eemdm Hussun and
nesses
Chav. XV.
Martyrdom of their highHosein {may God reward
them '.).
There are various versions of the history of the death

of their highnesses Eemam Hussun and Hosein (may God,
&c.)
but
all
concur in one circumstance,
viz. that it
was
occasioned by the instigation of Ayzeed, who, wretched
from
all eternity,
was the
ring-leader.
It
was pre-ordained
that he alone should be the author of their
how
is it
otherwise possible for one to be deprived of
by the mere enmity, tyranny, or

thus
it
oistrar")
martyrdom
command
that whatever the eternal
is,
Moonshee
life
But
(or
Re-
of another
has recorded as a man's destiny, must unquestion-
" diverably come to pass; as a proverb justly observes,

equally
so
are the
and
" sified are the modes of dying,
" means of
living
-^
that
is,
though the hand of the
Almio-hty does not appear visible in either, yet he
is
the
author of both.
His highness Oosman (the peace &c.), during his reign

granted the government of Syria to his relative Maweea,
!
and
to his son, as successor.
Now
it
so happened,
that
when Ayzeed, the son of
Maweea, succeeded to the monarchy of Syria, his highness

Eemam Hussun was on the throne at the illustrious Mudeena (Medina), having succeeded the four companions*
of Arabia.
to the kheelafut (or sovereignty)
Ayzeed's subjects excited enmity between him and his

hiohness Hussun,
by
him
representing the latter to
as
mere boy, the son of afuqeer (religious mendicant), a poor

miserable wretch and without any military force
Aboo Bukur, Oomur, Oosman, and
Ally.
express-
Skct.
HUSSUN AND HOSEIN.
2.
who was
ing their surprise that he,
151
a mighty monarch, had
an inexhaustible treasury at his disposal, and a numerous
army
at
command, could
for a
moment submit
be ruled
to
by a Medinite.
Ayzeed
(e-pulleed,* or the polluted), thus
became highly
elated with pride
He
from Hussun.
" subject
my
to
and demanded homage
wrote to him thus
sway, and I
will,
worked upon,
of
" Come and be
my own
accord, not
" only make you king over Medina and Mecca, but
" bestow on you great possessions and wealth."
will
Hussun replied, " This is passing strange

Pray, whose
" duty is it to pay homage ? Whence did the constitution of
!
"
this subjection
and sovereignty originate
" spective view of
it
for a
this,
to
answer
became
After
still
this,
for
it
more
a retro-
not pique yourself thus on
" worldly wealth and possessions

" have
Take
moment, and consider the sub-
Do
" ject with impartiality.
unto God."
may
to-morrow you
Ayzeed, on hearing
jealous.
another affair took place.
Ayzeed was led
understand that Abdoollah Zoobayr, an inhabitant of
to
Medina
in
his service,
had a most beautiful wife
and
being himself a debauched and dissipated character, contemplated,
On
by some means or
other, gaining possession of her.
one occasion he addressed Zoobayr, saying,
" are a Medinite, and

"
sister,
"
clioose, I will give
have amongst
my
a quick, sensible, and interesting damsel

her to you in marriage."
bayr, unaware of his stratagem, answered, "
" whole earth
He
*
do with
all
my
"you
relatives a virgin
if
you
Poor Zooking of the
heart and soul consent."
then took Zoobayr to the palace and requested him to
This particular nickname they gave him on account of its rhvming-
with his name, a
common
practice in the East.
MARTYRDOM OF
152
be seated.
Chap. XV.
After the expiration of an hour he came out
" The
to
him and
*'
a married man, and unless you divorce your present wife
" she
this
said
will not agree to
girl observes, that
be yours."
you are already
The moment he heard
he gave his wife the tulaq e mootuluqqa
Ayzeed again
retired,
returned, and said,
and
had elapsed,
after several hours
"The
(p. 145-6).
has certainly consented to
girl
" have you, but requests that the amount of the marriage
" portion may be first paid, for until it be delivered into
" her hands she will on no account consent to the union."
Zoobayr
"
is
said,
" I
am
a poor man, and probably the
something considerable
" procure
it?""
Then Ayzeed
in
which
satisfied
dowry
whence can I
case,
him by granting him
the government of a distant province, and sent
him
thither.
In the meantime he wrote off to his predecessor, apprising
him of Zoobayr's appointment
to succeed him,
and direct-
ing him, by some means or other, to put him to death
which was accordingly done.
Then Ayzeed despatched Moosa Ushuree
as his ambas-
sador to Zoobayr's wife, with this message: "Behold, your
" husband has, without the
least cause or reason whatever,
" through sheer worldly covetousness, divorced you and,

" you see, God has consequently not prospered him and
;
" now,
if
you
will consent to
be mine, you
may be
the wife
" of a king."
On
the arrival of the ambassador at Medina, his highness
Hussun observing him, enquired whence he came and

whither he was going.
"
sent
"
wife,
The ambassador
by the Syrian monarch

whose husband
" marriage."
is
replied,
"I
am
to this city to Zoobayr's
dead, with a message, offering
Hussun, on hearing
this, said
"
O Moosa
" Ushuree, should she not consent to Ayzeed's proposals,
" deliver you the same message
in
my name
also."
Skct.
HUSSUN AND HOSEIN,
2,
When
the ambassador had related to Zoobayr''s wife all
Ayzeed had commissioned him
that
and grandeur, she
his wealth
He
153
continued, "
Eemam
said,
and eulogized
to do,
" Well
what next
Hussun, the khuleefa of
''
inquired,
" look
&c.), has also offered
Any
Then
she taking a peep at
and discovering him

"
to
you proposals." She
" Why," says
thing else ?"
after manliness or beauty, here
am
he,
"
" wealth and possessions
my
father
is
Re-
preferable,
" Hussun, whose wealth
in his
to the noontide shade,
inclines to one side or the other,
It
and as
which are only of two days'
" duration, and may be compared
" stationary.
screen,
certainly cannot exceed mine.
it
you
be an old and infirm man, said
" specting Ayzeed, who can place any confidence
" which
if
I present."
him from behind the
Ushuree, you are old enough to be
" to your beauty,
this town,
Mohummud
" the son of Allee and of the daughter of

" (the blessing
?"
and never remains
therefore,
will last to the
" and whose grandeur and dignity are
to
of
accept
day of judgment,
in the very presence
" of the Deity."
The ambassador informed Hussun

in his favour, adding,
bring her home.*
that he
of her having decided
might now marry her, and
Then Ushuree, accompanying Hussun
her house, performed the ceremony, and
to
Hussun brought
her home.
After that, Ushuree went and related minutely

circumstances which had occurred to Ayzeed
all his
well-concerted schemes entirely
who
all
the
finding
frustrated, was highly
indignant at Ushuree, and from that time became the mortal
enemy of Hussun.
Among Moosulmans
the marriage rites are always solemnized at
the house of the bride, even though her rank be
of the bridegroom.
much
inferior to that
MARTYRDOM OF
154
To
lengthen out this narrative will avail nothing ; suffice
through Ayzeed's contrivance Hussun was
to say, that
it
made
to drink poisoned water,
vious to
him
to
Chap. XV.
and became a martyr.
in various
ways
at different times
but these accounts
are so contradictory that I have omitted them.

this
one circumstance
undoubtedly
is
Pre-
&c. were administered
this, it is said that poisons,
true, that
However,
Hussun was
ordered to be poisoned by having poisoned water given him

to drink.
Hussun, as
have observed above, now became Ayzeed's
most inveterate enemy, both

of view.
in the
Ayzeed used
in a religious
He
form of royal mandates.
to contrive
some means
minister) to the
man who
The Koofeeans were

Hussun,
setting forth
should
Hussun
situation of
kill
in the habit
bitter
likewise addressed de-
to entice
town and slay him, promising the
letters
Koofee (Cufa), urging
ceitful letters to the inliabitants of
them
and moral point
him hundreds of
to write to
into their
wuzeer (or
him.
of continually writing to
complaints and accusations
against Ayzeed's bad conduct toward them, and stating
him and
their utter dislike to
sway
adding, that
their
having renounced his
highness should come amongst
if his
them, they were prepared to join him in battle against
Ayzeed.
Hussun placing confidence
in the friendly dis-
position expressed in their letters, took his departure for
Koofee.
Murwan
When
to
he did
Medina.
Ayzeed despatched
this,
On
his minister
the road, about two or three
marches from Koofee, his highness Hussun, finding the
cli-
mate of a town called Mousul highly salubrious, took up

his
abode there, and resided
landlord of the house gave
but
it
Avith
had no
effect.
something
else
He
in the
house of another.
him poison along with
gave
it
The
his food;
a second time, mixed
and Hussun became very
ill.
up
Sect.
HUSSUN AND
2.
He
liOSEIN.
I55
then wrote off to Ayzeed, apprising him of his having
twice administered poison to him, and that although not
dead, he was seriously indisposed in consequence.
Ayzeed
wrote again, requesting him to endeavour somehow or other
put an end to Hussun's
to
him with a
fell
^^^<.yeer-ship.
becoming
silence,
and that he would reward
This
and
by some means,
letter,
hand; who, on
into Hussun''s
a profound
life,
its
said nothing
perusal, maintained
about
it
since
it is
un-
for one while living in another man''s house to hurt
but
his feelings;
appeared evident to Hussun that his
it
residence there was no lono-er advisable.
One day an
blind,
inhabitant of that town, pretending to be
and supporting himself by a spear inverted, the point
of which he had previously poisoned,
" blind man, and

" august
come
came
am
desirous of rubbing
feet; peradventure,
by
my
pay
to
Hussun, and addressed him thus
respects to
"
his
am
eyes on your
so doing, they
may
be-
So saying, he gradually approached Hussun,
whole.""
supported by the spear, and struck his thigh with
it.
Hus-
sun began to experience excruciating pain and torture, and

the
wound
the man,
The
bled profusely.
people were about to slay
when Hussun observed, "
" beginning
it
Why
From
the
was ordained blood for blood; but, you
see,
so
am still alive therefore why kill the man without cause.?

" God himself will punish him, by making his pretended
" I
" blindness
In short, they applied ointments and
real."
pledgets to the wound, and
it
healed
but not for a con-
siderable time, in consequence of its being a poisoned one.
Then
his
highness Hussun, disgusted with the place,
returned to Medina
where at that time was residing Mur-
wan, Ayzeed's minister, to
" you
will
whom Ayzeed
wrote, saying, " If
any how procure the death of Hussun, you
" be exalted to high
dignity.'"
shall
MARTYRDOM OF
156
Chap. XV.
Murwan sent for a woman named Joada, and, handing her

some virulent poison folded up
" If you can throw
in a piece of paper, said,
Hussun's gugglet, he, on
this into
" drinking a mouthful or two of the water,

bring up his liver piecemeal
*'
;" at
will instantly
the same time loading
her with a variety of presents, and further tempting her by

promises of receiving greater afterwards.
fair
That wretch of
obscenity, through his contrivance
and
her love of gold, repaired in the dead of the night to Hussun's chamber,
and there found a gugglet standing near the
head of his bedstead, having

of white muslin
she had brought with her.
Koolsoom
his sister
and she handed

lowed a
to
of
little
mouth covered with a
its
through this she
it
for a
sifted the poison
piece
which
Hussun being unwell, asked
draught of water during the night,
The
him the gugglet.
instant he swal-
he began to eject pieces of his liver (or
rather stomach), and continued from time to time vomiting
he became extremely
blood:
restless,
and was
affected
with violent cramps in the liver* and a difficulty of breathing.
Having then
called his
younger brother
to him,
he gave him
numerous precepts and admonitions, and delivered
Qasim
into his charge.
Hoosnein-|-
made
The
families
and
relatives of the
a doleful wailing at the sad catastrophe
of his highness Hussun (the peace and mercy of
on him
!)
resigning his soul to God.
language can express, what tongue

lamentations
ink and paper! vain the wnriter's
tell
a tale so piercing to the heart
Properly stomach.
The word Hoosnein
Subjoined
is
Alas
utter, the
God be
alas
sum
Avhat
of their
(Couplet)
Pen
To
his son
includes both
art,
IJ
Hussun and Hosein.
a literal ti-anslation of the author's
own words. After

adverting'
Skct.
HUSSUN AND HOSEIN.
2.
Murwan, on hearing
delio-hted
157
this joyful inteUigence,
was highly
and giving Joada a khillaut, and various other
(A verse).
presents, sent her off to Syria.
At hearing this sad tale of Hussun's fate

His friends roU'd in the dust and prostrate lay
While his malignant foes, in guilt elate,
To Syria exulting took their way.
His highness Hussun was buried
burying ground
in the
at Medina, called Junnut-ool-Buqqeea.
Then Hosein being left

"
said,
"
"
my
thou protector
house
tection but
alone,
!
whither shall I
from thee
became very pensive
and
become the enemies of
all are
or from
flee,
whom
seek pro-
.^"
Again the Koofeeans apologized
to
Hosein for their con-
duct, and earnestly besought forgiveness
by writing
to
him
various letters containing declarations of their future fide-
" We, the undersigned, swear by God, that
lity,
saying
"
if
you come amongst us
"
fight to our last breath for
" Ayzeed."
we
shall all join,
and
our religion with you against
Hosein placing confidence in their loyalty
and goodwill, despatched

Mooslim,
this time,
to
Koofee.
his
uncle's
son,
Mooslim, on his
his
highness
took
departure,
On
his
highness Mooslim's arrival at Koofee, thirty thousand
men
his
two motherless
children
along with
him.
came and paid him homage, and were day and night subject
and obedient
to him.
His highness Mooslim, delighted
with the behaviour of the Koofeeans, wrote off to Hosein,
adverting to the incapacity of man's ability to describe the acuteness

of grief exhibited by the spectators, he breaks forth thus to himself,
" Destroy the
"
pen, burn the paper, throw
how is
it
" choly a narrative
!"
silent
for
possible,
Lalla
away the
ink,
and be
for paper to contain so melan-
MARTYRDOM OF
158
Chap. XV.
informing him that the Koofeeans were at present
mind, and
and
were in his favour,
all
of one
he came there
that, if
now, they might revenge themselves on the polluted AyHosein, with
zeed.
all
own and
his
his brother's house-
hold, set off for Koofee.
Ayzeed wrote
" beware
" homage
" I
"
If I find
to
service,
When
it
true that any of
Mooslim, as
shall dismiss
Koofeeans, saying, " Behold,
off to the
all
and not permit you

his highness
"
their intentions
your household from
were
to reside at Koofee.""
epistle,
They
he inquired of them
replied,
are poor defenceless creatures, and he
is
" who thus commands and threatens us.

" despatched both horse and foot from
" people somehow or
my
Mooslim ascertained from the Koo-
feeans the purport of this
what
reported some of you have,
it is
you and
you have paid
other,
"
My Lord,
a mighty prince
Besides, he has
Syria, urging his
by intimidating us with
" vengeance, to alienate our
affections
we
his
from you towards
" himself, and desiring them to make a martyr of you

" some fit opportunity." The Koofeeans further said
him, in a friendly way, that his residence
at
to
among them was
no longer advisable, because, should they publicly profess

their
attachment
to
him, the despicable Ayzeed would
be highly enraged at them
and
to see
him dishonoured
would, agieeably to their religion, be their ruin;* since

every Moosulman
is
obliged to fight in the defence of his
religion.
His highness Mooslim concealed himself
in the
house of
an honest inhabitant of the town, named Hanee.
* That is, they would be obliged

would all lose their lives.
to
The
defend his (the just) cause, and
Sect.
IIUSSUN
2.
AND
IIOSETN.
15g
governor, Abdoollali, on his arrival from Syria, hearing- of

the circumstance, said to Hanee, " I have been positively
" informed that Mooslim

"
to
" perty
"
concealed under your roof:
him up immediately,
therefore deliver
" you
is
or I shall cause
be beheaded, and your house, and
Hanee
be burnt."
to
your pro-
" As long as
replied,
Then
will I not betray him."
all
I live
Abdoollali, the governor,
burning with rage, at the head of the assembly directed
Hanee
to
be instantly whipped
to death,
and he forthwith
attained the rank of a martyr.
Immediately
translated
after,
his
highness Mooslim was likewise
by martyrdom.
The two
orphans, six and seven years of age, were taken
and confined
in prison.
a descendant of
vised them to
selves in the
The
gaoler was a good
man and
prophet, and liberating the boys, ad-
tlie
make
They went and
their escape.
hid them-
house of a Qazee named Shurra.
Abdoollali issued a proclamation through the town, directing the

to deliver
man who might have
them up
concealed Mooslim's sons
speedily, otherwise
when he should get
accurate information respecting the person thus guilty, he
would make him
suffer.
The
Qazee, Shurra, becoming
alarmed, in the morning before daybreak said to his son,

take these lads and
bound
for
let
Medina, which
them
is
join the
encamped
karwan (caravan)
in the vicinity.
Then
the Qaxee's son, agreeably to his father's desire, said to the

children, " Look, yonder goes the qafeela (or
body of
"
boys, partly
vellers),
run and accompany them."
The two
with good^vill, and partly with reluctance, ran crying.
being
still
somewhat dark they
date forest went into
it.
lost the road,
(Couplet).
While anxious here I meditate,

There on me smiles impending fate.
tra-
It
and seeing a
MARTYRDOM OF
160
The boys went and
hid themselves in the hollow of a
them by the
the water, inquired
began to
bondwoman,
Haris''s
fell.
water, discovering
who they were
The
slave-girl
to her mistress, " I
They, through
have brought Mooslim's sons with me."
their
own mother.
them as
put them to
the ways of Providence

is
she had been
if
Embracing them, she wept
and having washed their hands and
Haris,
short, in the evening
till
is
feet,
!
this
wonderful are
good woman's husband,
night in search of the lads to
she at
home nourishing them.
"
for both I
horse are completely exhausted to-day
fruitless search
In
Haris came home quite fatigued, and
called out to his wife, " Bring dinner quickly
my
bitterly
and given them
Oh how
sleep.
While
from morning
apprehend them, here
" and
fear,
name, cried
their father's
excellent lady acted towards
eat, she
in
brought them home, and said
That
food to
image
She asked, " Are ye Mooslim's sons?"
cry.
louder.
drawing
in the act of
reflection of their
They, on the bare mention of

still
XV.
which was situated near a well, into which their
date-tree,
shadows
Chap.
by a
Mooslim's two sons, whom,
after
" could but apprehend,
if
might, by delivering them to
" Abdoollah, obtain a handsome reward from Ayzeed."
The
wife said, "
What,
art thou
deranged
What
cause
" have we to harbour any malice against the Prophet's and
" Allee's offspring and descendants

" sulman
art thou,
What
sort of a
and how readest thou thy creed
Moos-
in their
" maternal grandfather's (Mohummud's) name! Be ashamed

" of thyself."
"
"
Thou
seemest to take such pains in ob-
taining worldly riches

all
.f*"
That wretch,
what
will
it
profit
thee after
after loading his wife with curses
and reproaches partook of

and went
his
meal without the
least relish
to bed.
The two
lads sleeping in the next
room dreamed
that his
Sect.
HUSSUN AND HOSEIN.
2.
|^1
highness the Prophet (the peace, &c.) inquired of Mooslim
how
it
was that he came and had
his enemies
To
" be here
two sons amongst

"
whicli he repHed,
They will doubtless
As
to-morrow."
appeared to them in
their
left his
the
boys'
own
dream, they were
naturally
and inquired what children these were crying
at the noise,
house
had
Haris awoke
crying while relating this to one another.
in the
father
So saying, he went to them, and discovering
them to be Mooslim's sons, exclaimed, " Well done, you

"
While I have been fatiguing myself in searching after
!
" you
all
" asleep
over the jungles (or forests), here you are snugly
!""
Having
tied
the side-locks of the two boys
them early
together, he set off with
bond-man, bond-woman, son and
in the
wife,
morning.
wounding some,
and
killing
interceded in
all
behalf of the lads as he started with them
His
but he, after
proceeded on his
others,
journey.
On
both
his
way meeting with a
and tlirowing
heads,
their
river,
he made martyrs of
their bodies into the water, carried
and laying
them before Abdoollah,
" Through your goodness and bounty I
am
said,
in expectation
" of the promised reward." The members of the assembly,

on seeing the heads of the poor orphans,
at their
all
wept bitterly
having been put to death at so early an age.
Abdoollah could not help being grieved, and

rage asked
in
Even
a violent
Haris how he dared murder these children
without orders
For
his
command was,
that whoever appre-
hended the youths should, on bringing them
to him, receive
He further demanded of him where he had

On being told, in reply, " Near the bank of
a reward.
slain
them
such
" a
river,"
he desired this tyrant and oppressor to be forth-
with carried thither and beheaded
and directed the heads
of the children to be thrown into the same river.
Ac-
MARTYRDOM OF
162
Chap. XV.
cordingly they took Haris there, and despatched him to

hell with great torture
it is
and pain. In the Rowzut-oos Shohudcty
had been thrown into the
stated, that after the heads
river, the
two headless corpses rose from the bottom
and having united with
surface,
their
to the
heads,
respective
sunk again.
Meanwhile
Eemam
Hosein arrived at Koofee
and on
hearing of the martyrdom of Mooslim and his sons, was
extremely dejected.
few days
two of the villainous
after,
Ayzeed''s wuxeers (ministers) arrived from
Syria to meet
Hosein, to wage wâr with him, and wrote to him to the
lowing
effect
" Hosein,
" and pay homage

" not depart hence
''
plices of
Do
ye
life
be dear to you, come
His highness Hosein

:
you
otherwise,
felt
shall
greatly
" Ye, of our race, accom-
Ayzeed, have ye no wisdom or discernment
call
" Pray, whose,
"
alive."
and replied
incensed at this,
"
your
if
king Ayzeed
to
fol-
yourselves
in truth, is the
Mohummud)?
Moosulmans and pious men

Khilafut (successorship of
In whose family did
it
orignate
Whose
" father or grandfather established tlie religion of Islam ?

" Whether is it just that I should pay obeisance to Ayzeed,
" or he
'
to
me ?
Notwithstanding
out cause, butchered
" brothers.
my
If ye desire
my
Ayzeed
nearest relatives,
to
" (or holy war) with me, I

" in the service of
this,
make juhad
am
ready to
has, with-
my
innocent
fee-suheel-iUah
offer
up my head
God.""
Having transmitted
Hosein"'s
tained the order for battle
letter
to
which was to
Syria, they obthis effect
that
they should cut off Hosein by any means in their power.
In short, they ultimately fixed on the expediency of going

to Avar.
Ayzeed's army encamped near the banks of the
river Foorat (Euphrates),
and Hosein^s on the other
of an intervening jungle (or plain) called Mareea.
side
It is
Skct.
HUSSUN AND HOSEIN.
2.
the same that
Is
also
1(53
denominated Dusht-bulla Kurb-bulla
(vulgo Kurbula).
On
Hosein's arrival at the jungle he addressed his people,
saying,
"
"
Ye
Islamites
to fight,
any among you who cherish regard for
there be
if
" wives and
must now stand up
as ye
do with
familes, I
" grant them leave
to return
my
their
whole heart and soul
for I see plainly, that this
is
" the spot destined for my martyrdom. And why should

" you unnecessarily suffer trouble and distress ?" On
hearing
for
this,
Mecca
On
some took
their departure for
Medina, others
or Cufa,
that
day Hosein's
of seventy-two men.
forces, including himself, consisted
Afterwards,
however,
few of
Oomur and Abdoollah, came over to

whom was Hoor (e-Shuheed, or the marHe joined his highness Eeman Hosein, and fought
Ayzeed's people under
him
tyr).
the
first
of
most bravely against
The
hundreds of them.
Ayzeed-eeans,
the
enemy"'s forces
killing
amounted
many
to thirty
thousand men, while on the other side were only seventytwo.
more minute
may be found
in
the circumstances of the war
detail of
a Persian work entitled Rowxut-oosh
Shohiida* of which there
both an enlarged and an
is
abridged edition, in prose, by Moolla Hosein Kashufee,

the author of the
In Hindee, the
Tufseer-e-Hoseinee.
Rowxut-ool-Athar and the Rowzut-oosh-Shohuda, in verse,

are well known.
Among
the martyrs the following are those
and distinguished themselves most

heed,
or
the
martyr) ;
Book
2.
3.
(praises, &c.) of the martyrs.
M 2
suffered
Hoor (e-Shu-
viz. 1.
Abdoollah
who
Aown
MARTYRDOM OF
I(j4.
Huntulla ;
5.
Haylal
standard-bearer)
When
each
Akbur
7.
Abbas (e-UUumdar,
6.
one's turn
8.
and much
who was
or the
Qasim.
of
dignity
the
attaining
for
martyr had arrived, save that of

Zein-ool-Abaydeen,
Chap. XV.
Hosein, his highness
by a severe
confined
afflicted at seeing his father
fever,
the sole survivor,
expressed his wish to join the fight and encounter martyr-
Hosein comforting and consoling him,
dom.
" may you
live
and prosper, light of mine eyes
"
will the
Almighty continue
"
killed
therefore
" yourself.
do
" Long
By you
my progeny you shall

;
not, without cause,
Come, and
" mysteries of
said,
go and harass
impart to you
I will
not be
many hidden
me
godliness, as they have been revealed to
" by my father, paternal grandfather, and brother, word

" for word,* in order that the right of succession may be
" known
in all the earth,
Having
among
even to the end of the world.""
therefore, according to the established
custom
Peers and Mooreeds, given Zein-ool-Abaydeen such
admonition and advice, praise and blessing, as he thought

proper, he
mounted
field of battle,
his steed Zool-junna,-|- repaired to the
and thus addressed the enemy: "
" of the followers of the Faith
Be
it
O ye
known unto you
tribe
that
" I am the grandson of the Prophet, and the son of Allee,
"
he,
"one
whose grandfather's creed (There

true
Mohummud
God, and
" repeat night and day.

"
"
is
is
no
God but
the
his messenger !)
ye
who
of
Behold, consider
it
is
whom Mohummud is the friend. j If ye have any fear

of God or his messenger before your eyes, or expect the
In the original, " hand in hand, from ear to ear;" an expression

from the circumstance of the two persons holding each other's
in use,
hands, while the secret
is
whispered into the
Meaning a winged wolf.
They
call
Mohummud
ear.
the friend of God.
Sect.
IIOSEIN.
2.
my
" intercession of
grandfather at the day of judgment,
Ye
" then fear and tremble.

" of
my
" and that
Be
is,
it so.
have already exalted many
and companions to the dignity
relatives, friends,
" of martyrs
165
have only one request to make;
me and my
allow
household to quit Arabia
" and proceed to Ujjum* (Persia).
" give us a
"
horses,
"
is
"
Among
little
and camels have plenty
exceedingly distressed
what
If not, for God's sake
Your
water to drink.
tribe
crying out
and
for
family
water.
for
The
it thus.''
thirst,
my
but
to drink,
and
do ye find
" throats are parched with
cattle, elephants,
children's
want of water
" the milk
is dried up in the mother's breast.""

Many, on hearing Hosein's sweet voice and sound argu-
ment, were confounded and withdrew from his presence.
Immediately the tuhhul (or drum) of peace sounded.

Hosein, from concomitant circumstances, was led to conceive the probability of the
hearts of his enemies

it
Almighty having softened the
and wishing
to see the result,
whether
would prove a message of peace or otherwise, returned
to his tent.
Here, amongst his family, nothing was to be
heard but lamentable
The
calls
of " Thirst
thirst
!"
author would observe, that however great the dis-
crepancy in the details of the events here narrated, one

thing
is
certain, that they suffered dreadful distress
the want of water, even to such a degree as none of
from
Adam
born ever before endured.
The
next day the tuhhul (or alarm) of war beat again.
Hosein then
make any
upon
hair
strictly enjoined his family,
noise or clamour after his
their breasts, or crying
i.e.
Any
martyrdom, by beating
and bewailing
observing, that such customs
on no account to
Avith dishevelled
and usages only became
country not Arabian.
MARTYRDOM OF
166
the ignorant
but
God and
be sorrowful and bear
to
and patience:
ness
Chap. XV.
it
with quiet-
such was the conduct that
for that
his messenger delighted in.
After giving them
admonition, his highness
further
Hosein displayed great intrepidity and bravery, driving

the
enemy twice back
these occasions he
through
loss of blood,
of the
enemy
one of
his thirst
on the other he avoided
to his recollection the deplorable situation
His highness Hosein being
of his family.*
road to
was prevented from quenching
the artifices
by bringing
it,
On
as far as the Euphrates.
dismounted and
God.""-|-
faint
from the
charger loose " on the
let his
Then Oomur and Abdoollah Zeead
said to
horsemen and footmen, " Now is the time, Avhile

" Hosein is sitting exhausted
whoever brings his head
" shall be handsomely rewarded by Ayzeed."
their
It is stated in the
Kun%
that the
moment
horse, a
man appeared
oal gurraeh,
his highness
to
by Abil Hoonnooq,
Hosein dismounted from his
him having a human countenance,
The
but the arms, legs, and body of a horse.
figure, after
" If you
making its obeisance, thus addressed Hosein

" allow me, I shall instantly vanquish all your
:
Hosein inquired, "
Who
"
distress hast in pity
*'
am
art thou, that at this season of
come
to
my
succour
.?"
He
replied,
Jaffur the son of Tyar, king of the Fairies.
" vmder
will
foes.""
infinite obligations to
you
for
am
your father ren-
" dered mine an essential service at the battle of Beer-ool*'
ullum.
When
the whole race of Genii were overruled
" and made Moosulmans, he appointed

" over them." Hosein observed, " Thou
my
father king
wilt
be
"
such treacherous
to them,
though they be
visible to thee
Meaning, why should he indulge himself with a draught of water
when his poor family were dying of thirst ?

That is, in pity, that the poor animal might not
t
invisible
also be slain.
Skct.
IIOSEIN.
2.
" warfare
not pleasing unto
is
167
God, nor
will I sanction it."
Jaffur entreated him a second time, saying, " I beseech
" you, Hosein, for your own sake,

" of ghurrees* to assume a
" thy
What
use
is
" guest of one breath):

all
"
1 long for
for a couple
human form and
gone, and what
now
there
" a momentary sojourner

"
me
up
stand
in
Hosein again replied with his blessed
defence,""
tongue, "
to allow
my
Avill
in fighting ?
relatives
profit
it
nothing now, save
am
world
in this transitory
only
(lit.
and companions are
me
to
remain behind.''
my martyrdom
therefore
" depart thou, and may the Lord recompense and bless
" thee.*" JafFur then departed, much grieved, and weeping.
As
each of Ayzeed's party approached Hosein to cut off
his head, they
shrunk back at the very sight of him
who would, without

the blood of Hosein
At
cause, willingly bring
upon
for
his head-f*
.''
came Seenan the son of Arwa, together with
last
Shoomur-Zil-Jowshun, who had previously offered a stipu-
Oomur and Abdoollah,
lation to
that they
would bring
them Hosein's head, provided these would promise
mend
recom-
The
that each should receive Sijageer as his reward.
point rested with them
they both consented.
stood behind Hosein, while

face stood before him.
"
to
What
is
thy name
.^
Shoomur with a
Hosein addressed the
Take
off thy veil."
veil
Seenan
over his
latter, saying,
When
he un-
covered his face, behold, he had a couple of boar's tusks,
and on
his chest
a well-attested
said to him,
was a black mark.
fact,
This, however,
both signs being doubtful.
" Wait a moment
this is
Friday (the
is
not
Hosein
Mohum-
" mudan sabbath), the tenth day of the month Mohurrum,
Two and
+ Lit. "
a.-\\&\i ghurrees
Upon
his neck."
are equal to about one
Iioui-.
MARTYRDOM OF
168
" and
the season for the %ohur (or afternoon) prayer
it is
" grant
me
a reprieve while
" prayers "
Shoomur
Alas
Shoomur severed
alas
and woe
was
's
own dead
up two fiirx-rukat
collected
and
man
after the first
making the
act of
head from his body.
a hundred times
for
it
was an
can describe.
Oomur and Abdoollah had
After Hosein's martyrdom,
junaza
in the
his blessed
me
awful catastrophe which no
all their
I offer
stept to one side,
sijda (prostration), as he
second,
Chap. XV.
and having had the numa%-e-
(or funeral service) read over them, caused them to
be buried.
On
mounted Hosein's family on
the third day, having
camels, and distributed all the heads of the martyrs, includ-
ing that of Hosein (the mercy and peace, &c.)
among
part
of the soldiery, horse and foot, to each a few enclosed in

boxes, and delivered Hosein's to the particular charge of an
officer
named Khoolee, a
them
to
relation of
Shoomur, he directed
be conveyed to Ayzeed in Syria.
On
passing
through each town the head of Hosein was displayed on

the point of a lance.
As
(Vide
180).
p.
Hosein's holy family were about to proceed to Syria,
the soldiers conducted
them along the road over the
blood where the headless bodies of their relatives
Shuhur-bano, the wife of his highness
Zynub and Koolsoom
his
two
sisters,
Eemam
field
still
of
lay,
Hosein, and
perceiving the corpses
of the martyrs, began to shriek and bewail, beating their

breasts,
" der
and crying, "
lies
Oh grandfather
ohAhmud!* Yon-
Hosein, thy daughter's son, whose neck-|- was
" the spot where thou was wont to kiss; and
lo, now it
" bears the mark of the bloody weapon (the dagger) and
;
A name
of
t Literally,
Mohummud.
"whose
on whose neck he used
t\\rQ&t
to
hang
was
t\\\
bosii-gnh
in kissing (him).
;^'
perhaps meaning,
Skct.
HOSEIN.
2.
jgg
" these are of thy family and household, now without house
" or home, deserted and forlorn,"
Thus
and
distressed
lamenting, they were led captive to Syria.
In witnessing
how deeply Zynub and Koolsoom were affected and
agitated,
not only their friends, but even their enemies shed tears.
At
every stage on the road some miracle or other used to
be manifested from Hosein-s head.
It is stated
Eemam
by
Ismaeel, on the authority of Abil Hoonnooq, that on the

arrival of the heads in the city of
Mousel, they were
including Hosein's, deposited in a temple, and locked
One of
during the night.
the
mounted
dead of the night observed, through an

doors, the figure of a
stature,
who
and
up
sentinels, in the
one of the
orifice in
with a white beard and of immense
took Ilosein's head out of the box, and kissed
and wept over

arrived,
man
all,
it.
By and by
in like
manner
a whole assembly of ancestors
kissed
and wept over
Con-
it.
ceiving that these people might probably walk off with the
head, he instantly unlocked the door and went in
wlien
some one gave him a violent slap on the face, and interrupted him by saying, " The prophets are come hither on
" a morning
visit to
the head of the deceased.
" thou venturing thus disrespectfully

black mark on his cheek.
.?"
Whither
The
art
slap left a
In the morning he related the
circumstance to the commanding
officer,
and showed him
his cheek.
On the
heads being brought to Ayzeed, they
and displaying
first
brought
" Be" hold, ye nobles of Syria, the head of him whose object
" was the destruction of the race of Abee Soofeean and
Hosein's,
it
to the grandees, observed,
" Oomeea,^ and whose ambition was
to
become the khuleefa
* Oouieea begat Abee-soofeeaii,

Abee-sool'eeaiibegat Maweea, Maweea begat Ayzeed.
MARTYRDOM OF
170
" (caliph) of Arabia ^nd Ujjum
Chap. XV.
God
(Persia).
has pu-
" nished him according to his deserts, without permitting
" him
This speech was considered
to execute his project."
highly improper by Zein ool Abaydeen,
who
"
said,
Ye
" Ayzeedeeans, avaricious noblemen, residents of Syria

" Do ye read the creed of Abee Soofeean, or of my grand" father Hosein ? Keep the fear of God before your eyes."*'
!
Ayzeed,
in a rage, ordered the
serving, that he
tioned
lad,
*'
mory; and,
wishes
be beheaded
his behalf, saying,
and the death of

besides,
desired Zein ool

his
to
his father is
he
Abaydeen
is
"
He
peti-
yet a
is
fresh in his
still
an orphan.""
to state without
me-
Ayzeed then
what
reserve
he replied, " Three things,
were.''
ob-
Many
was extremely impertinent.
and interceded on
"
boy
viz.
1st.
" Deliver up to me my father"'s executioner ; 2dly. De" spatch me, giving me the heads and families, to Medina
" 3dly. To-morrow being Friday, let me read the khootha
" (sermon or
service).""
Ayzeed consented
his
to his requests,
own Syrian khuteeh
offer
up
praises
scendants of
but privately desired
(priest) to read the khootha,
and eulogiums
in the
Abee Soofeean and Oomeea.
and to
names of the deAccordingly, on
Friday the Syrian khuteeh read the khootha, and praised

the race of
Abee Soofeean and Oomeea, and spoke with
con-
tempt of the descendants of the Prophet, the offspring

of Allee, and of the paternal grandfather and grandmother
of both the
Eemams.*
Zein ool Abaydeen was mucli hurt
and observed, " If thou be a monarch, act not

;
" contrary to thy promise. Didst thou not assure me that
at this
" I should read the khootha ?"

All present petitioned the king, saying, "
i.
e.
Hussun and
Hosoiii.
He
is
Me-
Sect.
"
HOSEIN.
2.
and one who
dinite,
is
I7I
in the habit
of performing the
" pilgrimage;* we also are particularly desirous of putting

the skill and eloquence of this boy to the
*'
" taining
khootba
Then Zein
their extent."
ool
and
test,
ascer-
Abaydeen read
the
and, after praising and eulogizing the descendants
of the Prophet and of Allee, the Almighty put words with
such
mouth, that the devout Syrians on
into his
effect
hearing them wept

directed the
which Ayzeed observing, quickly
Mowazun
to read the qamut,-f lest
symptoms
of war should appear, for the hearts of the congregation
had melted away.

After prayers,
clothes,
all
the heads, with expenses for the road,
&c. having been given to Zein
Some say
they were sent off to Medina.

tioner
was also delivered up
At
it.
Abaydeen,
that the execu-
him, while others contradict
to
they were despatched
all events,
ool
forty days after,
they brought them back to Kurbulla, and buried the heads

separately, each with its
own body, and departed
Here they wept over the tombs of

(the peace, &c.)
and Hussun
Mohummud
and
all
to
Medina.
MoostufFa
Medina become
subject to Zein ool Abaydeen.
Hosein's martyrdom happened in the forty-sixth year of

the Hijree,
now 1202 years ago
at the eed (or festival),
and lamentations established
since which, the rejoicings
have been abolished, and mournings

in lieu thereof.
These are generally very eloquent.
t Qaniut (or creed)
meaning,
to
proceed with the service.
MOHURRUM
172
Sect.
The Ceremonies
3.
Month Mohurrum.
Mohurrum
or
festival,
on the evening the new moon becomes
Whun,
called the first
Chap. XV.
observed during the Ashoora, or
Jirst ten days of the
The Mohurrum*
FESTIVAL.
or day of the
day of the month Mohurrum
is
commences
visible,
moon
which
but the
is
first
dated from the morning-}-
foUowing.
The Mohurrum,
last
till
but the
the twelfth of the
month
feast itself continues
month, which period
is
up ullums,
{i. e.
during the
ten days of the
first
for the purpose, in
which they
taboots, shah-nusheens, booraqs, &c.
sometimes, for the sake of ornament, they set

(screens, vide
said to
the thirteenth K''hun)
called Ashoora.
Houses are appropriated

set
may be
including the Zeearut,X
and
up tutteeans
page 185.) around them, made of mica, &c.
These places are
called
Ashoor-khana (ten-day-house);
Taxeea-khana (the house of mourning)

threshold, or fuqeer''s residence).
and Astana (a
Strangers are not per-
mitted to go near them, as the threshold
is
required to be
kept pure and undefiled for the purposes of reading the
fateeha and durood.
Five or
six
days previous to the Mohurrum, they pre-
pare the Ashoor-khana, by plastering, white- washing, erect-
ing a shed in front, &c., and wait in expectation of the new
* This feast is in commemoration of the

martyrdom of Hussun and
Hosein the latter of whom was killed on the tenth day of the month
after a desperate battle of twenty days
the former was poisoned a
short time before, as has been related in the preceding section.
:
The Mohummudans
and night vice-vcrsn

one belonging to it.
J
Or
tliird
calculate their days from 6 a.m. to 6 p.m.,

and consider the night preceding the day, as the
visiting; the relatives of the
day of one's demise.
deceased visiting the grave on the
Vide Chap, xxxix.
Sect.
MOHURRUM
3.
The moment
moon.
that they see the
moon, they perform kodalee

offered /aêeAa over
mama.
173
Mohurrum new
That
is,
having
after
some sugar in the name of the Hoos-
by music,
nein, attended
FESTIVAL.
where they intend
at the spot
digging the allawa^ they strike the kodalee (spade) two or
and two or three days afterwards
three times into the earth,
dig the hole.
In front of each ashoor-khana
dug a
is
one cubit and a half to eight cubits
same
in
depth
This
is
called an allaiva (bonfire).
festival
fires
Shah Hussun !
them with
and playing
running
Shaft
Hussun !
noble Hosein
!)
friend!);
inclu-
sticks or
round them,
(noble Hussun
Hussun!); Shah Hosein! Shah Hosein

!)
Doolha
Haee
day
YaAllee! Ya Allee ! (Oh Allee! OhAllee!);
calling out,
groom
that
these pits every evening during
in
fencing across
in
or only in
it.
and the ignorant, old as well as young,
amuse themselves
swords
and the
round
These are dug annu-
Commencing from
spot.
they kindle
sive,
the
in diameter,
occasionally, with a small wall
on the same
ally
circular pit, from
Ruheeo
dost
!
doolha
haee dost
(bridegroom
(alas,
ruheeo! (stay! stay!)
these words are repeated probably a
noble
(noble Hosein
bride-
friend
alas,
Every two of
hundred times over, as
loud as they can bawl out.
Of
those
who have vowed, some
ing embers, and out again
and some
others, leap
scatter about handfuls of
Women likewise, without an

In general
in
seldom
A funeral
it is
through the flame,
fire.
ashoor-khana, dig an allawa,
and repeating murseea* beat upon
night
leap into the still-burn-
their breasts.
customary to play round the allawa at
in the day.
eulogium, particularly one sung during the
commemoration of the descendants of
Allee.
mohurrum
MOHURRUM
174.
Women,
in addition
FESTIVAL.
Chap.
XV.
the above-mentioned exclama-
to
tions, call out aloud, while violently beating their breasts,*
Haee ! haee!
(excellent
juwan
!
Shah
hundreds of times over, the following words

(alas
alas
youths
!)
Shah juwan
excellent youths
all three!);
Luhoomen
!)
Teetio
Luhoomen
teeno
(all
(in blood
in
three
blood
!);
Doobay! doobay ! (drowned! drowned!); Giray ! giray

(fallen! fallen!);
ray
pur ay!
Allee
Muray
(prostrate
muray
(dead! dead!); P-
prostrate!);
Ya
(Oh
Allee!
!)
Having
called out
Ya
Allee, (pronouncing
it
only once
and very long,) as a sign of conclusion, and taking breath

awhile, should they
know any murseea
a line or couplet of one, they repeat

tations
and beating upon
it,
(dirge), or recollect
with mournful lamen-
their breasts, again reiterate the
exclamations above mentioned.
Some women
substitute in the place of an allawa, a
lamp
placed on a wooden mortar, or an inverted earthen pot,

over which they
On
the
first,
make
third, or fourth
ashoor-Jchanaf with
their lamentations.
carpets,
klmn, they deck out
ceilings,
tapestry,
the
transpa-
thus beat upon their breasts are called Secna-ziinnee

and are all of the Sheeah persuasion Soonnees conunlawful to do so.
Women who
(breast-beaters),
sider
it
" The opulent people of Mussulman society (particularly in

t
" upper Hindoostan), have, instead of an ashoorkana, wliat they call
" an emambara, \v\\\ch. is a sacred place erected for the express pur" pose of commemorating Mohurrum. The founder not unfrequently
It is a
" intends this also as the mausoleum for himself and family.
" square building, generally erected with a cupola top, the dimensions
The floor is matted

" guided by the circumstances of the founder.
" with date-leaf mats, in common use in India, on which is a shut" runjee (cotton carpet), and over this a clean white calico covering,
" on which the assembled party are seated, during the several periods
These meetings
" of collecting together to remember their leaders.
" are termed mujlis.

"
The
Sect.
MOHURRUM
3.
FESTIVAL.
I75
hanging-lamps, lustres, chundoo, floor-lamps, wax-
rencies,
candles, benzoin-pastile stands, fishes formed of paper or

tinsel, ostrich eggs, artificial flowers
of paper, fountains, &c.
" The tazcea is placed against the wall on the side facing Mecca
" under a canopy of rich embroidery
reading-desk or pulpit
" (mimbur) is placed in a convenient situation for the reader to face
" Mecca, and his voice to be heard by the whole assembly of people ;
"
it is constructed of silver, ivory, ebony, &c. to correspond with the

" tazeea, if possible the steps are covered sometimes with gold cloth,
" or broadcloth of black or green if a Syed's property, being the
" colour worn by that race for mourning. The shape of a mimbur
:
"
is a flight of steps with a flat top, without any railing or enclosed

" place the reader, in his recitings, occasionally sitting on the steps
" or standing, as may be most convenient to himself.
" On the walls of the emmnbara, mirrors and looking-glasses are
;
"
fixed, in suitable situations, to give eifect to the brilliant display of

" light from the magnificent chandeliers suspended from the cupola
" and cornices. The nobles and the wealthy are excited with a desire
" to emulate each other in the splendour of their display on these
" occasions. All the mirrors, glass lustres, chandeliers, &c. are
" brought together to this place from their several stations in the
" mansion and it is due to them, to admit the effect to be often im;
" posingly grand, and the olaze of light splendid.

" On each side the tazeea, the whole length of the wall, banners
" are arranged, in great variety of colour and fabric some of them
" are costly and splendid. I have seen many constructed of the richest
;
embroidery, on silk grounds, of gold and silver, with massy gold

" fringes, cords, and tassels the staff is cased with gold or silver,
" worked into figures of birds and other animals in every variety ; the
*'
" the top of which has a crest, in some a spread hand, in others a sort
" of plume, and not unfrequently a crest resembling a grenade,
" formed of the precious metals, and set with stones of great value.
" On the base of the tazeea, the several articles are placed con-
" ceived
''
likely to have
been used by Hosein
at
Kurbulla
a turban of
gold or silver tissue, a splendid sword and belt, the handle and hilt
" set with precious stones, a shield, the Arabian bow and arrow.
" Wax-lights, red and green, are also placed in great numbers about
"
its
"
silver,
base, in silver or gold candlesticks
burning
incense
perpetually
and censers of gold and
during mohurrum.
INIany
" other minor tributes to the emams are discovered near the tazeea,
" as choice fruits and garlands of sweet-scented flowers, the offerings
" of ladies of the family to their relative's tazeea.'"
Obs. on Mussulman's of India,
vol.
i.
p.
33
Mrs. M. H.
All's
MOHURRUM
176
The idlums
FESTIVAL.
Chap. XV.
are also called shudday^ punjay,
%aday, peeran, sahiban, and eemamein
come out previous
and
eemam-
all sucli as
to the tenth k''hun, are further
termed
suwaree (mounted) tdlums, and distinguished by having

two or three lemons suspended
An
ullum
to them.
ratih.
Mahee
Among
a representation of a standard.
is
(fish) derives its
of the figure of the head of a
name from
fish,
made
the circumstance
of silver or gold,
being fixed on the top of a long pole, which
decorated
is
with a task or moqeish doputta from top to bottom
mooratib
to a
and
is
any one of the ullums
all
mahee and moo-
royal forces* there are standards called
and
(crests) similarly fastened
bamboo, and decorated with task and badla, moqeish

These, mounted
zurbiift, shawl, tafta^ or white cloth.
on elephants, are carried
meant
at the
head of the regiment, and are
for colours.
Mohurrum
In like manner, at the
they form ullums
intended to be fac-similes of Hosein's banner, and to these

the people of Hindoostan have given the
cular martyrs.
Thus they have
Hyduree punja (Hydur'sf palm

e-moortooza Allee (the palm, or
names of
parti-
the punja-e-Hydur, alias

i. e.
fist,
of the hand)
punja-
of Alice the chosen-f*);
punja-sher-e-khoda (the palm of the lion of
Godf)
punja-
e-mu%hurool ajaeb (the palm of the displayer of wonders-f-)

punja'e-mooshkil koosha (the palm of the disperser of
ficulties-j-)
dif-
Beebee ka ullum, or ullum-e-Beebee Fateema
(Lady Fatima's standard)
Hoseinee ullum, or Hoseinee
surwur (the Hoseinee standard
or leader); ullum-e-Abbas,
or Ahbas-e-ullumdar (Abbas, the standard-bearer)
ullum-
e-qasim, ullum-e-Allee-akbur, and ullum-e-usgur (these are

likewise called Eemamr-zaday, priest-born)
i. e.
Of Indian
princes.
f Different
ullum-e-doa%da
names of
Allee.
Sect.
ULLUMS.
3.
Eemam,
(the twelve
Eemam zamin
Eemams,
ITT
or chief-priests)
d'hnl sahib; hurzukhee
ullum; zoolfuqqar (or double-bladed sword of

ginally
Mohummud's)
ullum~e-
qoodruttee
or
xlllce, ori-
nal sahib.
These ulhcms are generally made of copper,

occasionally of gold or silver,
steel,
cious stones
and
and even
brass, or
set with
paper or wood.
7ial sahib, besides, of
Those made of metal, whether new
ones, or old ones
given to be cleaned and burnished, are brought in
and
on
state
trays,
pre-
pomp
accompanied with music, from the gold-
smith's house to the ashoor-khanas, in each of which, four,
or seven are set up.
six,
five,
staff's,
which are occasionally of
wood, and decked out

or
fifth
floor,
They
are fixed on sticks or
silver,
in clothes ;*
though generally of
and on the
evening of the moon, stuck up in holes
first,
made
or are fastened on stools, and in front of
placed lights, moorch''huls,f oodsoz,^ toys, &c.

times on one side
is
fourth,
in the
them are
and some-
a representation of the foot of the
Messenger, called Qudum-e-russool (vide page 234.).
At
the time of setting up the ullums, while burning incense,
they
off'er
fateeha
in the
name of
or shurbut, and then distribute
In
like
the martyrs, over sugar
them
to
both rich and poor.
manner, every evening they make fateeha and
khutum-e-qordn. and adorn the punjay
Avith flowers.
Fu-
* " These are in the shape of a long scarf of usually white muslin,
" but sometimes of rich silk of bright florid colours, forming an agree" able variety, some being blue, purple, green, yellow, &c. embroidered
at the ends, which are furnished with gold and silver

" bullion fringes.
It is caught together near the middle and tied
" with rich gold and silver cords and tassels to the top of the staff,
" very deep
" just under the head or crest." Mrs. Meer H. Ali.
These dresses
of the Ullums are called dhidtees.

+
Fans for driving away
Utensils for burning ood, as a perfume.
Khutuw,, a reading through of the entire Qoran. For the method
of doing
it,
flies.
vide chap, xxxix.
MOHURRUM
178
Chap. XV.
FESTIVAL.
are
qeers of various descriptions
in
In the
attendance.
morning they only read the Qorcm, and
up
sit
all
night
reading the Roivxut oosh Shohuda (Book of Martyrs), or

reciting
tations,
murseea noivh (mournful
dirges),
and make lamen-
Should Providence have
beating their breasts.
blessed them with the means, then either in the morning or

in the evening, or at both periods,
they have kliichree
cooked without meat, and shurhut prepared

oêxeCi fateeha over these in the
and having
name of Eemam Hoosnein,
they partake of these themselves, as well as distribute them
among
the poor.
Every night murseea khwanee
(the recitation of funeral
eulogiums) takes place in the ashoor-khana of some one or
They
other.
train
up
for the purpose,
boys possessing
musical voices, invite their friends, fuqeers,

spectators to hear
vigils).
Tlie day
the Qoran.
From
them
is
and numerous
and hold shuh-haydaree (nocturnal
spent at each ashoor-khana in reading
the
first to
the seventh kliun, with the
exception of the above-mentioned /aêeAa, dwroocZ,
khutum-
e-Qoran, Murseea, preparing victuals, shurhut, &c. nothing

takes place.*
On
the seventh k''hun (and
by the ignorant on the seventh
day of the month), the ullwm-e-qasini-e-shuheed,

guished by having a
little
silver or
distin-
gold umbrella fixed on
By I\[rs. ]M. II. All's account, (vol. i. p. 57.) it Mould appear that
Lucknovv the banners are taken out of the ashoorkhanas or emavnbaras on the fifth day, and conveyed in solemn procession to a particular diirgah situated in the suburbs of that city, for the purpose of
being consecrated, which is done by touching^ with them the original
*
at
crest of Hosein's banner, deposited there.
The
order of procession
of one of the Ullums, and that of a rich man, she describes with great
minuteness and accuracy; justly adding, that some are more splendid
than others, and that the \eiy poor people parade their banneis with
perhaps no other accompaniment than a single drum and
owner supporting
his
own banner.
fife,
and the
Skct.
ULLUMS.
3.
makes
his head,
He
is
debut out of doors
his
borne by a
music, &c.
man on
but instead of the dancing-girls who are pre-
murseea notvh (funeral eulo-
making lamentations, beating upon
and
in the afternoon.*
horseback, accompanied with
sent, singing songs, they repeat
giums)
179
proceed to the places desired.
breasts,
If they cannot
man on
afford a horse for the iiUum, a
their
foot carries
it,
running every now and then, reeling to and fro like a
drunken man, pretending
many run
after
aloud doolha
him
to
like so
doolha
be distracted with grief; while
many madmen,
(i. e.
bridegroom
all
exclaiming
bridegroom
!),
on account of Qasim's recent marriage before martyrdom.
When
the ulhim-e-qasim meets with any allawas on the
road, he goes to their ashoor-khanas, and having
made
his
obeisance to the ullums there, and offered faieeha over the
smoke of Benjamin, takes
his leave.
After having thus gone round his visiting excumon,

with a moorchliul waving over him and frankincense burning, he is conveyed
home
they lay him down on a
to his
stool.
own ashoor-khana, where

Considering him just to
have suffered martyrdom, they cover him

description of cloth,
and
treat
him
vip
as a real corpse
with any
;
and
as,
on the death of any one, they are wont to strike their

heads and beat their breasts,
so,
in like manner, they
sometimes for the deceased and lament his
having
off'ered
loss.
weep
After
fateeha over two or three earthen pots of
shurbut, termed
run ka shurhut (the war-lemonade), they
* " Tliis night is called the night of Maynhdee in some parts of the
" country, where tliey have a public display, intending to represent
" the marriage ceremony, so called, for Qasim, who was married to
" the favourite daughter of Hosein on the morning of the celebrated

" battle. On this night they have the same showy parade which dis" tinguishes the Maynhdee procession of a real wedding ceremony."
airs.
M. H.
Ali, vol.
i.
p. 74.
n2
MOHURRUM
180
distribute
take of
among such
it
sets
also take out the
nee%a
is
They
drink.
up the ullum again
Whun,
the seventh
neeza (spear) on
in its place.
up with
and
air,
fix
a lime on
thus carried by Ayzeed's order through different
bamboo
thin
Some
(vide p. 168).
for the spear, on
and near the top of
bamboo bow
clothes,
emblematic of Hosein's head, which was
the point of a javelin
cloth,
The
peregrination.
its
leaving two shumlay* waving in the

it,
then go away,
in the forenoon or afternoon, they
a lance or spear, which they dress
the top of
Chap. XV.
attendants and spectators as par-
Moosulman food and
and the landlord
On
FESTIVAL.
cities
which they wind a turban-
below the lime, fasten a
it,
on
substitute a
split
two extremities of which they
across, to the
sometimes suspend a couple of swords
and above the bow
they generally wind, for the sake of ornament, red and

white, or black and white cloth, in a spiral form.
walk about
pariied with music, fuqeers, &c. they
The
from house to house, begging.
Accomwitli it
people of the house
first
throw one or two pots of water on the neeza-hesLYer\
feet,
and then make him a present of a rupee, fanam, or
The
pice, or a little grain.
nioojawir (attendant of the
ashoor-khana) with his own hands takes some eebodee, or

the ashes of the ood-dan, and gives
with great devotion, and applies

as to those of his
little,
and makes them
home and
when
children
stick it
the taboots
up
eat of
it
it
to
him he
to his
own
receives
eyes as well
and sometimes even

it.
eats a
After that they bring
in front of the ashoor-khana
carried in front of them.
is
it
and
and ullums are taken out, the nee%a
There
it
is
one of these at each
ashoor-khana.
Shumlay, the worked or embroidered end of a turban or ktimmur-
bund, sometimes tucked into the folds and sometimes left flying loose.
Sect.
NEEZA NAL-SAHIB.
3.
181
In the evening of that day they take out the Beehee ka

iillum,
Hoseinee tiUum, nal-sahib, and xoolfiiqqar, accom-
panied with flambeaux, as before, repeating murseea-nowh,
making lamentations
after the
same fashion
as has been de-
tailed in the case of ullum-e-qasim, but without the horse.
Nal-sahih (vulgo vialsab
made of
or,
what
gold, silver, steel,

is
Mr. Horse-shoe)
literally
more common, of wood or paper besmeared with
common
sundul, of a somewhat larger size- than a

shoe.
With
is
copper, brass, or other metals
this (as
an emblem
horse-
of Hosein's swift horse), they
run most furiously, frequently upsetting infirm men, women,
and children,
who
to the infinite diversion of the by-standers,
Some,
quiz them (the sufferers) into the bargain.
through ignorance, construct with cloth something of a
human
shape, and substitute the shoe for
its
Many
head.
people take a long thin bamboo, like a fishing-rod, wind
round
it
any two kinds of paper, pasting them over
whole length, and on the upper end of it
its
an aftah-geeree
fix
(parasol), consisting of a fan in the shape of a peepul-\ea,f,
made of coloured
The
fan
is
paper, tinsel, or mica, with a fringe
all
round, prettily con-
to
ward
off the rays of the sun.
structed with one or three
moorchliuh
tied to the point of it;
and they fasten a rope or two which reaches to the ground

close to the aftah-geeree.
bamboo on
the
Resting the lower end of the
kummurhund, they support
while they balance
it
and thus run with
one hand
it Avith
by means of the rope with the
Nal-sahih''s cavalcade.
heavy for one, other two men
assist
him
When
other,
it is
in balancing
it,
too
by
means of two ropes acting like the stay of a ship's mast.
Whenever he
halts, they
them over his head
and
lower the aftah-geerees and shake
in their eagerness to
Sometimes
foot lont
do
so,
they very
MOHURRUM
182
Chap. XV.
them against one another, by which they are
often strike
Many do
broken.
FESTIVAL.
this, after their
wishes have been accom-
vows (vide Nii%ur-o-nya%, chap,
plished, to fulfil
xxvii.)
which they may have made.

Sometimes a woman makes a vow
" Should
I,
"
make
I shall
to
Nalsahib^ saying,
through your favour, be blessed with offspring,

it
run with your equipage."
Should
so
it
happen that she afterwards brings
forth a child, she accord-
ingly puts an uftah-geeree into
hand when
seventh or eighth year of
The
with the cavalcade.
and
a short distance,
its
its
age,
rich
then
and causes
make
let
attains the
it
it
to
run along
their children
run only
servants run for
them
whereas the poor are wont to run themselves ; and some with
swords and shields, or only with
the procession.
sticks,
run round and round
greater crowd accompanies
it
than any
other.
In short,
in this
way, on the evening of the eighth Whun,
they take out the hurzukhee, alias qoodriittee ullum
and
on the following night (the ninth) the Abbas ka ullum and
Hoseinee ullum.
The day
trifling
their
for taking out the various
degree in different countries.
ullums
differs in
If two ullums on
mounted excursions meet one another on the road,
they mutually embrace (or rather the
men
cause them to
touch), and having offered fateeha., after burning incense
they pass on.
On
the tenth kliun all the ullums and tahoots (except
the ullum-e-qasim) carried on men's shoulders, attended
by
fuqeers of every description, perform shubgusht (nocturnal

perambulation) in great
in the evening,
pomp and
and the higher
state
at midnight.
the lower orders
On
that night
the streets are illuminated, and every kind of sport takes

place.
Among others is an exhibition of the
phantasmagoria

TABOOT or TAZEEA.
Skct.3.
183
or magic-lantern kind, in which the shadows of the figures
on a white cloth skreen, representing battles, &c.,
fall
which attracts crowds of people to the

whole town
awake
is
that night,
In short, the
spot.
and presents one general
scene of noise, bustle, tumult, and confusion.
The
tahoot alias taxeea (or bier)
bamboo
in the shape of a
a frame-work of
is
mausoleum, (intended
to represent
the one at the plain of Kurbulla erected over the remains
of Hosein,) made with a sort of net-work of paper nicely

clipped (sometimes with plates of mica on the back,) and
pasted to
it.
of coloured
It is further
as to
whole
move round
is
lighted
appearance. It
a square edifice,
to fourteen cubits,
as
much again
Within
it
dome, which
its
it
its
When
the
has a beautiful
from two
sides varying
and the proportion of
as that of one of
tinsel
sometimes so contrived
is
at the slightest breath of air.
up within and without,
is
different kinds
formed into various devices,
paper,
fringes, &c., with a
ornamented with
its
height
half
is
sides (vide Plate I. fig. 1).
are placed ullums, or a couple of little artificial
tombs, intended to represent those of Hussun and Hosein.
Some, instead of the net- work paper about the

struct
it
tahoot.,
con-
by tying hunggreean to one another, and over
the places where they touch, fasten various kinds of flowers
made
red
of white paper; and behind the hunggrees they
(A;oos.900?/i-coloured) cloth, or paste
lighted up,
it
red paper.
has a very pretty appearance.
This
is
tie
When
termed
bunggreeaw-ka-taboot.
Others again, instead of using the paper net-work, make

it
of flowers and leaves formed of
wax
of various colours,
so admirably executed as to resemble natural roses
tuberoses ; ^
and
which the people view with astonishment.
Polyanthus tubcrosa.
Lin,
iAIOHURRUM FESTIVAL.
184
When
it is
it
syringes, to prevent its
by means of
With
melting by the heat of the torches and blue-lights.

the beautiful effect produced
and
blue-lights,
it is
by
wax
Some
of the
is
This
is
(parterre) with
called
mom
ka tahoot
construct a tazeea, consisting of a representation
Mudeena nuqsha (Medina

mausoleum
picture), which
is
a fac-
This they orna-
there.
variously with gilding and enamelling, and so beauti-
fully, that
It
chumum
tahoot).
simile of the Prophet's
ment
the reflection of the torches
not unlike a
flowery shrubs in full bloom.

(or
XV.
about on the shuh-gusht night, they
carried
squirt water on
Chai'.
by
candle-light
it
has a very splendid appearance-
so elegantly formed that the spectators never
viewing
The
tire
of
it.
generality of people conceiving
it
be an exact
to
resemblance of the Prophet's tomb, proceed eagerly to the

spot to obtain a glimpse of
it.
Instead of the net-work on
the taboots, some people substitute cloth, and

it
on
it
by dabbing
over with earth get surson (mustard-seed) to vegetate

it,
which makes the tahoot look by candle-light as
were entirely formed of emerald.
if
In the same way, they
sometimes construct and erect a camel, punjay, and ullums
cimmhaylee kay
with surson, and some
make an
mundwa, uncommonly
well executed, in imitation of the
artificial
chumhaylee (jasmine) creeper on a
mundwa
(shed)
and
as they carry this about on the skuhadiit-day, people throw
gujray on
it
as
it
passes along the streets.'^
* In short, the
tazecn is fonued, as Mrs. Meer observes, " of every
" variety of materials, from the purest silver down to bamboo and
" paper.
Some have them of ivory, ebony, sandal-wood, cedar, &c."
and she has seen some beautifully wrought in silver filigree. The
handsomest, to her taste, is in the possession of his Majesty the king
of Oude, composed of green glass with brass mouldings, manufactured
in Enjrland.
Sect.
SHAH-NUSHEEN.
3.
Some, instead of a
taboot, erect a shaJi-misheen (royal
dad-muhal (palace of
seat), alias
18^
bamboos, paper,
taboot, is constructed of
shape somewhat resembling a palace.

the wall, and ullums are set
up
This, like the
justice).
tinsel, &c.,
and
in
It is placed against
It has
therein.
sometimes
in each corner a transparency in the form of a table-shade,
whirled round with the least breath of
air,
and hence
are at times
7iusheen.
ullums^ or
made apart and placed
Some
set up
also
in front of the shall-
construct around
and shine with great splendour by the
When
the light.
it
Many
pended
and
separately in the ashoor-khanas, what they
reflection of
blue-lights are burnt before
present such an elegant appearance that

tion
tahoots
the
made of ubruk (mica) and mercury, which
call t7itteean,-f
glitter
its
These shades
name, churkhee fanoos (revolving-shade).*
it
them they
baffles descrip-
only be credited on ocular demonstration.
can
hundreds of thousands of rupees are annually exin the construction of these tuttees
Hydrabad they
ashoor-khanas
are particularly in vogue.

artificial
in the city of
Some erect
in the
mango, pine-apple, custard-apple,
and other trees, so beautifully formed that they appear like

real trees laden with blossoms
and
fruits
and on these they
have likewise representations of different species of birds
and
s(piirrels, in the act
of eating the fruits.
Crowds of
people assemble to see them, and view them with astonish-
ment
for
they resemble real trees, birds, and animals.
Sometimes they
set
up human
of various colours and shapes.
figures of different kinds,
Some,
for instance, are
Also termed, fnnoos-e-kheeal ; a lantern which revolves by the

of the candle within, and has on the sides of it figures of va-
smoke
For these see Plate I. fig. 2 and 2,

Frameworks containing- S(juare pieces of mica made
rious aninaals, &c.

t
TuUeean.
into looking glasses.
MOHURRUM
186
Chap. XV.
FESTIVAL.
represented as in the act of praying, or of going through the

different forms of sitting, standing,
and prostration
one, in
the character of a sepoy^ appears as sentinel, with his mus-
ket on his shoulder, walking up and down, keeping watch
one
sitting,
moves
saluting
another
head backwards and forwards;*
his
making
(i. e.
Near
sularn).
these,
to
again, they also place artificial birds and animals; such as
myna
(paddy-birds),
hiiglay
(martins), parroquets
snakes, ducks, cats, dogs, &c.
contrivance, an artificial dove comes every
of
its
cage, and
walks into
bootra, they set
now and then out
after cooing awhile like
up
a real dove, he
In some aUawas,-f on a raised chu-
again.
it
a large doll or female figure,
cloth or wood, dressed
(hand-mill) before her
up
:
as a female,
made of
and place a chukkee
she taking hold of the handle of
with one hand, and putting wheat or rice into
it
other, goes through the operation of grinding.

flour accumulates
also
and, by some ingenious
it
with the
As
the
round the mill the proprietor removes
it.
Sometimes they take a cucumber, a water-melon, or a

green plantain," and having pierced
it
through near
its
centre with a couple of sharp knives, with their cutting
edges inclined from one another, pointing upwards and
downwards, they suspend the one by

or rafter,
its
two ends
to a
beam'
whilst they attach a stone weighing ten or twelve
seers (twenty or twenty-four pounds) to the other
strange as
it
may
and
seem, the knives do not divide this very
succulent vegetable.
On
the night of the 7th of the
hooruq,
tifully
made
month Mohurrum, the
of wood, about two or three feet high, beau-
painted and decorated, with such neck, arm, nose,
As IMoosulmans
are wont to do in the act of reading.
t >4*//oor-Mrtf, in
common
conversation, are called //' ffi
cause the latter are in front of them.
^^
Sect.
and
BOORAQ.
3.
and head ornaments as are usually worn by
ear-jewels
Moosulmans,
187
brought from the painter's house, accom-
is
panied by lighted
torches, murseea-iiowh-reciters, &c. to
the ashoor-kha7ia, where
This
facing forwards.
it
placed before the iillums
is
intended to be a
is
boordq, or horse,* which the
Almighty
the angel Jibreel (Gabriel), to convey to
Mohummud
this
animal
head and face of a man
moon
shining like the
and
tail
ears long
hence the derivation of
had the
forehead broad, and
neck and breast of a swan; loins
stature of a
speed of hurq (lightning)
name, hooraq.
its
of the Hindoos have such faith in these tahoots,
ullunis, booraqs, &c.
wise become fuqeers.
that they even erect
And
if
them and
the Hindoos
Mohurrum,
who have turned Mohummudan fuqeers take
the part of the
own
like-
any fighting and bloodshed
take place between the two castes-^ during the
their
The
visit.
He
and two wings of a peacock
sooreea-gaee or of a mule
Many
his highness
eyes black, like those of a deer,
brilliant as the stars;
of a lion
him
as follows:
is
of the
from heaven by
Moostuffa (the peace, &c.) on a

of
description
fac-siraile
sent
caste
Moosulmans and
;
fight against the people of
nor do they, during that period, partake
of any animal food that has not been regularly

or sacrificed according to the
Moosulman
made zubuh,
rites (vide
zuhuh.
Glossary).
Or an ass, according to some authorities. Plate I.

As was the case at Cuddapah in 1821 when owing
;
fig.
4.
to the greatest
two castes, viz. the Mohurrum of the INIohummudans, and the Dusserali or Churruck Pooja of the Hindoos, occurring on the same day, neither would give way and many were
feast of each of the
killed.
It
may
here be remarked, that agreeably to
custom, their feast can not be deferred
may, and they may be bribed

season.
to
Moosulman
whereas that of the Hindoos
postpone their's to a more convenient
MOHURRIJM FESTIVAL.
188
During the
Mohurrum
days of the
thirteen
Moosulmans keep
their dwellings
festival,
and garments remarkably
They
neat and clean, and their bodies pure and undefiled.
even refrain from conjugal embraces

traordinary, some from the
and what
moon
hibit themselves even the use of meat
till
and
topsy turvy; and for this reason, that
the ninth, pro-
cot,
On
on the ground.
(priests) are standing
partake of these enjoyments
it is
their
and
turned
would be
it
them to sleep on an elevation, when
spectful in
also ex-
fish, betel-leaf,
Should they sleep on a
sleeping on a bed.
is
others from the fourth,
first,
or seventh day of the
fifth, sixth,
XV.
Cjiap.
disre-
Eemams
the tenth some
but others abstain from the
tenth to the thirteenth day.
From
the fifth k'kmi, at every nshoor-khana, the nobility
dew an-kh anas, merchants
in front of their
and shopkeepers before

(places where water
at their gates,
shops, have ahdar-khatias
their
kept for drinking), nicely decorated
is
with a cloth ceiling, and other ornamental contrivances.
There they dispense milk,

scented, to all the people
and
water cooled and
shurbiit,
at night
have illuminations,
&c. at these places.
On
kymn, almost
fifth
tlie
all
people,
men and women,
old and young, put on a sylee^ or gujra, especially unmarried people,
who
are particularly fond of
seldom wear them.
show
Married women
their faces to their
the
first
Si^lee
the married
husbands during the ten days of
Mohurrum after
is
it
are not allowed to
marriage, at which time they are
emblematic of the dress of the real Bnnwa-fuqeers who

Hussun and Hosein.
are said to have \x\xn^^ fuqeers through grief for
They have
it
made
of hair
w hereas, on
this
occasion,
it is
made of
thread, green or red, the former to represent the green colour of
Hussun's body, rendered

poison
when
so,
soon after his death, by the
the latter the blood with
slain in the tield of battle.
effects
of the
which Hosein's body was imbued
MOIIURRUM FUQEERS.
Skct. 3
1<^9
kept apart from one another. They observe the same custom
during the tayra tayxee
(first thirteen
Sufiir) as also during the days of the
the oor5*-day (in the
first until
for these days are esteemed
evil,
days of the month
hara wufat^ from the
month Ruhbee-oos-sanee) ;
and no pleasure or enjoy^
The
ment should take place during them.
learned con-
sider such things unlawful and never wear them.

It is
undoubtedly unlawful and contrary to the
mudan law
more
but so
to these
I mean,
it is,
Mohum-
that in Hindoostan they attend
customs than to the (fiirz) divine commands.
such as applying tibeer to the faces of children,
putting on them green dresses, such as jamas, ungurkhas,

or koortas, and wearing these themselves.
as well as the respectable
among
The
nobility,
the middling classes of
people, content themselves with merely tying a sylee or
gujra round their
wrists.
Description of the
Of
these there are
themselves in their
the second
and
many
The
who wear a
varieties,
new garb on
still
the
Fuqeers.
most of
fifth
whom
kliun
attire
a few on
fewer on the sixth or seventh.
I shall separately notice

1st.
Mohnrrum
These
and
Sylee wala (vulgo Suhaylee wakt), or those

sylee (a necklace of coloured-f- thread
worn by
fuqeers^
Atfaraxi (perfumers) and
putway (makers
of fringe and
tape) manufacture for the occasion red and green

alias antee
lets,
sylee,
(a necklace of a skein of thread), as well as brace-
termed soomurun and gujra, beautifully ornamented
with gold and
silver
thread, which are purchased;
Vide Oors, Glossary.

worn on other occasions.
t Sylees of flowers are
but
MOHURRUM
190
Chap. XV.
FESTIVAL.
previous to putting them on, they place together with them
on a
some sweetmeat, and tnaywa
tray,
sugar, and phootaiiay), and a churagee
fateeha over them, they
shuddays neck, and
first
soomunm
it is
and
invariably on the right
Their dress
the
is
the
moojatvir after the fateeha helps himself
to the churagee and some of the
In addition
home,
If the giijra be
wrists.
always on the right only.
The
usual one.
offered
around the
axitee
then, either there or after going
worn only on one hand,

is
and having
put a small
their necks
wear them round
choorway,
(^vix.
fruits,
and returns the
rest*
some old and young people
to the above,
tie
a piece of green cloth on both the upper arms.
Some of
these ficqeers apply iiheer to their faces
and
holding an ood buttee (benjamin pastile) lighted in their

hands, go out abegging.
Banuiva (prop, hay nuwa^
2.
They
are distinguished
by
i. e.
indigent,) fuqeeran.
on the head a topee {fuqeeis taj or cap), a

or a gold imindeel
They wear
the following dress.
sylee,
a shawl,
on the neck, a kufnee or an aJfa, red,
green, or Avhite, and a sylee, tiisheeh (see Glossary),
kuntlut
wrists, a
on the
soomunm
waist, a loong^ dhotee, or lunggote
ankle, a dal or a
silver tora, or
tibeer to the face,
and carry
or gujra
round the
and round the right
nothing at
in the
and
all.
They apply
hand a fan or
cJiliurree
(a switch), a sword, or sang (a javelin wholly composed of

iron).
fuqeers of this class have a distinct guroh (band)

amono- themselves, with different ranks and denominations,
The
thus
1.
a moorshud or sur-guroh (chief of the troop),
agree to obey.
they
all
who
stands in the same
kino-
3.
Under him
there
relation to
him
is, 2.
4.
a khuleefa,
as a minister to
a b'hundaree shah, a house-steward
of the storehouse, or distributer
whom
a
who has charge
an iznee shah,
to call
and
Sect.
MOIIURRUiAI FUQEERS.
3.
assemble
tlic
101
people and convey orders (an aide-de-camp
an adalut shah, to direct the order of movements
5.
kotwal, to keep order and discipline;
an al hookm-e-lillah
8.
business
it is
6.
7.
a dost, the friend;
is
the judge); 9- an
God
(literally,
commander;
al-umr-e-lillah)
?)
whose
10. a nuqeeb-ool-foqra,
to proceed in front of the troop,
and proclaim
the praises and attributes of the Deity, as an injunction to

the o\\\er fuqeers.
On
arriving at an ashoor-khana, the troop of fuqeers,
drawing themselves up
the dost calls out his
in
two or three
lines in front of
own name " dostC
it,
the kotwal answers
" hur-chay-ruza-ay-ostr* Then the al-hookm-e-Ullah'\' from

the right flank calls out his
own name
re-echoes his
left al-umr-e-lillah
and from the
twice,
name
After, the
twice.
adalut shah repeats the /afeeha kay durja\ alone with a loud
voice,
and
when
all
at the conclusion calls out the Avord
fateeha
the fuqeers repeat the soora-e-alhu7nd once, and

three times,
the qool-hoo-allah\\
finish
''^
by drawing
and read the durood, and
hands over their
their
faces.
Then
the
adalut shah (lawgiver) repeats sentences or couplets which
have reference to the excellence of his OAvn profession

law,
and then bawls out the following exclamations
nara-e-hyduree
f^
Again, the former

all
exclaim "
?/
y\\\e\\
calls
hoo
" Wliat pleases Him,"
Which,
God."
Chap.
If
An
rest
resound " Ya-hooT*'^
ek nara-e-punjutun
i.e.
Or
e.
"the command
Mohummud,
Chap.
**
Alice.
cxii.
O He\
(?.
Allee, Fateema,
call to the four virtuous friends, viz>
Oosman, and
tliey
is
from
introductory part of ihefateeha.

||
/.
\-\-
the Almighty.
Qoran.
five,
" e^ nara-e-char-yar-e-basvffar\\
exclamation to Hydur.
call to the
tt
Hosein.
\X
out
^'
like Al-umr-e-lillah, signifies,

X
i.
the
the
" Hk-
Qoran.
God).
Hussun, and
^.
Aboo Bukur, Oomur,
MOHURRUM
192
FESTIVAL.
Chap.
XV
the rest call out " ya hoo /" " ek nara-e'Shuheeclan-dusht-e-
kurhullar'^ they reply "?/ hooV'
After that the adalut
having repeated the following hemistich, remains
shah,
mun
^'ya hoo ya
silent, viz.
the band oi fuqeers reply,
hoo la-U-la-ha il-hcl-la-ho
" wuh do-hoo
Tf
la shureeku Hi hoo
o ushhud'doun'na Mohum'mudoon uhdu-hoo oomdu-hod' o

Then the adalut shah repeats this line,
russool-lu-hoo^ X
" arzoo darum hay khakayan gudum.''' The band answer,
dum-bu-dumy\\
''foo-tee-d-ay, chiism-e-sazum,
As
tliey
proceed, the nuqeeh oolfoqra calls out
bur-dum; nuzur bur (.udum
If this band of fuqeers

it
treats
sit
dur wutun; khilwut
Ya
allee mudud.''''^
any ashoor-khatm, the
at
})rc-
them with a hooqqa^ tumhakoo (tobacco),
and cardamoms
shurbid, cloves,
entertains
siiffur
Bu-fuzule punjidun.
dur anjomun.
prietor of
'^'Iwsh
and
if
he can afford
it,
them with Khichree.
Those dus-masee, or ten-month -fuqeers

for ten days) speak
and converse
in the
(so called
same
because
style as the
real fuqeers or devotees, who are termed bara-masee, or
twelve-month^w<7eers,
An
because they continue so from one
exclamation to the martyrs of the plain of Kurbulla.
God, thou art the only true God, and there is none else."
He is One and there is not another with him, and I give true
J
" witness that the man jNIohummud is his faithful servant sent by him."
Grant me the dust, beneath that foot which lies,
t "
"
a collyrium to adorn mine eyes.

Literally " guard your breath ;" i. e. have always God's name on
your lips. " Keep your eyes on your feet ;" i. e. whilst walking, conII
As
stantly repeat the kulma. (a)
mind contemplate God and

your beloved;"
nion with God.
()
?.
e.
in all places,
"By
This consists
" Travel
his works.
sitting at
"In
;"
i.
e. let
your
even in a crowd, have sweet commu-
the grace of the Punjutun.
in four
home
assemblies converse with
Alleel Assist."
words which the pious invariably repeat
every step
when walking, and revolve in their minds one word at

The words are, 1st. Lah, 2d. U-lah-hah, 3d.
they take.
Il-lny, 4th.
Lah.
over and over
Sect.
MOHURRUM FUQEERS.
3.
end of the year
Among
to the other.
193
themselves they call
one another by the name of "eea hadee allah f "eea moorshud

" eea eemam ;" and if they call one, or
allah;" " eea hosein,'"
''bawaT
address him, they say,
dar /"
"
What
or
''dataV or
''
dooneea-
will you not give thefuqeers some kowra-
kowree* (money) to purchase 50om6oo/ (arsenic
their food)?"
Fuqeers technically denominate rupees kowra-kowree.
If
any one does not give them something, they repeat the
following couplet
Data thay so mur gy-ay, ruh-yy-ay mukkliee cJioos

Dayna-layna Jcooch nu-heen, lurnay ko mowjood.
The gen'rous
And
all
are dead and gone,
niggard churls remain alone
Of charity we hear no more,

But struggling each
When
to swell his store.f
they are about to depart from any place, the
nuqeeb-ool-foqra repeats the following couplet
Ugur gaytee,
sur-a-sur, badgeerud,
Churag-e-Muoqbillan hurgiz numeerud.
Were this
The lamp
and after,
calls
Then
band
the
Kowra
vast universe one blast of rushing air.

of God's elect would burn undying there.
out "^shakir ko shukur, moonkir ko " tukkiir.'^

reply, ''rah e-mowla deen-e-pygumhur.'"\\
literally
means a large
shell
kowree a small one.
t Literally,
" The generous are all dead, misers are only left;
" There is no giving or taking, but they are e'er ready to fight."'
Lit. " Were the whole universe filled with wind, it could not
" possibly extinguish the light (?. e. the offspring) of the Elect."
" sugar to the believing (ê. grateful worshipper), and a
Literally,
thump to the unbelieving ;" i. e. may the benevolent be rewarded,

and those who deny us be punished or, blessings be to the charitable
and curses to those who refuse us.
" We are on the road to heaven, and our religion is that of the
'
II
" Prophet."
MOnURRUM
194
Chap. XV.
FESTIVAL.
These fuqeers go about repeating and acting
as above
described.
3.
The
Mi/Jnoon.''^'
dress
as follows: on the head, a
is
foors-cap, or a long sugar-loaf paper cap, having a
behind,
made
of slips
Sometimes the
beautifully ornamented with gold-leaf, &c.
cap
made with panes
is
of glass
round, in the form of a
all
lantern, having suspended on the outside of

(tinfoil)
They put a
wearing
it
at night,
it
shreds of
white and red net-worked
or tinsel, or
baygur
paper.
queu
of paper, trailing along the ground,
lighted wax-candle inside of
walk about
it,
and
has a pretty ap})earance.
it
Instead of a cap they sometimes wear a shawl or red doputta^

or any other cloth
dangling
all
others again have ripe lemons threaded
Round
round the head.
black, or white doputta
twisted,
is
the neck, a red, yellow,
and wôrn
in the
form of
a huddliee or heemael, or a shawl or handkerchief passed
through
The body is besmeared

On each arm two or
rings.
with smtdul or
three handker-
Klmrree (pipe-clay).
chiefs are tied, with their ends dangling,
Round
bazoo-bund over one of them.
In
(breeches) or loonggee.
their
(prop, kora) cat-o-one (thick)
and sometimes a
the Avaist
is
a goorgee
hands they carry a korla
tail,
a kuChar or dagger, a
sword, a bicJihwa (sort of dagger), a maroo, or two antelope-
horns joined at their base, a sang (a javelin
On
qumchee (whip), or a chlmrree (switch).

g''hoongroo or glidntee.
Some
all
of iron), a
the legs
is
also having fixed limes to the
points of a couple of bicKhway, fasten one on each arm.
Thus equipped, they proceed

dance
ing),
in
a circle (which dance
and keep step
to the
Literally, " Frantic," the
was Lyla
(p.
195)
is
to each
termed ghoomna^ or whirl-
music of the
name
ashoor-khana and
duff.
(Append. Mus.
of a famous lover, whose mistress
the Abelard and Heloise of the East.
Skct.
to
MOHURRUM
3,
Instr.)
FUQEERS.
195
figure of the dance consists in four motions,
The
which they keep time by repeating the following words
protracted in the utterance "alleef allee! allee!
Lyia, the wife of (the preceding) Mujnoow.
4.
Mujnoon
the
whose dress
his body,
of fuqeers there
set
as follows
is
from head
He
to foot,
is
Vhum P*
Among
one to represent Lyla,
has the whole surface of
glued over with cotton
even
the cloth which he wears in the form of a lunggote around his
Vaist (the only dress he has) undergoes the same operation.
In his hands he holds a cup, sometimes
full
of sundul or
shurbut, or a man's skull-cup, a cocoa-nut shell, or a turtle
chippa (calipash) and a fan or paper nosegay.
On
the
head he wears a three-cornered paper cap.

Bliurvung. This man's whole body
5.
lal
gayroo (red ochre) mixed
is
besmeared with
He ties
with water.
a shawl,
handkerchief, or any coloured cloth on the head with a

small flag fixed on
the top; and like the mujnoows he
wears heemaels (shoulder-belts) of doputtas.

or legs are glioong-roo, ghanteean, or
(breeches).
He
girds his loins well,
and
On
his loins
%ung and goorgee

in dancing, kicks
his posteriors with his heels, calling out
" Allee
Allee
" Allee! zung

6.
Mullung. Their head-dress
consists of a
on one side made with the hair or

a chukkur,f
knob or knot
cloth, passed
through
around which they twist red thread, kin-
naree,l or gofha.^
On
each wrist are two or four kurray
or Bhoom, a corruption oi ylioom {i. e. go round).

Chukkiir, a weapon (resembling a quoit in size and shape), used
principally by the seeks (sikhs) consisting of an iron ring, which they
Blmm,
throw with great dexterity. They carry

placed on the top of their turbans,
X
Kinnnree, broad gold or silver lace.
Got'lia,
narrow gold or
silver lace.
o2
it
about them on the head
MOIIURRUM FESTIVAL.
19G
The edge
(metallic bracelets"^).
hund)
is
passed under one
of a handkerchief [gooloo-
arm and
the two upper ends
fastened over the opposite shoulder, and a sylee,
mala^ and hisheeh are put round the neck.
hund
XV.
Chap.
of any kind of cloth encircles the waist
kunfha,
kummur-
a lungota
passed round the loins, and on the right ankle
is
a dal or
is
tora.
These men likewise roam about,
ashoor-khana^
visit the
and moving their hands, rattle the kurray ; and so doing

call out " Kiirk shah mudar T-f or " Kurk hoo T^ Then
one of the mullungs repeats the following couplet
Hnrchu
Lun
Let
all
daree, surfkoon diir rah-e hoOf
tunaloo'l
What's sown
then
all
7.
is
it
liuta tunfiiqoo
to pious
in charity
works be given,
reaped in Heaven.
is
the rest sing out in reply, "
Anggayf hee shah
as follows, viz.
;
hum
your wealth
the head bare, or a sylee
The body
is
loins,
He
wound round
and an iron chain
for a
rubbed over with kliurree (pipe-
clay) or bhuhhooi (cow-dung ashes)
hand a dust-pu7ina
\\
His garb
(or king Chafing-dish).
a lunggotee round the
waist-belt.
Kurk deen r
and he
carries in one
(or pair of tongs).
walks about with an anggaythee or chafing-dish
i.
e.
a fragment of an earthen vessel held on the palm of his

hand, kindling and blazing a
fire,
in
which he heats one
end of an iron chain, while the other end, with a rope

fastened to
it,
hangs outside.
Thus he
visits
tlie
ashoor-
khanas ; and there holding up the chain by the rope with
Of
Lit.
vice
II
iron, brass, or copper.
our saint, Shah Mudar

Whatever you have, spend it on
of God) they will never obtain any
call to
call to religion
call to
the road of
Him
Him
(in the ser-
g-ood until they bestow
it.
Sect.
MOHURRUM FUQEERS.
3.
one hand, dips the other into

red-hot part
is
when
oil,
197
and draws
it
along the
immense and sudden blaze
instantly an
produced, to the great consternation and surprise of the
bystanders,
not
bum
vessel.
who
are equally astonished that his hand does
by carrying
The
latter,
in
it
so
much
fire
on a thin earthen
however, he contrives to do, by
filling
the bottom of the chafing-dish with a mixture of the pulp
of aloes and cow-dung, and placing over
remain moist under a kindled
fire
it
which
ashes,
twenty-four hours, and
prevent the vessel getting hot.
Siddee (prop, syedee), or African.
8.
Ten
or twelve
men blacken their bodies with lamp-black and oil, to resemble so many negroes. Their dress is as follows. For
the head, an ill-shaped cap, made of sheep or goatskin, with
the wool or hair on, or of blanket or mat. Round the waist,
over a small lunggotee, they wear deer or sheepskins with
the hair or wool on, blankets, sackcloth, or mats.
left
In the
hand they carry a bow made of bamboo, and
in the
right a small stick fastened to a cocoanut- shell, containing
some gravel covered with white
cloth,
and sometimes hav-
ing ghoongroos (small bells) also attached to
Thus equipped they
visit the
it.
ashoor-khcmas, and dance
to the rattling of their cocoanut-shells, with the handle of
which they strike their bows.

In place of the bow and cocoanut-shell, they sometimes
have a moosul
in the left
hand, on which they strike with a
stick in the right.
By
contorting their mouths, they mimic the talk of ne-
groes, to
which the imitation bears a strong resemblance,
and they appear
to people like real Africans.
Sometimes among
of the gentler sex.
same
as that of the
their troops one
assumes the character
Her complexion and
head-dress
is
the
men, but she has a blanket wrapped
MOHURRUAE FESTIVAL.
198
round her
hanging down to the
waist,
cholee (bodice), and
having an
is
artificial
employed
wooden
9.
men,
breast dangling
pestle), while the
down
She
to her knees.
ground with a tnoosul
(or long
men, dancing round her, laugh
her.
Bu-go-lay or hug-lay (paddy birds).

all
and wears a
feet,
more particularly distinguished by
is
in beating the
and joke with
Chap. XV.
Ten
or twelve
of one height, rub the whole of their bodies over
with cow-dung ashes, and wear on their heads white paper

caps, all of one pattern,
They go
and a lunggota round the
loins.
about, holding one another by the waist, imi-
One
tating the sound of paddy-birds.
of them assumes
the character of a hhyree shah (king hawk), and every
and then suddenly darts upon the paddy-birds

stantly crouch or disperse,
the people.
now
who
in-
and conceal themselves behind
If they surround any one out of fun, they
keep whirling round him and do not allow him
to escape.
In short they sport like real falcons and herons.

10.
Kutvway shah (king
They besmear
crow).
their
whole bodies with pipe-clay, wear a jama made of a blanket
and
sylees on their heads
and around
their necks;
and
saying a variety of ludicrous things, walk about each with
a cage in his hand,
containing a crow,
a frog) or carrying a branch of a

to
it
by the
11.
(carriers of jugs in their hands).
a shawl, sylee, or doputta on the head, and a
gooloohund and kufnee^ or heemael,

low, round the neck.
su7idul,
chiefs
on
with a crow fastened
legs.
Hafh kutoray-walay
They wear
tree,
(sometimes also
The body
and they have gujray on

their
all red,
or face
arms ; a loong round
is
green, or yel-
besmeared with
their wrists
their loins,
handker-
and a
silver
toray or dal round the right ankle.
With
cup
in the
hand, they go about recounting the
Sect.
MOHURRUlNf FUQEERS.
3.
sorrows of
the
Mohurrum
199
before-mentioned,
narrating
on individuals.
celebrated battles, or reciting eulogiums
The
people, on being pleased with these, drop some
These go about
into the cup.
from
money
and moving their cups
in pairs,
side to side, sometimes sing to tlie following effect
Pysa day na ray Bahoo ;

Pysa day na ree Maee
Pysa day na ray Allah ;
Hdtli kutora doodhka.
O God
some money
some money
Sweet mistress some money
For the milk-jug, my honey !*
gi'ant
Good master
or,
men juhazan chulana ;

Deen ka boivta churhana ;
Baygee Bungala layna ;
Drirreea
Syr kurro
Room
Our
Our
must
ships
Sham
ka.
sail across
the ocean,
sacred flag be put in motion.
To seize Bengala's plains combine,

Then march through Rome and Palestine.
Concluding with the chorus
" Hdth-kutora doodh
ka,''"'
(or the milk hand-jug).
12. Jullaleean or
khakeean.
These have no particular
but wear fancifid caps of every description, and im-
dress,
mense turbans of straw,
have rosaries and necklaces made of

their faces half blackened.
covered
over with pipe-clay
Lit, I say, master, give pice
Or
frviits.
and sometimes have

all
parts of them.
of the band carries in his hand a female doll of a
grant some pice

+
pumpkins hanging suspended from
One
of
Their bodies are
they wear thousands of
kinds of garlands around their necks

dried
the neck they
all sorts
Some have
all
On
leather, or mat.
To
I say, mistress, give pice
the carrier of the milk-jug.
rather through Syria and
Turkey or
the Eastern cmpiie.
God,
MOHURRUM
200
Chap. XV.
FESTIVAL.
hideous form, with which he taunts people by telling them

that
it is
their
grandmother
while each of the rest has
some leather rolled up
in the
they strike every poor
man
comes
13.
in their
Thus
way.
form of a club, with which
or
woman on
they go about sporting.

class of
Nuqsha-hundee (a particular
Very few assume
called).
similar to that of
the head that
Their dress
this character.
making
t\\Q
mark
is
is
Banuw a fuqeers hdove mentioned,
with two things additional, a koorta and an alfa

characteristic
fuqeers so
a lamp burning in
formed into two compartments, the upper one

centre) contains the oil
the other
is
but their
The lamp
only at night.
their appearance
the hand, and their
empty,
(in
is
the
to receive the
pice or cowries, or such presents as the charitable are dis-
posed to give.
They walk about
the lanes and bazars, re-
peating excellent verses in praise of the Deity, and on the
anguish of the grave:

advantages of a light
also rehearsing the innumerable
thus
LdkhUln kiiror khurch ka,

Bdndliay uggur muliul,
Klidlee purra ruhayga
Dumree ka nuheen churag.
If on one palace millions you expend,
Without a lamp of half a farthing's

Your edifice is void from end to end.
Its colours blank, its
He is generally
tators,
men, women, and children.
to its
not cry
14.
gorgeous beauties
lost.
accompanied by a great number of spec-
a child to him, he applies a
lamp
cost,
little
When
any one brings
of the burnt wick of his
forehead or cheek, in order that the child
much and be
obstinate.
Hajee Ahmuq and
Fool and Pilgrim

caps on the
head
Idiot).
;
may
Hajee Bay-wuqoof (Pilgrim
They
Avear
uncommonly long
alfa, or a large joobba and mala
Sect.
MOHURRUM FUQEERS.
3.
and each one
round the neck
enormous
rosary, a
sized
carries in
wooden
down
They have a beard
the navel, mustachios, the hair of the
to
head formed of
hand an
the
platter, large or small,
and an immense long walking-stick.

reaching-
201
and enormous
flax,
artificial
paunches;
which, visiting the ashoor-khanas, they strike against one
another
and standing back
to back, say their prayers,
stooping, also strike their posteriors together.
and
They hold
such comical conversations, and have such ogling with one

another, that a person
or
is
who has not
smiled for a dozen years,
absorbed in religious reverie, will at the very sight of
these buffoons, and on hearing their arguments, scarcely be
able to refrain from laughing.

15.
The
ing.
on
Booddha, Booddhee (an old man and an old woman).
couple of
men
old
man
sit
on a high
scaffold-
exhibiting a male countenance painted
cloth fastened to his face, with a long white beard,
wooden sword
if
representing these,
in his
hand, threatens the spectators below,
any one utter aught against the old woman,
He
sits in
every
a state of taciturnity shaking his head
now and
(or ring)
shrill voice
The
then kissing each other.
mask painted on
also wearing a female
nuth
and a
his
wife.
the two
old
woman,
cloth with a large
suspended to her nose, and imitating the
of an old
woman, keeps chattering a number of
As to
may be said to be
woman whose gift
such ridiculous things as no one ever heard before.

the volubility of Hajee
Ahmuq,
&c. they
children or infants compared to this old
of the gab exceeds anything of the kind to be met with
among
old
by hearing
16.
women
in real
life,
and can only be conceived
her.
Bdgh
a tiger with
(or tiger).
split
like its skin,
They make an
bamboos and cover
arming
it
artificial figure
of
with cloth painted
his nails with sharp iron claws like
MOHURRUM
OQ0
The man
animal.
those of that
FESTIVAL.
Chap. XV.
entering his
own
paint their
Or they
bodies in imitation of a tiger, wear a cholna
and a chain or rope
and kach'ha about the
waist,
the loins, with a long
bamboo
men
three
tail
supported by two or
mouths, frighten the people.
at the sight of them.
If,
o-round, and like a real tiger, catches
and sucks
he takes out
the people
blood
its entrails
who
and
it
children
any
down on
it
by the
and tearing open
the
throat with
its
abdomen,
even eats a little of its flesh
attend him walking
a hollow tiger's
make
into
its
The
to witness sport,
person gives one of them a sheep, he throws
his teeth
tied to
and walking and running about with a piece of
flesh in their
run away
runs
cell
crawling on all fours, playing about in the baxar.
off"
rest.
Some
insert the
head
with the
head with wood, and
and wear a shurraee and angurklia painted over
it,
like the skin of a tiger.
Mutkee Shah.
17.
Four
or five of the jullalee ftcqeers
carry each a mutkee (small earthen pot) in their hands,
containing
chimnay (Bengal horse-gram), ratthng them
as
Every now and then they take a handful

people ; but the moment any
of the gram and
one stretches out his hand to receive it, they put it into
they go along.
offer it to the
their
ovm mouth and
point to the heavens.
them repeats some ludicrous verse or other

by himself; then the rest join him and repeat the same in
First one of
chorus.
18.
Chutnee Shah. His dress
but he has a small mortar

his hand.
Having
is like
that of the jallalee,
tied to his loins
and a
pestle in
put into the mortar a little green ginger,
garlic, tamarind, chillies, sweetmeats,
short any thing eatable,
majoon, hhwig, in
he pounds them, singing, "
am
" making qazee's chutnee r " I am making kotwaVs

" chutnee P' '^ I am making soobuhdar's chutnee T "Most
Sect.
"
MOHURRUM FUQEERS.
3.
delicious chutnee
" Bravo, chutnee
times distributes some of

rally a great
it
among
the spectators
is
and as he some-
mixed with
it,
gene-
is
Occasionally both
beg some of
composed of a variety of
for being
at the time a very agreeable taste
hhung
children, there
number surrounding him.
men and women among

eat
it
^05
it
and
it
has
eatables,
but when mujoon or
young and old people, not
the
accustomed to the use of inebriating substances, are so
much
by
affected
that some
it,
insensible for hours,
lie
while others become incoherent in their speech.
Hukeem (or physician). His dress

banuwa. He assumes the character of
19-
is like
that of the
an old sage, and
having procured a lean miserable looking tattoo,* places on

his
back upwards of two hundred
little
of
seeds, leaves, fruits, flowers, &c.
and
bags, with
all sorts
either takes his seat
Wherever he
on the animal or walks alongside of him.
rests he takes the drugs off the horse; and repeating their
names, jocularly descants on the peculiar and excellent
For example, holding up a parcel
virtues of each.
" which
to the
he observes: " This contains an excellent powder
spectators,
is
a capital laxative
if
given to one whose bowels
" are regular and who does not require
it, it
gently opens
" them, procuring certainly not more than a hundred
" evacuations, and each motion reducing the patient

"
last extremity.
By
the use of
it,
to his
not the slightest vestige
" of impurity or corruption will remain nay, the very

" intestines themselves will be purged out but, that is a
;
" matter of not the
"
least
consequence.
To remedy
the
looseness, I shall administer such a bolus, that the dis-
" charge
" have a
A very
will
pill
continue even after death."
of such virtue in
my
Again
i.
c.
" I
me
possession, given to
inferior species of horse, bred in the country, value
seven to twenty rupees,
from about fourteen
from
to forty shillings.
MOHURRUM
g04
" by
"
my
if it
be
FESTIVAL.
father on his death-bed, called
exhibited to a
ba-wuqoof
Chap. XV.
jummal
(sensible
akhta, that
man), he
will in
" a very few minntes be transformed into a, fakhta, alias

" a bo y-w II qo of {or {ooV).'''' And "Here is an unjun made of a
" seed which his highness my preceptor, Zad oolla hoo
" Oomumhoo,
first
of
taught me, named jummal gota
all
:*
" a capital application, and an excellent remedy for diseases

" of the eye. If you apply the jummal gota to one eye,
" instantly both become
In short,
lota (blind).
have
" such excellent remedies, that whoever makes use of them

" dies even before
In
this
way he
being listened
" me,
"
"
*'
skill
his appointed time."
talks ironically, merely for the sake of
He adds
to.
" The Almighty has endowed
wonderful degree, with the knowledge and
to such a
of the healing art, that into whatsoever house I
enter,
my footsteps
seem to
of the angel of death."
" Doctor Sahib,

self offer to
do
feel
so,
my
it
like the
welcome approach
Should any one say
pulse
;"
to
him,
or sliould the doctor him-
he applies some of the down found on
the pod of the cowitch-|- to the end of his fingers, and rubs
on the wrist while in the act of feeling the pulse.

instant
it
touches the patient's skin,
it
The
occasions such an
it
intolerable degree of itching, that by unavoidable scratching
swellings are produced.
The
patient, in distress, inquires
of his physician what he has done to him.

other replies, " Nothing at
all,
my
child
To
Avhich the
Almighty God
" has blessed me with such powers of working miracles and
"
cures, that the
" your malady.
mere touch of
Do
my
not be alarmed.
" apply such a capital embrocation
Croton nut.
Cow-itch or cow-age.
to
finger has developed

I
it,
am now
that
it
Croton tiglium, Willd.

Stizolobiuni pruriens, P. S.
about to
will
make
Sect.
MOIIURRUM FUQEERS.
3.
205
" the artery burst, and cause the blood to flow so freely,
" that the moment

"
cease."
life
So saying, he
becomes extinct
itching will
tlie
about to apply something, when
is
him with
the patient alarmed and in a great rage, loads
abuse and walks

20. Moosafir
off.
Shah
dress, &c. is like that of the
large bag, with a

taining eatable
His
(or his majesty the traveller).
materials
He
hanuwa fuqeers.
great number of
smaller ones in
and cooking
utensils,
cari'ies
it,
con-
together
with a mortar and pestle, sieve, furnace, &c. on his back,

in imitation of a traveller, visits every
with
to
all
so well provided
is
the requisites of a traveller that he does not require
go elsewhere for anything. Sometimes going
principal ashoor-khanas,
down
puts
little
tions
of
where there
i.e.
his load, lights a fire
and takes and

a
He
makes a display of them.
there
ashoor-khana, and
deposits
himself,
it
among
it
is
to
one of the
a surguroh, he
and prepares rotee or salun,
in presence of the
surgiwoh, eating
and distributing some by small por-
the other fuqeers
for
it is
a technical phrase
among them
AVhere'er their bed, there
And where they

21.
Mogol (Mogul).
His dress
Ahmuq, but he
carries in his
He
five
has four or
The names
self.
whom
their seat,
cook and
is
eat.
like that of
Hajee
hand only a rosary and a
stick.
attendants about him, dressed like him-
of all of
Gajur Beg,* Shvdgum

with
is
sleep, they
them terminate
Beg,-f-
in beg: thus,
Mirchee Beg,| By gun Beg,
he jocundly converses
in
a jargon of Persian and
Hindee.
22.
Bayaj-khora (usurer).
the jullalee
only that some
Their dress
is
like that of
have their faces half blackened,
Lord Carrot, t Lord Turnip. J Lord Cliilly, (kyan pepper).

Lord Brinzal, or egg plant; solanum melongena, Lin.
MOHURRUM
206
others wholly so
FESTIVAL.
and they observe, "
" beauty, that I shall be the
" Almighty
"
shall
summon
will
'
Ah
at the
am
such a fair
individual
whom
day of resurrection
one of God's
this is
elect."
" profession of gaining
the
for I
who
recognized by every one,
be speedily
" observe,
first
Chap. XV.
As
will
to the
has
my livelihood by
" descended to me from my forefathers, and therefore,
" should even my own father owe me interest, were it
" merely a cowree, *

*'
to
borrow money from me,
it,
interest again
and when that time

for
God
"
it
if
first
pay me the
expired as
is
much
receives usury shall be turned
" black at the day of resurrection,
into
be
any one
and
has enjoined in the Qoran, that
" the face of every man who
He
his corpse to
him
let
it
same for the period he is desirous of having
interest of the
" the loan of
"
would not permit
buried until the said interest was paid
" wishes
"
usury,
moreover carries a paper
mine
in his
excepted.""
hand, and looking
says to every one he meets, " I have a small account
Look
to adjust with you.
here:
on such a day you
" borrowed money from me, and have not discharged the
" debt
I may remit the principal, but I shall, on no
;
" account, give up the

23.
Moorda furosh
jullaleeans lay an
interest."
(carriers of the dead).
artificial
human
Ten
or twelve
figure, shrouded,
on a
country (Indian) cot, with a shoe and a slipper under the
head for a pillow; and waving over him a broom for a

moorchhul, they put some fire on a large piece of a broken
chatty (earthen pot), or on a plate, and instead of burning
incense they burn dried
cow or horse-dung, near
Weeping and saying many amusing things,
coivree,
halfpenny).
from eighty
to
its
head.
they walk about
one hundred of which go to a pice (or
Sect.
with
MOHURRUM FUQEERS.
3.
097
through the baxars, calUng out, " This individual
it
" died without any owner; pray bestow something for its
" burial." The people of every house to which they go,
anxious to get rid of so disagreeable and inauspicious a
sio-ht,
instantly give
them something as an inducement
Should they not give any thing, but begin to
depart.
pute the point, they throw red

of offensive materials, into the
it
before them observe, " This
and
chillies, hair,
fire
is
on the
plate,
all
to
dis-
sorts
and placing
scent which will refresh
" your spirits smell it well for it is the odour destined

" for you after death." They get vexed at this, and in
;
order to get rid of such an additional annoyance, they

hasten to give them a
trifle
and
on the other hand,
these,
never depart until they get something.

24. Jliar shah (king tree).
jullalee.
fruits
carries
"
on
it
His dress
is
that of the
He
takes a small tree, suspends various kinds of
its
branches,
ties
a crow to
by the
it
about, calling out, " Take care
for a black
owl has made
" the prince of
fruits !"
its
and
legs,
crouch down
appearance and devoured
concluding with " Hat, hat hhu-
" gorayf^
25.
Jogeean (Hindoo mendicants).
Four or
men
five
having rigged themselves out in the garb of Yimdoo jogees

(mendicants), go and remain at the ashoor-khanas
playing upon
seetar, duff,
and
dholkee, and khunjeeree, sing-
songs, elegies, mournful ditties,
and funeral poems,
in
beautiful manner.
26.
Buqqal (a Hindoo shop-keeper).
He
one of that caste, viz. on his head a turban
cow-dung
streaks of
is
dressed like
on his forehead
ashes, with a spot in the centre,
made
with a mixture of turmeric and quicklime, or sundul and
An exclamation
for driving
away
birds, &c.
MOHURRUM
208
turmeric;
his
to
Hindoo ear-rings
minical thread)
pogool (alias kootidjil) or large
ears,
suspended from his neck, a zoonar (Brahon his wrists, kurray (bangles)
fingers, gold or silver rings
hand an
iron style
on his
round his waist, a kurdora,
his loins, a white punchee.
and round
Chap. XV.
FESTIVAL.
He
carries in his
and a bundle of palmyra leaves whereon
to write his accounts.
One accompanies him
in the
uniform of a sepoy, who,
ever and anon, beats and threatens him, saying, "
" here, you
fool,
Look
you have considerably overcharged me."
He, on the other hand, not understanding a word the sepoy

says, returns him, in joke, plenty of abuse in his own
peculiar phraseology.
Showhala (or boy).
27.
pretty boy, deck
him out
They
select
an uncommonly
in female apparel of gold or silver
tissue,
and adorn him with a superfluity of ornaments and
jewels,
and
seat
him on a small eminence.
sumes a very sedate
countenance, jesters
While he
as-
and buffoons
stand below, and say a variety of obscene and ludicrous

things, endeavouring
to
make him
laugh, but in vain.
Should he, however, betray the slightest
symptom of a
smile, they instantly drop a curtain to prevent its being
perceived
by
the spectators,
and a few minutes afterwards
raise it again.
28. Sur-e-hay-tun,
headless).
In some ashoor-kJumas, one man, by some con-
trivance, conceals his

cot,
tun-e-haysur (head bodiless; body
head under ground or under a country-
and only displays
his
body
while another buries his
body, and makes his head appear above ground, to represent a
decapitated corpse.
Between these they place a
bloody sword, and sprinkle the spot with a red dye to imitate
blood.
Sometimes two persons, resembling robbers,
are seen there
and a man, acting
in the character of a
Sect.
my
MOIIURRUM FUQEKRS.
3.
woman,
"
sits
209
crying and saying, " Robbers have murdered
may
brother (or husband); bestow something that I
" go and bury him."
Nuqiee shah (king
29.
He
of the jnUalee.
a number
A large
that
is
keeps about him a dog, a cat, a
crow, and an ass, and relates

anecdotes.
His dress
Story-teller).
rat,
of most amusing
concourse of people always surround
him.
Kummul
30.
Two
shah (king Blanket).
or three people
made a
take each a country-blanket, and having
hole in
Advancing forwards, and
put their heads through.
it,
step-
ping backwards, they repeat verses replete with ludicrous

allusions, such as
Upon my wedding day a good fat cock Avas slain,

And with two pounds of rice we fed ten thousand men.
penny was provided for a treat so grand,

the bills were paid three farthings left in hand.*
Chorus. Say, how how how ? Say how how how? Say how how how
And when
Why
so so so
why
so so so
why
so so so
Again
INIy doating mother reared me with tenderness In stores ;
She decked me in a blanket, and turned me out of doors.
31.
One in
Khogeer shah (king Saddle).
the dress of a
neck and
jullalee wears a khogeer (a native saddle) round his
a red sytee
wound round
his
parcel of boys, calls out,
" you
am
going
to get
head
"I
am
and promising a horse to
going to get a horse given
a horse given you
I"
Six or seven
lads, dressed
in blankets, or like jiilla lees, call out,
him, "
he has proved himself a
Now
" proved himself a confounded
liar !"
liar
He
following
Now
only answers as
Lit At my marriage was slaughtered one cock

Half a seer of rice distributed to lak'hs!
At my wedding was said to be expended one pice
But on settling accounts remained three quarters.
:
he has
MOHURRUM
210
he goes along, " Ha7i
" horse given you
haw
(yes, yes), I
Chap. XV.
FESTIVAL.
am
going to get a
!"
Sometimes he repeats verses somewhat

In every lane, in every
The heaps
to this effect:
street,
of sweetmeats rise
Nose-jewell'd damsels, not less sweet,
View them with longing

32.
or
He
Shurahee (a drunkard).
hanuwa^ having a black
eyes.*
is
dressed as ajidlalec
alif (or letter
on his forehead, with a grog-bottle
A thus
filled
1,)
marked
with shurhut or
water in his hand, repeating verses and sentences of the
Qoran
in praise of wine,
and imbibing
Many
in liberal potations.
of the
it
at the
Mohurrum
same time
fuqeers
sit
with him for two or four days together in the same spot,
contending and disputing on the subject with
ment and controversy ;
as in the
much
argu-
Qoran God has pronounced
both drinking wine and eating pork to be unlawful
yet
he, declaiming eloquently on the lawfulness of his beverage,
helps himself to
it.
He
sometimes wears a leathern zoon-
nar (or Brahminical thread) around

33. Qa.êef-e-Lneen
priest
and the
and Qa%ee-e-Bay deen (the cursed
irreligious priest
They wear a
lains).
his neck.
large
alfci,
that
is,
the devil's chap-
a leathern cap, and flaxen
beard and mustachios, and counting chaplets which they

carry in their hands, they disseminate their religious prin-
and doctrines among the people ; but all ironically.

Thus " He that prays, fasts, or gives alms, will be ex-
ciples
" alted
In every lane
And
t
to the seventh hell
Qazee
he that gets drunk, gambles,
traversed, I beheld heaps oi goolgooleean

at them longing looks,
nuf k-(or Boolaq-) lady casting
signifies a judge or magistrate, civil or ecclesiastical
the latter only, or rather a priest.
here
Sect.
MOHURRUM FUQEERS.
3.
211
" commits adultery, accepts of usury or bribe,

" doomed
will
be
to the seventh heaven.""
This man has
34. Nicwivah (nabob).
whole body
enormous cap or turban
straw, wears an
wound round with
his
of the same material, long flaxen beard and mustacbios.

He is mounted on horseback, and has four or five people
attached to his train, one of
whom
carries a chair, another
a hooqqa (consisting of an earthen vessel with a bamboo

fixed to it), and like other great folks, he talks big, and in a
peremptory tone delivers his commands
mounting
Avhile in
his horse
to his dependents,
he frequently tumbles over on
the opposite side.
Maykh Shah
35.
(king Tent-peg).
He
dressed like one
is
of the jallalee, but has a few cords tied round his waist, to
the end of one of which a parcel of tent-pins are fastened,
hand and a mallet

he meets
" dare
"
"
'
in the other,
humph
!',
I'll
I'll
you dare say
if
if
you dare look
hammer
36. Kliodon-garon
carries a tent-peg in
and says
" If you dare speak,
stir,
silent,
He
the ground.
trailing along
to every
hammer you
me,
'yes,'
at
if
if
one
;
one
whom
if
you
you dare say
you dare remain
you."
(dig and bury).
He
head a straw cap or turban encircled with
wears on his
I'opes
on his
body, a mat with a hole in the middle through which the
head
is
thrust
his waist
is
entwined with ropes
he carries
on his shoulder a spade, and on his back a tuttee (or frame).
Thus
"
attired he goes about,
please, I take hold of,
saying,
" whomsoever
throw down (kliodon-garox\^, dig
" and bury (or k'hoda (/ara), have dug and buried and
" should he speak, I throw a few additional tuttees (or
" frames) of earth over him. For digging a small grave I
;
" charge a hundred rupees, for a large one,
At
times he stands
still,
five rupees.""
eulogizing the beauty of his suit

p 2
MOHURRUM
212
of clothes, saying
"
deel.
Si.
"I
jama and a
am
and armed with a pickaxe;" as
well as a variety of other pleasantries
when he
chief,
hole,
sees
and through mis-
a villager, he quickly digs a small
and catching hold of him lays him down

" Arise, thou dead, and eat some klieer
up
nearly suffocated, gets

oif ;
in
Then one
throws a few spadefuls of earth on him.

to him,
mim-
in a turban,
decked out
shdl,
Chap. XV.
FESTIVAL,
and
it,
observes
and he,
and runs
as quickly as he can,
while the others enjoy a hearty laugh at his expence.
37. Hoon7ioor
Hosein kay fiiqeeran (fiiqeers of
Hoonnoor Hosein). One or two, dressed

save that their alfa
is
like the
St.
banuwa,
dyed with red ochre, and that they
have over their ears ringlets of natural or
hair,
artificial
carry in one hand a small tray, or a soopfee, with a couple
of cakes of dried cow-dung on
covered with ten or
it,
twelve beautiful gold and silver-tissue handkerchiefs, and
adorned with flowers

over
in the other a moorchliul
declaiming in praise of
it,
it
thus
"
The
waving
remains of
" a personage of no small consequence are concealed here
" he performed wonderful miracles. Whoever will undertake

" a visit to his tomb and make the circuit (tuwaf) of it, shall
<
never experience the torments of
<
tition
him, and
When
make your
hell-fire
requests
any express great anxiety
therefore pe-
known unto him."
to see the gentleman,
he
removes the handkerchiefs one by one, with great dilato-
and
riness,
at last displays the contents of the tray
beholding which, those

feel quite
38.
for a sight of
on
it,
ashamed.
Namik
Nanuk^.
who asked him
shah, alias Natiuk pimthee (a follower of
Four or
five
men assume
this character.
They
wind round their heads two or three coloured sylees, or

wear white caps ;
in the centre of their foreheads is a teeka
(or spot) of lamp-black
sundul
their faces are
besmeared with
on their necks are a gooloobund, heemaeel, and a
Sect.
MOHURRUM FUQEERS.
3.
213
necklace of white beads ;* round their waists two coloured
and they carry
doputtas are twisted;
in
their
hands a
couple of clubs.
They
visit
every ashoor-khana, and to the music of their
clubs struck together, they sing verses in honour of Hosein.
Their dress
39- Gliuggree walay.\
either white or
is
Their faces and bodies are rubbed over with cowdung
red.
ashes; they wear on their heads a doputta witli a sylee^

or a quantity of fringe, tape, thread, or either broad or
narrow gold or
gold or
silver tassels
have gold or
wound over
silver lace
dangling from
silver
it,
it
or only sylee, with
on their ears they
toorra (or feather cockades)
round
each arm three handkerchiefs are tied a la Mujnooan, and
round the upper arm ha%oo-bunds or bhooj-bunds (armlets)

a lungotee or loong rovmd their
loins,
and on
their right
ankles a tovray.
One of them precedes
the rest with a
and two standard-bearers carry the
lamp
colours,
in his
which are white,
All of them, with the exception of the
green, or red.
adalut shah, wear on the right thumb a couple of

grees
hand,
g''hiig-
and while repeating the versified narrative and eulo-
logies of Hosein, they
keep time by rattling them.
In front of the band of fuqeers, a couple of boys, or
rumnay walay,
each having a painted earthen-pot with
some gravel
or with a chown-ur^ in their hands, dance
or rather
in
move
it,
their legs
backwards and forwards
the conclusion of each verse, by stooping

getting
up quickly, they mark
Such
as Rajpoots wear,
made
and at
or sitting,
and
time.
of sunk'h, or a species of larg;c
shell.
vom. gliuggree, which are hollow
1)rass rings
worn on the
tliunib,
containing a few brass shots which tingle on being shaken.

J
Chown-ur, or chownrce, an instrument for driving away
flies.
MOIIURRUiAI FESTIVAL.
214
Two
Chap.
XV.
or four adalut shahs (p. 191-) stand on each flank,
or walk
up and down
in front,
with drawn swords in their
hands; and two men act as sang burdar (spearsmen),

they carry a spear, or a long thin
spear, rolled over with
two or three kinds of coloured paper,
any where, they
tie
to prevent other
When
the latter
the sangs in the middle like a
pair of scissars, and stand with

distance,
i.e.
in the shape of a
hands, and go before the guroh.
in their
halts
bamboo
them
in front
a short
at
gurohs approaching them, and
continue reciting verses in praise of \he\x javelins.
These have Wkewhe a, sur guroh (chief of the troop), and
many
in
respects resemble the
lee,
is
like that of
a poo7iggee*
in
his
hand.
band, and perform at every place
Ten
or twelve form
many jugglers'
41. Chindurr shah (or king Ragamuffin).

his
ihejuUa-
but he wears a toorra or feather on his turban, and
carries
this
hanuwas.
His dress
40. Ga-rro-ree shah.
tricks.
Aman encircles
head with a quantity of rags, which he also suspends
round
his neck,
hanging down to
quietly walks about the lanes
his feet,
all
and thus he
and baxars, without uttering
a single word to any one.

42.
A'hitid-ur shah (Tatterdemalion, or king Clout).
Eight'or ten
men wear
rags on their heads, or only kldnd-
rray\- round their necks, and cholnay; have
k""
hind-ray
handkerchiefs in their hands, and going in front of each
ashoor-khana,
come
to kicks
first
flog one another with them,
and blows, and
falling
down
roll
and then
and tumble
themselves about on the ground.

43. Gculeex
shah (king Filth).
He is marked with
a black
teeka or spot on the forehead, and wears a raw leather

of musical instruments, Appendix,
Poonggee: Vide
Several folds of old cloth, chintz, rags, &c. sewed together in the
form of a thick
quilt.
list
Sect.
MOIIURRUISI FUQEERS.
3.
gooloohund and a lunggotee.

ointed with honey, to attract
He
it
has his whole body an-
and walks about,
flies,
ing satirical and ludicrous verses
215
sinfr-
and invariably makes
a rule to go into the midst of a crowd.
self
(king Bear).
shah
44. Reechli
man
dresses him-
out in a black goafs skin with the hair upon
two or three fellows dressed
in blankets
45. Boorr-boo-rrook
four
men
devotees
They go about
women and children.
shah (king Double-drum).
that
name, wear their
an enormous turban, made up

colours, a
waist,
in
representing this character, of a class of
of
jama and
and carry
Whenever he
all
every
Two
or
Hindoo
They wear
garb.
of two or three different
eezar, with a doptitta tied round the
in their
sees
and
run after him,
imitating the growling of the bear.

lane and hazar frightening
it,
hands a hoorboorka. *
a person approaching him, he says, " I
saw a good omen to-day you will become a very wealthy

" man, and receive a palkee, an elephant, and a horse, in a
" present."" Thus saying, he goes about sounding his boor*'
boorka, and blessing people.

46.
Marwaree.
waree.-f
They
Their dress
stick a long
book of accounts
in the
pen
is
like that
hand, and one or two bags
small broken pieces of earthen-ware, the mouths

sealed, placed
Mar-
of the
in one of their ears with
tied
on the shoulders of one or two men
full
a
of
up and
;
they
have them carried along with them to represent bags of

rupees or gold-mohurs
and walking about, they say in the

every one they meet, " So long we
Marwaree tongue, to
" have had dealings with one another, let us now settle our
" accounts; for I am about to proceed to my native country.
small double-drum.
Marwm'ee, the inhabitants of Marwar, a division of the Ajmecr

province, to the west oi Jyc-Nuggur.
t
MOHURRUM
216
"
My
FESTIVAL.
an absence of twelve years, has
wife, after
" me that she has been brought

quire, saying,
" for the
" No,
It is
I
sir;
" conceived
and such
the case with
is
my
" ing of
it
women
this, feel
many
round him
Those of the Marwaree
much ashamed and angry
very
(his majesty
or cloth, and paint
his
it
A hole
it
on
it,
They
from the back

it
to the belly of the
stands on the ground, with

to represent
while his body and legs
down
The camel
concealed within
with
legs above ground, to the waist of the
its
body.
thus equipped, goes dancing with

so well formed, that
man being
visible
con-
over with a colour resembling that of
is left
calf, are
is
while the
over with paper
head and chest above the earners back,
man mounted
It
on
This fuqeer
king Camel).
bamboos, cover
and the man entering
its
caste,
ludicrous things, that people eagerly crowd
Oont shah
the camel.
to the
to listen.
struct a small camel with
figure,
of our caste,
and he on hear-
to be,
spectators enjoy a laugh at their expence.
47.
he replies,
becomes so delighted, that he prepares luddoos
distributes them.'"
says so
dream, and she
and on the birth of the child send word*
sexes,
hearing
in
you
forth children without the union of the
" husband wherever he may happen
" and
any en-
wife bear
probably some other person's
" that they bring

"
how could your
had a meeting with her
Avritten to
When
to bed."
XV.
" Mr. Merchant, why you have been here

twelve years,
last
" a child ?
Chap.
and
its
were
it
is
to the
fastened,
man, who,
round every allawa.
it
not for the legs of the
low stature,
it
would with
diffi-
culty be distinguished from a real one.
The
natives are likewise in the habit of transmittinof
money
to
their relatives and friends at a distance by the hands generally of

friends,
sometimes of a mere acquaintance
and
they are not oftener robbed of such remittances.
it is
surprising that
Sect.
LUNGGUIl NRKKALN^.
3.
Lunggur Neekalna
017
(or the taking out the anchor),
is
as
follows
Men
women sometimes make vows,
as well as
that if a
son or daughter be born to them, they will take out a
lunggur (anchor) annually, for three years, or for twelve,

or as long as the child lives.
In the event of the death of
whom
the parents, the individual for

fulfils it himself,
by carrying out
Those who have thus

general on the
fifth
Uhun
his
the
vow was made
own lunggur.
vow-ed, perform the ceremony in

{i. e.
the fourth day of the
month
Mohurrwn);
In short, it
may be done on any day between the fourth and tenth.
They fasten to the waist of the boy or girl a string of
sometimes not until the sixtli.
flowers, or of the leaves of subzay, with or without an iron
They
chain,* both long enough to trail along the ground.
put into one hand of the child an ood huttee kayjhar (benjamin-pastile tree)
into the other, a silver
ullum of two or
four annas' worth, or a golden one of ten or fifteen rupees'*
and holding a canopy over him, he

sides
nut
by a crowd of boys, each
leaf,
or a
is
accompanied on both
carrying, for shew, a cocoa-
In ten or twelve red earthen jars
little flag.
they put shurbut, and covering them with earthen saucers,

place a small pot on the top of each.
To
the necks of the
jars they fasten garlands of flowers and subis ay-leaves with
red thread, coat them outside with sundul, and carry them
in
bhungeean (hangies)
they have sugar or goor

kViichree,
or on Coolies'' heads
;
in
trays
in a couple of dishes polaoo or
some ready money, benjamin,
flowers, a bundle
of wood, accompanied with music, fuqeers of the banuwa,
ghuggree^ &c. kind. If it be at night, they are accompanied

with flambeaux
This
and
is
fireworks;
and loudly vociferating
intended to represent the anchor.
MOHURRUM
218
" Shah Hosein /" " Eea
Eemam r
burning benjamin they proceed

reaching
it,
Chap. XV.
FESTIVAL.
"
to the
Eea
Allee /"
and
ashoor-khana.
On
having walked round the allawa three times,
and thrown the bundle of wood

in presence of the ullums,
into
and
it,
oWered. fateeha
the moojawir (or proprietor)
puts the, flowers which were brought, on the punjay; takes

the lunggtir from off the loins of the child, and gives the
benjamin
tree
back
to the party
keeps the plate oikliichree
or polaoo and a couple of jars of shurbut, together Avith the
Then
ready-money offered to the ullum.
having, after
fateeha^ poured one or two g'hurray of shurbut into the

allawa, and with the retinue returned
manner
home
in the
same
as they went, the attendants are entertained with
kViichree, shurbut, duhee, chutneeax\, sabiay, turkareean,
without animal food or
fish.
In some countries the poor and indigent, Hindoos as well

as Moosulmans,
make a vow
for the child, or merely as
an
offering, that in the event of success attending their wishes,
they will take or send to the shudday, one or two small
and three or four pots of goor-shurbut, toge-
silver ulltims,
ther with some kliichree, one and a quarter or one and a
half pice as a churagee, and some benjamin and flowers

for the ulhims.
The
whether
nobility
it
pomp and
be
and the wealthy
to fulfil
state, e.g.
on elephants
a vow or not.
also
take out lunggur,
This they do
in great
First proceed the standards carried
then follow rocket-men, drummers,
ceeded by a line of infantry

chee in howdas, playing
in the rear of
Sic.
suc-
them nuqar-
then again come the khashurdars
(matchlock-men), a number of respectable people, some on

elephants, others on foot
men
firing off muskets (or
locks), horses richly caparisoned, musicians

porters, carrying branches of lime
and
match-
followed
orange-trees,
by
and
Skct.
MOIIURRUM NUZUR-0-NYAZ.
3.
abundance of cocoanut-leaves.
219
After that a shameeana
(canopy) embroidered, or of plain white cloth, under which

goes the individual in whose name the vow was made, with
the wreath of flowers, and a silver chain fastened on to his
loins,
holding in his hands ten or twelve small silver ul-
Imns, and four,

dancing-girls
five,
or six benzoin-pastile trees.
Sometimes
accompany them, repeating murseea
round about him
call out,
" Eea Allee
Eea
and
Allee
all
Eea
Hussun ! Eea Hussun ! Eea Hoseinl Eea Hosein!

Doolhal Doolhar
When they send the hmggur merely for the sake of their
own
welfare, or as an offering (and not to fulfil a vow),
carried
by a
it is
servant under a shameeana^ accompanied
two or three caldrons of
k''hichree,
by
one or two pukVialsj
and hundreds of earthern pots of shurhut prepared with

sugar-candy, soft sugar, &c. having cloths tied over their
mouths; and one or two bundles of wood, also covered

with red cloth.
in an
If the person vowed for pleases, he rides
ambaree^ or hoivdaf. Last of
beating, on an elephant or camel

to the particular
I shall
Nyaz
now
(or
ulkim
to
all
come the nuqaray,
and thus they proceed
which they had vowed to go.
describe some of the
Mohurrum vows and
3Iohurrum Nuzur-o-
oblations) as practised
by
women.
They
" come
voav thus
" If such or such a thing which
to pass, I shall, fasting,
I wish
sweep the ground around
" such an ashoor-khana''s allawa with my Avet locks." Or,

" I shall bathe my head in fire." In which latter case she sits,
having her head covered with a sheet, and the moojawir (or
proprietor) throws some
fire
on her head, with a kufgeer
Ambaree, a hoivda with a canopy or cover.

open litter fastened on an elephant, and used
east, in which the nobility travel.
t Hoivdn, an
in
the
MOHURRUM
220
SHUB-GUSHT,
Chap. XV.
it
off again
fast with
no other
(skimmer), three times, and as readily brushes

Or, " I shall break
with a moorcKhul.*
" food than what
Or "
procured by begging."
is
at such
" an ashoor-khana I shall burn a ghee lamp and have

" fateeha offered over sugar.'"' Or, " I shall suspend to
"
(lit.
" a
,"
^^
mount on) such an idlwn a
silver
roteJ'''
flower gejid
Or, " I shall go and
ullum an unripe or a
guhwara
or
on to such an
tie
which I have had
silver lime, over
fateeha offered."
When
their
own
and
to
Shuhadid ka roz
made on
dom
the tenth of the
i. e.
what they may
the
is
(Ik.
day of martyr-
put into her nose.
it
by the goldsmith, under
the tahoot borne on men's shoulders.
a 600/07
add some
month Mohurrum), they have
inserted into the ears of their boys
girl,
collect
at
and having had a gold door or baoolee
(ear-rings)
;
Or they go and beg
vows most rigorously.
ten or twelve houses,
money of
accomplished they
particular desires are
their
their
fulfil
If the offspring be a
The
goldsmith at the
same time receives a present of some dal, chawul, goor, and

a few pice ; or merely a few pice.
On the night of the tenth k''hun takes place the Mohurrum kay Shuh-gusht (or the Mohurrum nocturnal perambulations).
On
that night an innumerable throng of
men and women,
Hindoos and Moosulmans, in short the people of the neighbouring villages from the distance of eight or ten miles,
assemble, and the shopkeepers also decorate their shops on
the occasion.
All the ullums, (large and small), taboots, hooraqs, &c.

Moorch'hul, a fan for drivinc; away flies, especially made of peafeathers, held over great men as a token of royalty, &c.
Also used at ceremonies with the same view such as over ullums,
cock's
&c., at the
mohurruw, and on other
occasions.
MOnURRUM SHUHADUT-KA-ROZ.
ooi
Skct.
3.
after
fateeha has been offered over sheerhirrinj, polaoo^
sJnirhiit, kliichree, &c.
taken out
in the
by the lower
watch of the
niglit,
name of
the Hoosnein, are
during the
classes of people
and by the great
at
first
about midnight,
accompanied with flambeaux, fireworks, haja hujuntur,

tasa mw'fa, the various troops of fuqeers (called mayla),
and dancing
girls reciting
murseea
or sometimes Avithout
Having performed with them
any music, &c.
the circuit
of their respective allawas thrice, they traverse every haxar
and lane, burning incense and Benjamin-pastiles, making

lamentations, and repeating murseea nowh.
this with great noise
Alliums, tahoots, he. to
daybreak, or somewhat
ullums down
laid the
Having done
and bustle, they return home with the

their respective
earlier,
ashoor-khanas at
next morning
and having
to sleep, betake themselves also to
rest.
Some people,
above-mentioned /aêe/i,
after offering the
instead of taking the ullums, &c. on their peregrinations,
merely perform the circuit of their allawas three times,

bring them
in,
and lay them aside {thunda kurtay
lit.
cool
them).
The
is
next day (tenth of
Mohurrum
or eleventh kliun)
the Shnhadut-ka-roz (day of martyrdom).
On
it,
from nine a.m. to three
p.m., generally
about nine
or ten o'clock in the forenoon, all the ullums, &c. from
every ashoor-khana are carried with the same

state as
on the preceding night, save without
the Kurhulla
ka mydan
(or plain
pomp and
lights, to
of Kurbulla),
i. e.
plain near the sea or any river or tank, whither they are
annually in the habit of carrying them.
On
taking
out
ashoor-khanas, they
the
first
ullums,
&c.
kindle the
from the different
fire in their
respective
allawas, go round them three times, and with the ullums
MOHURRUM
220
After that they put
facing the Qibla perform fateeha.

into a
little
Chap. XV.
FESTIVAL.
earthern pot a half or a whole pice, with some
milk and shurbut, and having adapted a cover to

at
it
the bottom of the allawa, and
forming a
little
mound
over
it,
The
something
the
to
is
proceed to the plain
it
following year,
dug, the pot formerly buried

giving
earth,
and having stuck up a
branch of the pomegranate tree on

of Kurbulla.*
place
it,
up with
it
fill
when the same
found
spot
is
and the women, by
moojaunr (proprietor) of the
ashoor-khana, obtain the pice which was put into

ing bored a hole or attached a ring to
it,
Hav-
it.
they suspend one
of these coins to the necks of each of their children, with

the view of warding off evil spirits.
Some
people, after the allaiva
shurbut over
it,
and place on
it
is
closed,
pour a pot of
the vessel wliich contained
inverted.
it,
Some burn a
light
on
it
every night, for three or for
forty days.-f
Some,
chiefly shopkeepers, to fulfil
made, throw
vows
wliich they
have
at the iillums, &c., as they pass their shops, or
on the plain of KurbuUa, handfuls of nuqol, rayooreeaw,

or cowries
and women, esteeming such cowries or
sacred, eagerly pick

rately,
shells
them up, and threading each one sepa-
suspend one round the necks of their children, in
order that they
may be
preserved from the attacks of the
devil.
In the progress of the ullums, &c. towards the plain,

whenever they meet with an ashoor-khana, they
at
and proceed.
it,
For further particulars of
H.
offerfateeha
Ali's description, vol.
fin
i.
this
imposing spectacle, vide
]\Irs. ]\I.
p. 81.
imitation of visiting the grave of the deceased on tliose days
after death.
Vide chapter 39 and
40,
plain of KURBULLA.
Skct.3.
Some vow
223
that should they recover from
disease with which they may be
afflicted,
any particular
they
will, in front
of the ullumox tahoot, go rolling on the ground,
be accomplished, they
tie
all
(or part
Should such wishes
of) the Avay to the plain of Kurbulla.
on a loong which covers the pelvis,
the rest of the body being naked, and roll themselves on
Women
the ground.
perceiving them thus rolling,* throw
water on them to cool them

clearing the
while their friends precede,
the crowd, and removing any
way through
stone, bone, thorn, or other obstacle

tlieir
At
on the road, to prevent
sustaining any injury.

the plain of Kurbulla an
assemble
rich
denominations.
to pass
immense concourse of people
and poor, great and
through
The crowd
it.
great, that
is so
In some
small, of all classes
it is difficult
parts, shopkeepers of every
and turn which way you
description erect booths;
and
will,
you see nothing but shops full of fruits, sweatmeats, pansooparee, coffee, sook''hmook''h, all sorts of play-things, majoon,
bhung, &c.
and here and there are
jugglers, wrestlers, bear
to
be seen tumblers,
and monkey-dancers,
&c., whirli-
gigs and swings (in which their owners allow people to
swing, on paying some jjice)
and spectators
sitting
awnings, or in tents and raootees, enjoy the sight.
under
There
are also abdar-khanas, where water and shurbut, are dis-
pensed
and water-carriers going about with leathern bags
full of water, ringing their
cups
and
either
few cowries or gratis (in which case they

sibbel, i.e.
by taking a
call
out sibbel,
gratis, gratis) they give the people water to drink.
Having placed the
taboots, ullums, &c. near the water-
edge, and given fateeha in the
* Probably
in the
name of
the Hoosnein and
middle of a sultry day, under a burning sun, on
a heated, dusty, or sandy road
MOHURRUM
224
Chap. XV.
FESTIVAL.
the martyrs over rote,^ shtirhut^f choo7iggay,\ boottee,
polaoo sweetmeats, they distribute part of
k''hichree,\\
on the spot and bring the
home
rest
Those who can procure even the
as a sacred thing.
snmllest morsel of this

;
and partake of
all
the tinsel about
food, consider themselves very fortunate

it
it
with great satisfaction.
After the fateeha, having taken off
the taboot and removed the ullums out from the interior,
they take the two models of the tombs that were in
Some bring home
dip them in the water.
In which
one express a wish to liave any part of
the paper net-work, &c. no objection
The
and
the taboot un-
injured, wliile others throw them into the water.

latter case, shovdd
it,
taboots that are brought
is
made.
home unmutilated
are set
as they were before, for the three days** following.
up
After that, having offered fateeha, they take off the net-
work paper, &c. and keep
From
it
for future use.
the ulhims they also take off the dhuttee, flowers,
ornaments, &c., which they put into puttaras, dip them
naked
Men
the water two or three times, and wash them.
in
and boys, Hindoos
Moosulmans, eagerly run
Rote, sweetened wheaten cakes besmeared with siindul.
t Shurbut,
new
as well as
made
of goor (raw sugar) and water, and prepared in a
red pot.
Choonggay, or fried cakes made of wheat
flour,
sugar (or gooi-)
and ghee.
Boottee, or a mixture oi tijar (curdled milk) and rice.
II
K'^hiehree, that variety prepared with meat.
^ During
the
first
ten days,
it is
the real bodies of the martyrs)
supposed
to
be alive (or to contain
when no European
is
allowed to
now the corpses being removed and this bier of no

further use, may be kicked about and any thing done with it.
* Mohummudans reckon part of a day for the whole
thus, what
they mean by three days, is, the day on which it is brought home
touch
it;
but
and the two following.;
Whim,
i.
e.
the eleventh,
twelfth,
and thirteenth
Sect.
PLAIN OF KURBULLA.
3.
and catch the drops of water as
into the water after them,
they fall; and conceiving

virtue), drink
it,
225
it
and apply
it
good (possessed of peculiar
trays; and having covered
After washing
to their eyes.
them, they lay them in puttaray,
(i.e.
rattan boxes), or on
them up and
offered
over some of the before-mentioned food, distribute
fateeha*
it,
carry-
ing a small portion home.
The
booraqs and nal-sahihs do not undergo the operation
of ducking.
former
is
They
home and
are taken
laid aside;
the
painted afresh, and the latter annually besmeared
with sundul.
Waving moorcWhuls on
burning incense, repeating
all,
murseea and alweeda, they return
khanas ; and
there having set
to their respective ashoor-
them down and made lamen-
tations over them, they offer fateeha, eat,
the victuals brought
people retire to their
The
home.
own
and distribute
After which the different
houses.
booraqs and tahoots have only a thin cloth curtain
thrown over them, and are brought home as the ullums

their ashoor-khanas,
The
and placed near the
to
latter.
ullums^ &c. which were not taken to the plain of
Kurbulla are
this forenoon
taken out, and
made
to
perform
the circuit of their allawas three times, bathed, fateeha

offered,
and the food distributed.
Those who have become fuqeers^
either at the plain of
Kurbulla, or having come home, bathe themselves, and lay

aside their mendicant's garb, &c.
sylee
and those who had worn
and gujra^ either throw them away
wet them and bring them home.

qeers^ previous
T\\e fateeha
iillums.
is
to
taking
off
And
into the water, or
every band of fu~
their fuqeei^s
dress,
have
offered either before or after the bathing of the
MOHURRUM
226
FESTIVAL.
Chap. XV.
fateeha offered in the name of the Hoosnein over sweetmeats, send some of
rest
among
and distribute the
to each sur-guroh,
it
Sometimes
themselves.
the fuqeers
all
in
sit
the market-place at the plain of Kurbulla, conversing toge-
Some do
On
and
a short while,
ther for
not change
\\\q\x fuqeer's
in every
house they
and having
name of Mowla Allee and
the Hoosnein, they eat, distribute
From
away
that
after tlie third-
till
curries, meat, &c.
uttered /rtêe^rt over them in the
give them
habit
day (the s1mhudut-ka-roz)^
that
must cook palaoo or kViichree,
funeral eulogiums.
reciting
among
their friends,
and
in charity.
day (the 11th k'him), the generality of people
commence eating meat, though some not
until the twelfth or
thirteenth.
Some people on
take out what
which
the shiihadut-Jca-roz, in the afternoon,
consists in little
pieces of
run ka
called
is
rzm ka
dola,*
made
of thin
square frame-works
bamboo, somewhat
covered with white cloth.
same pomp
taboof, or
in the shape of tahoots,
These are
carried,
and
with the
and state as the tahoots were, to the plain of
and on returning thence they run with them,

calling out, " Deen ! Deen .'", and every now and then
halting and repeating murseea, beat vehemently on their
Kurbulla
breasts
and having brought them home,
they were before,
till
the third
day
set
them up
when they
after,
as
are
taken to pieces, and reserved for future use.
The xeearut f
of the ullums, or the third-day teeja^f fol-
They are intended to represent the boxes in which the heads of

the seventy-two martyrs were carried (vide page 168), and sometimes
are
composed of that number,
as in Beng-al.
that
t Zeearut (or the visiting);
on
the third day
after
is,
of the grave of deceased persons
their demise;
which
is
also called
Teeja,
meaning
Sect.
lows.
ZEEARUT OF ULLUMS.
3.
On
the 12th kliun, they again
sit
up
007
night reciting
all
Early
murseea^ reading the Qoran and Mudh-e-Hosein.'^
next morning (the 13th kliun), they prepare polaoo or

with meat, or Whichra, and shurbiit, &c., and
Tc'hichree,
having offered /aêeAa in the name of the Hoosnein^ they
and distribute them
eat
near the ullums

betel-leaves, &c.
That night they
in charity.
place
all kinds of fruits, flowers, urgujja, uttur,
and
after
the fateeJia, distribute these
likewise.
They
take
down
the sheds that were erected in front of
the ashoor-khanas, and lay by the ullums in boxes.
Should they have borrowed the dhuttee clothes from any

one, they go and return the same to them
tukhtee
bought
(i. e.
but
if
they be
covered with gold and silver-leaf ornaments),
in the baisar, they reserve
them
If
for future use.
any one at that time desire to have part of them, they grant
receiving something
it,
by way of a nuxur
in return
or
give those away, which people had brought and mounted
on them,
Women
to fulfil vows.
generally take these and
them round the necks, or upper arms of
tie
their children,
to prevent the shadows (evil influence) of Genii
from
falling
Some
and Fairies
upon them.
likewise observe the tenth, twelfth,
day of mourning,
&c., nay,
and
fortieth
some even the intermediate
days, when they cook various kinds of food, have fateeha

offered over them,
and eat and distribute them.
meaning " the third day," when oblations are
offered.
For further
particulars, vide chap, xxxix.
Mudh-e- Hosein, or eulogiums on Hosein.

on the fortieth day, which happens on the twentieth of the
following month Sufiir, and in some part of tlie country is held as a
t Chiefly
festival called siir
tun, or
head and body, in commemoration of the
junction of the head and body of Hosein.
Q 2
MOHURRUM
228
Some perform
and chap,
the fortieth clay teeja (vide note p.
Whether
and
if
227
and
to
they please, invite the assembly by
the crowd meet during the day or night,
they come in parties in succession,

short time,
Chap. XV.
and on that day assemble a great crowd
xl.),
repeat murseea
letter.
FESTIVAL.
recite
murseea.
the melancholy narrative,
make
The dimgul-kurnayivala,
sit
The
in the
assembly for a
auditors, on hearing
grievous bewailings.
assembler of the crowd,
i. e.
offers to the inurseea-reciters coffee, betel-nuts, sook''hniook''h,
or sweetmeats
and those who can afford
it
entertain
them
with dinner.
From that day till the following

mohurrum mourning.
year there
is
an end of
the
During the
any
Avork,
thirteen festival days
intoxicating liquors, nor marry, &c.
pen
Moosulmans never do
perform no conjugal duty, and neither drink
to die, they are, of course,
funeral rites
Should any one hap-
obliged to perform the
but, with this exception, they do no w ork of
any description whatever.
TAYRA TAYZEE.
Chap. XVI.
CHAPTER
039
XVI.
Concerning the Tayra tayzee, or the first thirteen evil days; and the
Akhree Char SJioomba Jcae Eed, or feast, held on the last Wednesday of the second month, Suffiir.
The Tayra
picious*
tayzee (or the
month
first tliirteen
on account of the Prophefs (the blessing
day that some change
&c.) having been
and
seriously indisposed during those days,
thirteenth
days) of the aus-
Sivffur are considered extremely unlucky,
was on the
it
for the better
showed
Should a marriage take place about
this time, the bride
and bridegroom are on no account allowed

another, nor
On
is
the 13th tayxee-\ (i.e. the 12th
and put them on a
tray,
all
* Several, not
to
them;
all
them
They
sometimes, in addition,
then look at their faces in
month Moliurrutn ;
into
it.
After
of the months, have
thus, 1st.
take
mix them together,
three different times, and each time taking
grains of corn drop
affixed
til,
They
bathe.
and deposit a small cup containing
the centre of the dish of corn
eggs and a pice or two.

oil
one
see
day of the month), and
some maash, unboiled rice, wheat, and
oil, in
to
any good work undertaken on those days.
some on the 13th day of the month,
the
itself
malady.
in his
Molmrrum
some such
ool
up a few
this, these articles
Huram,
luiiiorary title
or the sacred
2d. Suffur ool Moozufir, or the victorious
Saiffur ; 7th. Rvj'iib ool- Moo)-iijilj, or the
month
honoured month Rvjuh ;
Shahan ool-Moajin, or the revered month Sliaban ;
9th.
Rumznn
8th.
ool-
Moobarik, orthehlessed month Rumzan ; 10th. Shuival ool-MookurI'um, or the noble month Shuival.
t Calculated from the evening, on which the moon becomes A'isible
whence called Tayzee (the day of the moon), similar to what klmn was
The first day of Suffur not beginning till
in the month Mohurrum.
six A.M. the dav following.
TAYRA TAYZEE.
230
away
are given
in
Chap. XVI.
alms to beggars and hulalkho7's.^
stead of the above, some
In-
prepare thirteen small rotes
and
dispense them in charity.
On
leejee
day they prepare and
this
eat k''hichree, sheep's kul-
and head, and despatch some
to their relatives
and
friends.
Others make a decoction of chunna and wheat, and add

to it sugar,
and poppy-seed; and having
sliced k'^hopra,
offered fateeha in the
name
of the Prophet (the blessing
&c.), they throw a small quantity on the top of the house,
and eat and distribute the
There
on
this
is
day
rest.
no proper reason for observing the bathing, &c.

:
it is
entirely a
new custom, introduced by
the
female sex.
The
last
shoomba,
Wednesday of this month
i.e.
the last
Wednesday.
is
termed akhree char
was on
It
this
day that
the Prophet, experiencing some degree of mitigation in the

violence of his distemper, bathed, but never after
having,
on the 12th day of the following month (vide p. 233), resigned his soul to God.
with every Moosulman,

to write, or cause to
It is
on
this
early on the
account customary
morning of that day,
be written, the seven sulams, with
saffron-water, ink, or rose-water, on a
mango, peepul, or
plantain leaf, or on a piece of paper, viz. 1st.
qowlun min
ribbir
ruheem ; Peace
shall
Sulamoon
be the word spoken
unto the righteous by a merciful Lord {Qpran, chap, xxxvi.

Sale,f
p. 306).
2d.
Sulamoon
alia
Noohin
jil
alumeen;
Peace be on Noah among all creatures (chap, xxxvii.

3d.
Sulamoon
alia
Ibraheem
p.
312).
Peace be on Abraham
(ib.
Outcasts, or at least the lowest caste of people, generally sweepers
or employed in the meanest or dirtiest employments

cause by them all sorts of food are considered lawful.
t Sale's
Koran, edition of 1825.
so called, be-
Chap. XVI.
SECOND MONTH SUFFUR.
p. 314).
Sulamoon
4th.
be on Moses and Aaron

aseen
alia
Peace be on Elias
Moosa
(ib.).
Haroon
ivo
Sulamoon
5th.
(ib.).
231
6th.
Peace
alia Eelee-
Sulamoon allykoom
tibtoom fiCudkhoolooha khalideen; Peace be on
you! ye
have been good
wherefore, enter ye into Paradise
therein for ever (chap, xxxix, p. 333).
hutta mutla
morn (chap,
il
fujr
It
is
xcvii. p. 497).
peace
They
vnitil
tlien
remain
Sulamoon
7th.
the
wash
lieea
of the
rising-
off the writing
may be
with water,* and drink the liquid that they
pre-
served from afflictions and enjoy peace and happiness.
This would
so easily eifaced
at first sight
;
seem strange,
the writing could be
tliat
but Mrs. Ali has the following remark
(vol.
ii.
p. 69).
" The ink of the natives is not durable with a wet spunge may be
" erased the labour of a man's life." And again " out of reverence
;
" for God's holy name," (always expressed in their letters and every
other species of writing by a character at the top of the
which
an ^, or
is
for AllaJi, an abreviation for
Bu
page,
first
Ism Allah
" wi'itten paper to be

i. e. in the name of God),
" destroyed is first torn, and then washed in water before the \vhole
" is scattered abroad. They would think it a sinful act to burn a piece
" of paper on which that holy name has been inscribed "
contr. Bismillay
As even Mrs. Meer
confesses her ignorance of the compositio.n of
Indian ink, by observing that she has that "yet to learn,"

the
same
arable
(green
drams)
Take of lamp-black twelve pice weight
five
pice
(six ounces)
weight (two and a-half ounces)
gum
Heera knshish
and Mahphxil {gdWxmis), of each a half pice weight (two

and Bol-e-cliinia (socotorine aloes), a-third of a pice weight
Boil a handful of Neem-\e^,\es
Lin.) in any quantity (say, one seer) of water.

it
hope
vitriol),
(eighty grains).
into
excused for inserting here an excellent receipt for preparing
shall be
(]\Ielia
When
the lamp-black (Icajul) tied up in a bit of cloth.
azadirachta,
boiling,
throw
After a
little
which the lamp-black may have contained will be found

floating on the surface; then take it out and throw away the water.
Pound and sift well the other four ingredients, put them into a copper
vessel or cup, with the lamp-black, and with a pestle made of the wood
of the iVt'CTH-tree, mounted at the end to about an inch with copper,
mix them all together. Make an infusion of Becjaymr (Dukh.), and
Ekseekurra or Soween-kurra (Tel.) four pice weight (two ounces).
Infuse for two days in boiling water, two pounds. Triturate the powwhile, the
oil
ders with a sufficient quantity of the infusion every day for forty days
(or
TAYRA TAYZEE.
The
writing of such amulets
weean and
preceptors,
is
XVI.
Chai>.
the province of Moiolu-
who from regard
to
God
them
write
gratis.
On
the above account,
new
bathe, wear
it
clothes,
offer fateeha over
them
highly proper on this day to
is
use
in the
uttur, prepare goolgoolay,
name of
Some
and
the Prophet, eat
distribute them, to enjoy walks in gardens,
and say prayers.
of the lower orders of the people have, for their
pleasure and amusement, either in gardens or their

houses, dancing-girls to dance
and sing
own
and a
to them,
numerous throng regale themselves on such occasions with

snynd''hee and other intoxicating beverages.
On
this
scholars
day, also,
i. e.
tutors grant eedees (p. 49) to the
they write a verse on illuminated or coloured
paper, and insert at the bottom of
and giving
the same to
it
it tlie
name
of the pupil;
to the child, desire the latter to take
its
parents.
The
and read
child accordingly does so, not
only to the parents but other relatives,
who on hearing
it
give the scholar a rupee or two, according to their means,

to carry to the schoolmaster.
(or five or six days
the longer however, the better
till
;)
all is
dis-
Then form lozenges, drj' them in the sun, and preserve for use.
more common process and simpler method for preparing it, is
detailed in Ainslie's " Materia Medica of Hindoostan:"
"Take
solved.
A
thus
" of lamp-black and gum-arabic, equal quantities, and pound them

" together into a very fine powder. Moisten it with the juice of the
" pulp of the kuttalay (small aloe), and rub well at intervals for two
" days together after which, form it into little cakes, put them on
" plantain-leaves and dry in the sun.'' When required for use, dis;
solve in water.
A late publication gives another receipt for what it states to be the

Persian mode of making ink, and that " the finest and most durable
" in the world." It is as follows: " Take of lamp-black and (green)
" vitriol, equal parts
"
all
the weight of both of fine galls
three of pure gum-arabic
the weight of
pulverise and triturate
" marble slab for five or six minutes, mixing water

" proper consistency to write with.'"
till
them on
it
be of a
BARAWUFAT.
Chap. XVII.
CHAPTER
Concerning
IFufat, or the Death of the Prophet on the twelfth

day of the third month Rulbee-ool-aivul.
The Ruhhee-ooUawul month
&c.) departed this
On
this account,
observed by
Arabian or
all
is
twelfth
tlie
excellency the Prophet,

!
XVII.
Bam
wiifdt^* because on
be
233
likewise denominated hara-
day of the month
Mohummud
his high
MoostufFa (on
on that day, the following fateeha
Moosulmans
It is a
foreign.
in
every country,
duty incumbent on
all
other fateehas.
It
is
is
whether
all
to perform, for its virtues are superior to that of the
rum and
whom
life.
of them
mohur-
therefore but right that
sipahees should have leave on this occasion for a couple of
them
days, to enable
to celebrate the
sundul on the 11th,
and the oors on the 12th.
Where
in
there are learned and scientific men, they, either
musjids or in their own houses, constantly rehearse,
during the
eulogies,
peace
twelve days of the month, the praises,
first
or Persian, and explain
Some assemble
at their
Qoran
Mohummud
and excellencies of
MoostufFa (the
&c.) as contained in the sacred Huddees, in Arabic
it
in
Hindee
to the vulgar.
daily in the morning or evening, either
own houses
or in the mosques, and read the sacred
and having cooked polaoo or kliichree, with
and quleea or sheerbirrinj, and arranged every

tion separately
on the dusturkhwan, burning benjamin,
they offer fateeha before and after dinner in the
nan
one's por-
From
bara, twelve
and wufat, death.
name
BARA-WUFAT.
S54
of the Prophet (the peace

influences of the sacred
Some people keep
and transfer the
&c.),
Qoran
XVII.
Chax-.
beneficial
to their souls.*
a qudiim-e-russool-\- (Footstep of the
Prophet), or the impression of a foot on stone in their

houses, placed in a box and covered with a mahtahee or
tugtee covering
and
they say,
this,
the foot of the Prophet (the peace
On
this
is
the impression of
&c.).
day such places are elegantly decorated.
covered the chest with moqeish and zurbaft,
qudum-e-mooharik (blessed foot) on

taboot,
and place
chow7i-urs
and
round
all
Having
place the
or deposit
festival, so
now, they
illuminate the house, have music, burn frankinsense,
moorcKhuls over
Five or
it.
in a
it
beautiful moorcJi'huls or
it
Mohurrum
as at the
it,
tliey
six persons, in the
wave
manner of
a song or murseea, repeat the mowlood, durood, Qpran, his
mowjeezay
(or miracles),
of his death)
populace
and wufat 7iama
(or the history
the latter in Hindoostanee, in order that the
may comprehend
it,
and
feel for
him sympathy
and sorrow.
Moosulmans conceive men
to
have three souls or
spirits
one the
Rooh-e-SiJlcc (lower) alias Rooh-e-Jarce (the travelling- spirit), Avhose

seat during life and death
is
the brain or head
2d. Rooh-e-moqeen (the
resident spirit), which inhabits the grave after death
c-oohvee (the lofty

t
The
spirit),
which dwells
history of the blessed foot
Prophet (the peace

fifty battles in
is
said to be as follows.
&c.) after the battle of
and 3d. Rooh-
aloft in the heavens.
Ohud
As
the
(one of the forty or
which the Prophet had been personally engaged) was
one day ascending a
hill, in a rage, by the heat of his passion the

mountain softened into the consistence of wax, and retained, some say
eighteen, others forty impressions of his
him
feet.
When
the angel Gabriel
brought the divine revelation that it did not

become him to get angry, the Pi-ophet (the peace &c.) inquired
what was the cause of this rebuke ? Gabriel replied, " Look behind
" you for a moment and behold." His excellency, when he per(peace be unto
I)
ceived the impressions of his feet on the stones, became greatly astonished, and his wrath immediately ceased.
very impressions, while others
Note of
the Authoi-.
make
Some people have
artificial
these
ones to imitate them.
THIRD MONTH RUBBEE-OOL-AWUL.
Chap, XVII.
035
In short, on the eleventh and twelfth, splendid processions

take place, similar
Mohurrutn shubgusht
the
to
{vide
p. 220).
On
the eleventh, in the evening, some people a
perform the Prophet's (the peace
before sun-set,
sundul ;
&c.)
they place one or more cups containing
e.
i.
little
urgiijja (Gloss.) on one or two booraqs, or on a tray, or

in a tahoot^ called
it
maynhdee
or niusjid (p. 102), and cover
with a p'hool kay chuddur (or flower-sheet). Along with
this they carry ten
twelve trays of mulleeda with a
or
canopy held over them, accompanied by huja^

fireworks, flambeaux,
tdsd, &c.
repeating durood and mowlood in
Hindoostanee or Persian, and burning frankincense proceed from some celebrated place to the house where the
qudum
On
is.
having offered yaêe/ia,
their arrival there,
each one dips his finger into the sundul or urgujja^ and
applies
little
flower-sheet
amongst
The
that
it
of
it
on the
the foot
to
qudum and
they then spread the
distribute the mulleeda
all present.
reason
why
they carry the sundul on a booraq
was the Prophefs
taken out at the
more proper
The
steed.
Mohurrum
as
is
him out on
to take
mon people may know that
mud
Moostuffa (the peace
it
!
is,
booraq should not be
usually done;
it
would be
com-
this occasion, that the
was on such an animal Mohum&c.) ascended into heaven
but
agreeably to the Shurra, doing such things, and keeping
keeping other pictures in the
such models, as well as

house, are unlawful.
until the
The
morning of the
lord of the
qudum
sundul on
it,
and
is left
thirteenth.
likewise
all
booraq
near the
qudum
In general, the land-
makes a booraq and
carries out
vowers also have them made and
bring them as offerings to the qudum.
On
the twelfth, or day of Ours, they have grand illumi-
BARA-WUFAT.
and
nations,
up
sit
Chap. XVIT-
night reading mowlood, durood,
all
Huddees, Qpran khwanee ; ana having prepared polaoo, &c.
them
distribute
to all.
each agreeably to her means, carry some
The women,
ghee, sugar, goor, sweetmeats, ood, and a cJmrragee to the

frankincense,
qudumi and burning
have fateeha offered
pour the
there, give a little of the sweets to the landlord,
ghee into the lamp,* and bring the

the place where the foot
At
for
benjamin-pastiles daily,
is,
the
rest
home.
they burn benjamin and

first
twelve days of the
month.
For the Prophet's
(the peace
&c.) fateeha they usually
prepare sheerhhrinj, as he was particularly fond of that dish,

and at times called it syed-ool-taam (the prince of foods).
Some
people, during the
the month,
fill
first
twelve days or any day in
two or more koondon (large earthern pots)
with sheerbirrinj and pooreean, which ceremony
poor
is
called
(full).
Some keep by them an
asar-e-shurreef
(i. e.
the sacred
emblem), alias asar-e-moobarik (the blessed token), which

they say
is
This
tachios.
nheer,
a hair either of the Prophet's beard or mus-
and
its
is
preserved in a silver tube, imbedded in
dignity
is
supposed to be even greater than
that of the sacred foot.
At
repeat
the place where the hair
is
they likewise offer fateeha,
durood, have illuminations,
these hairs, however, are impositions
and when
music, &c.
and
Most of
counterfeits.
full, after the donors have taken

measure emptied into a vessel, for the
reception of a fresh supply, and the decanted (/hee is reserved for
Which
is
a large one
their departure,
it is
culinary purposes.
in a great
PEER-E-DUSTUGEER.
Chap. XVIII.
CHAPTER
Concerning
237
XVIII.
Dustugeer Sahib's Geeariveen* on
his excellency, Peei' e
month Ruhbee-oos-Saneey and
the eleventh day of the fourth
the
putting on of the Bnyree, Toivq, or Buddhee.
His high excellency Peer-e-Dustugeer (may God

tify his beloved sepulchre
names
has no
!)
less
sanc-
than ninety-nine
but the principal, and those best known, are the
following
Peeran-e-Peer
Gotvs-ool-Axutn
Gows-oos-
Sumdanee; Miihhooh-e-Soohhanee ; Meeran Mo-hy-ood-
Deen ; Syed ahd-ool-qadir-Jeelanee Hussunee-ool-Hoseinee.
He
is
esteemed the chief
The
performer of miracles.
among
author speaks from personal experience

times of need,
a great
when he was oppressed
in
his
at various times
and gives
asleep,
is
and followers of
To them
household are very numerous.
he appears whilst they are
wullees, and
disciples
for to
The
lessons.
him
at
mind concerning
things which he desired, he used constantly to repeat his

ninety-nine names, and
vow before
the
Holy God, implor-
ing his assistance by the soul of Peer-e-Dustugeer
and
through the mercy of the Almighty, his excellency Gows-
ool-Azum presented himself
him of the
to
perplexities which
him
in his sleep, relieved
distressed him,
and vouch-
Let those of my persuasion not conceive
safed his behests.
these assertions absurd or false, or that I affirm
a view to raise the dignity of

myself; for should
it
prove true,
upon those who disbelieve

livelihood be annihilated
my
it,
them with
peer, or to aggrandize
may God's
and may
curses descend
their religion
Geeanveen, or the eleventh.
and
PEER-E-DUSTUGEER.
338
The soonnees
Chap. XVITI.
consider Peer-e-Dustugeer, a great perso-
him
nage, and in their hearts believe in
whereas some of
the sheehas, through ignorance, slander him,
by
asserting,
that in the days of king Haroon-oor-Rusheed, this peer,
Mahboob-e-Soobhanee (may God! &c.) occasioned the death

of his excellency
Eemam
(may God!
Jaffur Sadiq
is
impossible
by
This proceeds from
causing him to swallow melted lead.
pure malice, and
&c.)
for the space of time
which
had elapsed between the days of his excellency Eemam Jaffur

Sadiq and that of his excellency Muhboob-e-Soobhanee,
was no
The
is at
less
a period than two hundred and
sacred
tomb
fifty years.
of Peeran-e-Peer (the saint of saints)
Bagdad.
On
month they perform
the tenth of this
the eleventh his
churagan (lamps)
alias
his sufidul,
on
oors (oblations).
on the evening of the tenth, they carry out a large
That
is,
green
flag,
having impressions of the hand made on
it
with
they carry sundul, muleeda, sugar,
sunduly and with
it
flowers, benjamin,
accompanied with numerous flambeaux
and music, and having perambulated the town in great

pomp and state, proceed to the place appointed, and there
set it up.
Then, having offered /a/eeAa
in the
name of Peer-
e-Dustugeer, they apply the flowers and sundul to the

flag,
and distribute the muleeda, &c.
On
lood,
to the people.
the eleventh day they cook polaoo, &c., read
Durood, and Khutum-e-Qoran,*
distribute the victuals,
and
sit
up
all
Mow-
offer fateeha,
and
night, having illu-
mination, and reading the Mowlood, Durood, Qoran, and
repeating the ninety-nine names of his excellency Peer-e-
Dustugeer.
When
It
is
the cholera or any plague
is
raging, they take out
Klmtum-e-Qoran, or the finishing the reading of the whole Qoran.

done in two ways. Vide chap, xxxix.
ChaJ'.
MONTH RUBBEE-OOS-SANEE.
4TH
XVIII.
name of
in the above-mentioned manner, in the
Peeran-e-Peer, a
through every
when
and
street
the azan
well as
fhunda
is
his holiness
and walk about with
(flag)
now and
lane, halting every
At
it
then,
this time
Hindoos as
to their means,
make them
proclaimed.
Moosulmans, according
239
presents of something or other, which they deposit on the
ood-dan.
Sometimes they also
back and
set it
up
they walk about with
Thursdays
cessive
fhundas
fateeha over sweet-
After perambulating the city they bring
meats or sugar.
it
offer
in the
In
in its original place.
it,
either one,
in
the
name of
Many make
his holiness,
set
way
or three, or five suc-
month.
fateeha over them in his name,
this
small
and having offered
them up
in their
houses
or over the doors of their houses, and that with the view of
obtaining security from misfortunes.
In general, by having
recourse to this means, through the blessing of his holiness,

the virulence of such plague
Some people vow
is
arrested.
to this saint, that should they be bles-
sed with a son or daughter, they will

slave
make him
or her his
and should their wishes be accomplished, on the tenth
or the eleventh of this

(ring), alias
Bayree
month they take a large
(lit.
hulqa
silver
a fetter, but here meant for a ring
worn round the ankle), on which they annually pass a small
They dress some malleeda, place on it eleven small

lamps made of flour-paste, and light them with ghee and red
ring.
cotton wicks; and burning wood-aloes or benjamin, offer
fateeha and put them on

if
if a
bayree^ on the right ankle
a towq (collar), around the neck of the child.
instead of these, have a silver or leathern
made, and put
on,
The
Buddhee
Some,
(belt)
generality only prepare a small
quantity of polaoo merely for the fateeha
while a few
have abundance of polaoo cooked, invite their relatives and

friends,
and entertain them (as
also feedfuqeers) with
it.
PEER-E-DUSTUGEER.
240
The fateeha
account of
termed geearween (or the 11th) on
being the day that Gows-ool-Azum departed
Some, however, say that he died
this life.
i.e.
its
is
to the other world)
month, he was himself
name of
of offering /f/êe/ia in the
But
as
in the habit
the Prophet (the peace
and usually abstained from eleven things, the former
day has been preferred as the one on which

in his
marched,
(lit.
on the 17th of that month.
for eleven days in every
&c.),
Chap. XVITI.
to offer
fateeha
name.
Some people on any day during
the month, others on the
11th of every month, have fateeha offered in the name of

his excellency Peeran-e-Peer over polaoo, or merely over
some (more or
less) sweets.
Some have a maywhdee in the shape of a

102), made with green paper, or of wood
with some silver about
it
to
it
moist and dry, light lamps, and
Many
state,
painted green,
and on the oors-day, or on any
day of that month, suspend
tahoot (vide p.
flowers, sayhras,
and
fruits
set it up.
have the maynhdee carried about in
pomp and
accompanied with music, &c., and after having peram-
bulated the town, bring

people collect, in the
gulla;* that
is,
it
home again and
name
is
Some
called
they take a tumbaloo or mutkee^ besmear
outside with sundul,
tie
up
its
it
movith with a piece of cloth,
in the centre of
which they make a small
some clean
and deposit
spot,
set it up.
of Peeran-e-Peer, what
into
it,
rent, place
it
in
through the opening
in
the cloth, a pice or two daily, or a handful of cowries or

pice daily, or four or eight annas, or one or two rupees,
every week, fortnight, or month, according to their means;
and that from one end of the year

the oo?'s-day, or on any
day
to the other.
in that
And
on
month, they take out
* Literally, grain or corn, but here signifying money.
ZINDA SIIAH MUDAR,
XIX.
all
sum up
the Qulla and
the amount, and with
what has been
perform
it
Some, adding more money
geearween.
his holiness's
241
collected, give
to
sumptuous entertainments.
was Syed
Ahmud
Kubeer Rufaee; from whom has descended the
class of
His excellency
""s
hhanja
son)
(sister"'s
religious mendicants called fuqeer-e-rufaee or

for an account of
whom
goorzmar
vide Chap, xxviii, which treats of
the different classes o^fuqeers.
CHAPTER
XIX.
Concerning- Zinda Shah 3Iuda?''s Chiiragan, and Buddhee
Dlnimmul
koodana, and Gacc lootana, observed on the seventeenth day of the

fifth
month, Jummadee-ool-Aivul.
His excellency Shah Buddee-ood-Deen,
Mudar
of Syria
(may
was a great wullee
the holy
(saint)
God
miracles.
some consider him ever
though apparently dead, wherefore he
Shah Mudar.
Zinda Shah
sanctify his sepidchre !)
and a performer of
lived to a great age; nay,
the living)
alias
He
is
called
was partial
and neither married nor ever had sexual

travelled through various countries
He
alive,
Zinda
(i.e.
to black clothes,
intercourse.
He
and on reaching Hin-
doostan admired the situation of Muk-k'hunpoor,* and took
up
his
abode there, where his blessed tomb now
A town
His shrine
women, and
is.-p
about forty miles from Cawnpore.

is
visited annually
children.
by nearly a million of people, men,
riiayla (fair) is the
consequence of
this an-
nual pilgrimage, which continues seventeen days in succession, and

brings together, from many miles distant, the men of business, the
weak-minded, and the

provinces.
faithful devotees of every class in the
upper
" \A'omen can never, with safety to themselves, enter the

" mausoleum
11
ZTNDA SHAH MUDAR.
g42
in the preceding case of Peer-e-Dustugeer, so in this,
As
vow
they
Chap.
and making flower or leathern gold and
silver
huddhees, put them round the necks of their children.
was on the 17th of
It
this
month
Some
that he died.
on that day, others on the 16th, prepare sootreean, polaoo,

or mulleeda, and having placed thereon seventeen lamps,
fateeha over them, and put the huddhee on the
offer
child.
Some perform d''hummul koodana

heap of charcoal, and having
laro-e
Shah Mudarfuqeers
The
latter
first
jumps
that, they
have the
feet of these
szmrf?//
into
Mudar f'^ when the rest of them

dum Miidar dum Mudar T
out
they kindle a
them a present.
(ch. xxviii. sec. 2.), offer
band
^'
is,
sent for the tuhqatee or
perform /aêe/iff, sprinkle
the chief of the
that
it,
on the
fire,
and
calling out "d?,<m
follow him, and calling
tread out the
fire.
After
fnqeers washed with milk
and simdul, and on the examination of the (probable) injury

find that not a hair has been singed,
as they were at
first.
They
arounfl their necks, offer

o-iven to
them shurhut
each some polaoo
and that they are
to drink,
or sootreean
alias
and having
chukoleean
and mnleeda, with some ready money, a handkerchief

Ioo72g,
grant them their leave,
Gaee lootana-
all
then throw garlands of flowers
i.e.
or.
to depart.
Some having vowed
a black cow, a few
on the 17th, either at their own houses or at any of the

astanas (p. 172), make a zooha (sacrifice) of
it
in the
name
" mausoleum containing his ashes they are immediately seized with
" violent pains, as if their whole body was immersed in flames of fire."
;
Vide Mrs. Meer's Observations, vol. ii. p. 321.

Dum Mudar, or " by the breath of Mudar," having the same superstitious faith in this charm as the Persians, who believe it to secure
them against the bite of snakes, and the sting of scorpions and the
courage with which those M'ho are supposed to possess it encounter
;
those reptiles,
is
remarkable.
17th
XX.
day of the
and distribute
Shah Buddee-ood-Deen,
of
MONTH.
5th
043
it
charity
in
among fiiqeers.
In some places they
set
up an ullum
Shah Mudar, and the place
Here they generally
is
the 17th perform his oors
flag,
astana.
(fhunda), and on
on the 16th (the day preceding,

;
and
in
a similar manner
same pomp and
with the
did that of Peer-e-Dustugeer.

reading and recounting his
name of Zinda
Mudar ka
erect a black flag
agreeably to custom) his sundul
they carry this
in the
called
state as
Both nights they
they
sit
up
mudah (eulogiums), moonaqih

At the oors, as at all oorses,
(virtues), celebrate his praises.
they have splendid illuminations and perform nocturnal

vigils.
The above ullum
original situation,
hurrum
is left all
the year round in
its
and never removed as those of the mo-
are.
CHAPTER XX.
Concerning Qadir TFullee Sahib's Oors, observed on the 11th day of
the sixth month Jummadee-ool-Akhir (or Akhir Muheena).
WuUee Sahib is at Nagoor

Nagputun (Negapatam) the Mohummudan inhabi-
The
near
sacred shrine of Qadir
"
tants of which place are chiefly of the shafaee^ sect, such
It Avould seem by an account given by Monsieur Garcin de Tassy

on the authority of Jawan, in his work entitled " Bnra Masa,'' that
and
this saint is likewise named Khwaja Moyeen ood deen Chishtee
"
Memoires
name.
that
called
by
sometimes
hence the month itself is
;
sur des particularites de la religion

t
There
are four
principal
Musulmane dans
qowm
faith, called after their respective

j^
(sects) of
founders
Vlnde^'' p. 63.
the
Mohummudan
viz.
1-
tliiîJifie
WULLEE'S OORS.
QADTT!
244
mapullays (Moplaysf) &c.
as luhhays,'^
Chap.
and these people
highly revere this great personage.
At
that place
the tenth
both, in the
reading moivtood, &c., sitting up

nations
and on
manner above described
Such as preparing maleeda, cooking polaoo,
238).
(p.
oors
liis
held on the ninth, his sunfJul
is
all night,
and
making
illumi-
Probably upwards
that in a splendid style.
of ten thousand rupees are expended on this occasion.
On
the eleventh they break the klieer kee liundee (the
rice-and-milk pot)
that
second or fourth day of
is,
it,
on seeing the new moon, or on the
a sir-gurroh of any of the
or else a fuqeer, generally one of the
on a
bedding:}:
spread on the ground
engages
tribe, sits
and, without
sleeping, or obeying the calls of
either eating, drinking,
nature, he
Mullmig
in a closet
silsillas,
whole time
himself the
He
templation of the Deity.
in
the con-
does not go out of
it,
nor
speak to any one, until the 11th, when the moojawirs cook
kVieer in a large pot,
among them, convey
in great
it
îc.^' or Hanijites,
Hiimifee
and placing
it
on the head of one
pomp and
from
state,
attended
their founder, Aboo
Huneefa,
found in Turkey and Usbec Tartary but comprising- persons

from among all the four sects, Syed, Sheikh, Mogol, and Putthan.
ehiefly
Shafaee
2.
juUi
or Shafeites, from their founder,
Shafeeut, met with principally at

prising the Nuwa-aytays and
Malukee
3.
Aboo Abdoollah
Nagore (Coromandel Coast)
com-
Lubbays (both Sheikhs).
j3to or Malekites, from their founder, Malek Ebn
Ans, most prevalent in Barbary and other parts of Africa.

4.
Humbulee
chiefly found at
Of
.LiJ>- or Hanbalites, from their founder
Bagdad,
Ebn Hanbal,
Arabia; generally very devout.

met with in Hindoostan
in
the two last of these, none are to be
but they are numerous in Arabia.
class of people who go about selling beads, precious stones, &c.
This
coast.
class of people are chiefly to

+
i'
C'
be met with on the Malabar
mattrass or quilt.
XX.
DAY OF THE
llTH
245
The
to the above-mentioned faqeer.
by Baja Bujunticr,
fateeha over
latter offers
MONTH,
Gth
and
it
tastes a little of
it
then
own
getting up, leaves his closet and goes and joins his
class of
fuqeers
with the same
while the moojawirs take the F/teer-pot,
pomp and
state as before to the sea-beach,
the spot where they are annually wont to carry
dash
it
Then
to pieces.
all
even a piece of the broken pot, as
much
nay,
many regard
as the sand of the
v/ell
In the act of scrambling they take up
spot, sacred relics.
so
thei'e
the people, falling one upon
another, scramble for some of the Jiheer
and
and
it,
sand, as to leave an excavation of a cubit or a cubit
a-half in depth
but, strange as
it
may
appear, amidst
all this bustle and confusion not an individual
is
ever hurt.
A few days previous to the oors^ various tribes oi fuqeers

from a distance as well as from the
place and
sit in
vicinity, resort to the
assembly together {choivk byt'h-tay*)^ but
the different bands apart from one anothei'.
If any one of the fuqeers have
a sir-gurroh or leader.
is
In each there
been guilty of an improper act unworthy of his calling, he

punished on
is
this occasicrn agreeably to the decision of the
sir-gurroh,
by being loaded with numerous beddings pro-
cured from
all
he
is
further
for mercy,
the fuqeers present, or in some other
to express contrition for his fault, to
made
and
give a written bond
to
then restored to his former tribe
jumma-oollah,
his
way
tusma
is
In the
considered unworthy thereafter to
is
or, in presence of the
cut into two, and he
municated from their gurroh.
beg
He
to that effect.
sit
latter
is
excom-
case,
he
is
in the assembly of
fuqeers.
They
act also in this
Choivk bytli-na
fuqeers, and
chowk
it
literally
is
way
at other noted oorses
such as
the technical term applied to the assembly of

though the terra
signities sitting together in a circle,
means
a square.
QADIR WULLEE'S OORS
246
Tuhur-e-Alum, Baiva-hoodun
that of
Chap.
(âXias
Hyat-Qtihin-
dur) and Bawa-Fuqur-ood-Deen, &c.
When
afuqeer, or one of their peers has never been to
an oors, he
At some
by way of
esteemed imperfect.
is
ooi'ses,
fuqeers accept of money from moojawirs
present (^nuzmirs), and, distributing
it
amongst
them, take their departure home.
Moosulman
ship-captains and sailors are in the habit of
making vows and oblations

Qadir
WuUee
Sahib
e. g.
name
in the
of his excellency
when they meet with any
misfor-
tune at sea, they vow, that should the vessel reach the de-
haven
sired
in peace
and safety with
sum
cargo, they will spend a certain
of
money
and
in offering
to him.
fateeha
On
their property
first
beholding the new moon of that month, they
erect a flag (or
gom*, as
it is
called) in his name, about five
or six cubits long.
In other parts of the country
Moosulmans who venerate
also, as at
up a gom, and
this saint set
annually offer fateeha in his name
Nagore, those
or some (each accord-
name over a
ing to his means,) merely offer fateeha in his

little
maleeda.
As
relate
to his miracles, they are
innumerable
suffice it to
two or three noted ones as specimens.
1st.
A certain person's ship sprang a-leak at sea, and the
vessel
was nigh sinking, when the nakhodaf (captain)
vowed with a
sincere heart, that should Qadir
vouchsafe to stop the leak, he would

lency's
name, the
G07-11
profits of the cargo,
or centipeded flag, because
offx^r
Wullee Sahib
up, in his excel-
and likewise a couple
made somewhat
in the shape
of
a centipede.
t
Nakhoda, from nuo,
of the vessel.
vessel,
and khoda, god
the lord or master
XX.
11th
day of the
6th jNIONTH.
047
of small models of vessels formed of gold and
moment
that
was engaged with the barber,
the saint
At
silver.
in the
operation of shaving, and instantly became acquainted with
Out of kind-
the predicament in which the captain stood.

ness he threw
away the looking-glass he held
in his
hand,*
which by some wise dispensation of Providence flew
off*
to
the vessel, and adhering to the aperture of the ship stopped
On
the leak.
the vessel's reaching
its
destination in safety,
the commander, agreeably to promise, brought his offering
of gold and two
little vessels,
and presented them
silver,
one of gold, the other of
The
to him.
saint directed the
captain to restore to the barber his looking-glass
on which
the skipper, in astonishment, inquired what looking-glass he
meant; and received in answer, that
bottom of
to the aperture at the
had
On
entered.
to the vessel
On
2d.
inspection,
it
it
was the one adhering
his ship
where the water
was found firmly attached
and was accordingly removed and produced.
one occasion, as he was washing his face near the
edge of a tank, having at the time a small boil on one of

his
he observed a
liands,
He imagined
breasts.
woman
with
unusually large
they were large boils (or abscesses-j*)
and feeling compassion
for her, said to himself, if the pain
that I experience from so small a boil be so intolerable,
what excruciating agony must that poor womaii not enHe supplicated heaven, saying " Grant, O God
dure
and,
It
" that
this
it is
is
woman's
boils
may be
far
removed from
said, her breasts instantly withered
customary
witli natives,
away.
lier
;"
The
while the harber shaves, for the
individual A'sho undergoes the operation to look at himself in a small
looking-glass which he holds before him.

t
This saint
woman
said to have passed his life in deserts, and never seen
is
whereas, at Nagore, the women go about with the

upper half of their bodies completely exposed.
before
QADIR WULLEE'S OORS.
248
woman,
in consequence,
Chap. XX.
became sadly grieved, and related
to
mum-
her neighbours that afuqeer had seen her, and by
bling something to himself had caused her breasts to dry
They
up.
desire the
repaired to his holiness, and stated, that at his
woman^s breasts had disappeared
replied, that he
and hoped that
would
saying
3d.
had supposed them
which he
boils,
On
his
her breasts re-appeared.
this,
and that therefore
The
this saint is
The custom-house
owner, that the revenue which
it.
to
to their original condition.
Near the sacred tomb of
cocoanut-trees.
for
be immense
they were breasts, the Almighty
since
them
restore
to
it
it
officer
a grove of
observed to the
yielded was considerable,
was but just that he should pay a tax
proprietor replied, that the garden belonged to
why
whom
a great wullee and had never been taxed before, and

should
it
it
now
belonged
The
.''
the duty
other said,
it
must be paid
did not signify to

:
adding, that cocoanuts
had no horns that he should be afraid of them.
No
sooner
had he uttered these words, than horns sprouted out of a

couple of them
trees has
From
this
circumstance the duty on these
been dispensed with
To
this
day are the two-
horned cocoanuts suspended near the head of his blessed

shrine.
God knows whether
these things be true or not.
only stated what I have heard.
(head) of the inventor of
it
The
lie
have
be on the neck

Sect.
RUJUB'S
1.
KUNDOREE
CHAPTER
7th
MONTH.
049
XXI.
Ooncernin^ 1. Rtijub Sdldrs Kundoree ; 2. Syed Julldl-ood-Deen''s

3. His holiness Mohummnd Moostuffa's
(of Bokhara) Koondon
(the peace
&c.) Miraj (or Ascension), observed in the seventh
month Rujub.
;
Sect.
1.
Rujuh Solar's Kundoree.
This takes place on any Thursday or Friday
month Rujub, agreeably
name of Rujub-Salar,
to a
His sepulchre
The ceremony
is
at
the
whom
people esteem a great
Bhuranch.*
of kundoree
of all a hole which was
in
previously made, in the
Salar-Musuood Gazee, whose
alias
miracles are well known, and

wullee.
vow
dug
is
performed as follows. First
at the first kundoree, either
within doors or out, for the purpose of washing the hands
over
and of throwing therein any
it,
rinds
and stones of
eaten,
cluded,
fered.
it
the parts of
and that has been covered up,
&c.,
offering the
fi'uits,
kundoree ka fateeha
vegetables not
is
opened after
and the vow being con-
closed, after this fateeha has been again of-
is
This hole
is
termed an allawa:
dispense with altogether.
any part of
which many people
It is the superstitious part of the
female sex alone, who, supposing

to behold
refuse, such as bones,
this food,
it
inauspicious for the sky
dig allawas, and bury the
refuse in them.
With
the exception of fish and eggs, they prepare all
bread, curries, vegetables, also wheat-flour
sorts of rice,
horses boiled in syrup, and take fruits, radishes, onions,

leeks,
mint,
them on
chutnee, cheese, vinegar, &c., and arrange
plates
and
in cups
on the dusturkhwan, each one's
A town about thirty miles north-east of Lucknow

JULLAL OOD-DEEN'S KOONDOiV.
portion separately by
offer fateeha, eat,
Some make
itself.
Then burning
Chap. XXI.
incense, they
and distribute them.
little
horses of wheat-flour and boil them in
soft
sugar or goor (Jaggree), sometimes add-
syrup made of
ing milk, and a plate or two of chunnag kay dal, soaked in
syrup of goor, as
if
offered fateeha, eat
intended for the horses
and
distribute
generality of people partaking
and then of the other
first
and having
them within doors

of a
little
the
of the cimnna,
victuals.
Some occasionally prepare what they
call k' hoolay-g'^horay
(loose horses), so called because the eating of
them
is
not
confined within doors as the former ; but fateeha having
been offered, they are distributed and sent abroad.
The
reason for observing this fateeha
is
as follows.
Sick
people, especially those affected with disorders of the legs,
vow
that should they, through the favour of his excellency
Salar Musuood Gaxee, recover, they

g'lioray^
will prepare k'hoolay-
have fateeha offered in his name, and distribute
them.
Sect.
Some
2.
Syed Jnllai-ood-Deen's Koondon.
people, on any
Thursday or Friday of
that month,
place either in conjunction with the above-mentioned kundoree, or separately, two or four (or more) large or small
koondon,* containing
meetha-polaoo, or kliara-polaoo, or
sheerhh'rinj, almonds, dates, &c.

fill
them brimful, nay,
The
as high as
generality of people
possible, with duhee,
sugar, and boiled rice; and having offered fateeha in the
name of Syed Jullal-ood-Deen
(of Bokhara), some eat
them out of the koondon,^ while others

plates, eat,
and
serve
them up
distribute them.
Koondon, or earthen pots used for kneading dough in.

Eight or ten dipping their hands in at the same time.
in

Sect
MOHUMMUD'S ASCENSION.
2, 3.
Some
351
people, especially sheeahs, perform koondon in the
name of Mowla
The
;;!
Allee.
observance of such
rites is
not enjoined in books
they are only current in Hindoostan.*
Sect.
On
the 15th or 16th (most
of Rujub,
27th)
ness
Mohummud's Miraj
3.
Mohummud
&c.) mounted on the
mighty.
of the learned say on the
Gabriel conveyed his holi-
angel
the
Prophet
the
booraq
Moostuffa
(vide p.
(the
peace
to
the Al-
186)
People regarding that as an important night,
commemorate
it
by
sitting
up
all
night, reading the
rous narratives written concerning
27th) keep
is
(or Ascension).
fast.
it,
and next day (the
may, however, remark, that the custom
peculiar to the learned, pious, and devout
neither observe nor
The
account of
ditions regarding
learnt
nume-
know any
it
thing about
the vulgar
it.
contained in the huddees (or tra-
is
Mohummud).
by consulting a work
The
particulars
may be
entitled 3Iarijin-nubooa,
as
well as others well known.
CHAPTER
XXII.
Concerning the Shnhan feast viz. Shub-e-Burat, held on the 14th

and its arfa, on the 13th day of the eighth month, Shaban.
;
The word
Qoran and
burat, agreeably to the interpretation in the
dictionaries, signifies a register.
of record, in which are registered annually
The above ceremony would appear
It
all
is
the book
the actions of
to be also called
Hazaret)
according to professor Garcin de Tassy, on the authority of the Bara
Masa, by Jawan, page 59.
SHUB-E-BURAT FEAST.
252
men, which they are
and
it is
said to
Chap.
perform during the ensuing year
to
be on the fifteenth night of this month, that
God
the true and holy
annually records them in the book.
to this circumstance, the feast in commemoration of
Owing
name
the event has obtained the
of Shuh-e-Burat, or the
night of the record.
In the Khuzana-Juwahir-Jullaleea, by Mowlana Fuzof Zeea-ool-Abasee,
zul-Oollah,
son
noticed, viz.
That Almighty God has
He
four names to this night.
the hurat
Qoran given
in the
has called
it
thus
is
1st.
Btirat, or
the night of record; 2d. Lylut-ool-moobarik, or the blessed
night
3d.
Ruhmut,
or the night of mercy ; 4th. Farayqa,
or the night of discernment.
The ceremony
On
of
its
arfa^
is
observed by some, and
is
month, either
during
the day, or in the evening,-}- they prepare in the
name of
as follows.
the 13th of
deceased ancestors^ and
hulwa and bread,

some of
it
the
relatives, polaoo,
and
or only some meetha polaoo
name
and putting
name, they
on separate plates in each one's
fateeha, first in the
curries, or
offer
of the Prophet over one dish, then
over the others in the names of the respective individuals.
That being done, they put

and having
offered fateeha over
collectively to
whom
whom
The
the feast
in the
name
of
all
those
all their relatives
and
friends.
arfa of feasts are always observed on the day previous to

The following two only have them, viz. the Shabati
itself.
feast, alias
it
they are under obligations, or from
they hope for favours, they dispatch a portion of the
food to the houses of
the rice, &c. on a large platter,
Shuh-e-Burat, and the Buqr-Eed.
Which
is
the evening of the 14th of the
month according
to the
Mohuramudans.
J
i.
e.
of as
many
register of them.
as they
can remember
for they
keep no written
14th
XXII.
The 14th
is
day OF THE
8tii
and
feast,
at night,* certain
in letting
generally, for two or three days previous to the
go about playing on small tumkeean and tasay.
Those who have performed
of his holiness
Some,
ai'fa
prepare on this day sheer-
Moh urn mud
in the
name of
of clay,
ornamented or
lamps on them.
fruits,
&c.)."f*
when they have a

if girls,
paootees,X
and
sliced,
offer fateeha over
and sugar, with
them
in the
Moortooza Allee, and over the paootees

This
name
&c.).
also offer fateeha over the elephants in the
Beebee Fateema.
and
In front of these on trays they place
Some
name
plain, either large or small,
choorway, k'hopray, dates, almonds

kinds of
in the
it
Moostuffa (the peace!
their children,
family, make, if they be boys, elephants,
all
name
fire-works.
off'
birrinj or meetha polaoo, and oêv fateeha over
light
in the
&c.) and their deceased an-
and amuse themselves
Boys
day or
fateeha over them
offer

cestors,
253
Those who have not obsei'ved
the feast clay.
the arfa prepare, either during the

delicious viands,
MONTH.
in
the
last is also a species of
name of
name of
vow.
In front of the elephants and paootees they erect a scaffolding with sugar-cane or wood, and
by lighting lamps on them

as blue-lights, matches,
The
make
and flower-pots, &c.
female relatives, after the conclusion of the fateeha,
drop into the lamp a rupee or half-rupee

lowing morning the choorway,
person
and
who performed
girls, to
i.
Learned men never
The
fol-
from the
by the hands of
the boys
the vow,
the nig-ht of the 15th of the
Mohummudan month.
ofi'er fateeha
Propliet never did.

X
piece.
fruits, &c. are sent
the near relatives; who, on receiving them,
e.
illuminations
they have also fire-works, such
Paootee, a kind of lamp.
over food
probably because the
SHUB-E-BURAT FEAST.
254
put into their hands a rupee, a
With
piece, as a present.
Chap. XXII.
a quarter rupee
half, or
money, as well as with that
this
put into the lamps the preceding night, they prepare chukoleean (alias sootreean)^ and distribute
friends
them among
their
which they place the elephants and paootees
after
over the doors of their houses or on the walls of their com-
pound.
The
up
sitting
rukat prayers, reading

ing next day, are
is
all
hidaiit-e-hoosna
sacred
* but
all
Qoran and durood,
fast-
The arfa
of the Prophet.
the otlier ceremonies are inno-
the night of the 15th
money
sham
tlie
commands
and are superfluous and extravagant.
vations,
On
one hundred
that night, repeating
all
in
all
battles,
off fire-work s
kinds of
many spend
fire- work s,f
large
sums of
and frequently have
by standing opposed
to each other,
one upon another.
This sport generally
minates seriously
even lose their
for the clothes of
lives
many
and
catch
letting
fire,
ter-
some
on these occasions, and numbers are
wounded.
At
this
feast,
eedeean (p. 49)
money from
likewise,
among
schoolmasters,
their
by
distributing
of
scholars, exact presents
the childrens' parents,
in
the
manner de-
scribed under the head of akhree char shoomha (p. 232).
That
is, it
may
either be observed or not.
Its
observance
is
not
meritorious, and vice versd.

t
There are more fire-works let off at this feast than at any other,
to one another on this day invariably consist of fire-works.
and presents
Vide
p. 37.

Sect.
RUMZAN FAST:
1.
CHAPTER
Concerning
1st.
MONTH.
Dth
255
XXIII.
The Rumznn ka Eoza (or Fust)
2d.
The Turawceh
Prayers; 3d. ^y-tai/-kafhyehna; Aih.. Lylut-ool-qudur''s Shuh-haydaree, observed in the ninth month, Rumzan.
Sect.
The
appointed time for breaking
gahee, as this meal
Lent)
The Ruinzan
1.
is
m.,
that succeeds the evening
becomes
visible.
unlawful to
In
this
eat,
(suhur or suhur-
fast
termed during the
from 2 to 4 a.
is
Fast.'^
From
Mohummudan
beginning with the morning
when
the
Rumxan new moon
the above period until sun-set
it is
drink, or have connubial intercourse.f
manner they
fast
every day during this month,

in the contemplation
and continue day and night engaged

of the Deity .:^
fast,
Tl!e blessings attendant on the observance of this
with further particulars respecting
Chap.
It
xii. sect. 3. p.
was
in
it,
will
be found in
5Q.
the sacred month,
Rumzan,
that the sacred Qoo'an
that both the

descended from heaven. It is
commencing and the breaking of fast daily should be preceded by tlie
the divine
performance of neeut, or vowing to that
command,
effect.
they
In the evening, before the Mup-ib (page 55) prayer season
this meal is termed Iftar.
breakfast
" There are some few who are exempt from the actual necessity
X
"
during Rumzmi ; the sick, the aged, women giving nout
of fasting
" rishment to infants, and those in expectation of adding to the mem" bers of the family, and very young children these are all com" manded not to fast. There is a latitude granted to travellers also ;
" but many a weary pilgrim, whose heart is bent heavenward, will be
" found taking his rank among the Rozadars of the time, without
" deeming he has any merit in refraining from the privileges his code
:
" has conferred upon him.

Such men will fast whilst their strength
" permits them to pursue their way." Mrs. Meer's Observations,
vol.
i.
page 190,
TURAWEEH PRAYERS.
256
Sect.
These
Prophet's
consist of twenty
company of
aysha
(p.
The Turaweeh Prayers.
2.
command
Chap.XXIII.
rukat prayers, which
eemam,
others, with the
after the time of the
55) prayer, and when three rukats of the wajih-
ool-wittur prayers (p. 78) are
former being concluded, the
still
unrepeated.
After the
be read.
latter are to
For the purpose of reading the turaweeh prayers
eeman
necessary to employ an
When
in a few days.
hafiz, or he
the whole
who has
or clothes, as
may have
after the
is
Qoran has been read
in reading the
officiated
after the conclusion of the
it
or hajiz, as they finish them
The
turaweeh prayers are discontinued.
through, the
Some,
the
is
it
(to his followers) to read aloud in the
turaweeh,
is,
Qoran, rewarded with money
been previously
settled.
Qoran has been once read through, con-
tinue repeating the turaweeh prayers and reading the chap-
of the
ters
Qorati,
commencing from the one
Alum-e-turkyf or Feel (Elephant,
any succeeding chapter

over, until the
to the
day before the
If there be no hajiz,
weeh
the
for thirty days.
eemam
end of the book, over and
last of the
all
the
month.
the end of every fourth rukat,
with uplifted hands
heaven, and
entitled
chap. 105.), or from
necessary to repeat the tura-
it is
At
i. e.
offers
supplications
congregation respond
Amen
to
and
Amen
The
sheeas do not read these prayers, nor even enter the
mosque ; and
for this reason
that after every four rukats
the congregation, as well as the priest, repeat eulogiums in

the
name of
the four companions, which they cannot bear
to hear.
Every Friday* the congregation assemble

*
The Mohummudan
sabbath.
in the
mosque,
Skct.
MONTH RUMZ AN.
9tii
2, 3.
257
and the qaxee, khutecb, or even the motva%un, stands
When
front of them.
the
mowazun
sounds the azax\ (or summons
all
then repeat any thing that they

the habit of doing
is
present, he
first
in
of
to prayer, p. 75) they
may remember
after which, the
or are in
khuteeh (priest) reads
the khootba (sermon), which contains praises and eulogiums,
admonition, and advice; but on the last Friday of the
month, they give such a solemn and pathetic discourse on

the
Rumxan
separation called ulweeda, and on the excel-
lencies of the night, first in Arabic,

in
and then expound
it
Hindee or Persian, that many of the respectable and
learned are seriously affected by
The
even to
tears.
generality of Sheeas observe the night of his ex-
(may God reward him!), and
cellency Allee;
grand
it,
either
style,
They form
and take
on the 21st or 20th of
(tomb)
a zureeh
it
out.
perambulate the
Beating
streets
and bring
this
month.
shape of a tahoot,
in the
upon
that in
their
it
home
breasts,
;
they
and having
cooked various kinds of food, they offerfateeha in the name

of his excellency Allee, and eat and distribute them.
reason for observing
it
on these particular days
excellency Allee departed this

is
life
is,
The
that his
on one of them (which
uncertain).
The Soonnees
likewise, without taking out the zureeh,
according to their means, cook victuals and offer fateeha

over them.
Sect.
S.
Jy-tay-kaf byfhna
(or to be
engaged in constant
prayer in the mosque).
Most people during the whole month, some for fifteen

days, while others merely on the last day or during three
days and three nights, remain in a corner of the mosque
enclosed by a
obey
the calls
curtain
or skreen, never go out except to
of nature, or for
the
legal
purifications

LYLUT-OOL-QUDUR.
258
and never cease reading the Qoran or
worldly matters,
praising the Almighty.

in a
converse with any one on
They never
nms:oo and gosool.
Chap. XXIIJ.
It is highly meritorious to read
By
loud and audible voice.
it
many have
such actions
and whose
become men of excellence and penetration,
In the case of
words are powerful as a sharp sword.*
those professional men whose pressing avocations afford

no leisure, the observance of Ay-tay-kaf for a day and a
night
is sufficient.
The
rite
of ay-tay-kaf hyl^hna hfurx-keefaeeu^
term, in fact,
many denominate
vidual of a town perform
it
that
one
man
is
In the same way as
it.
out of a town
sits
by which
one indi-
if
for the whole population, or a
it
single person out of an assembly, this
having observed
is,
equivalent to
at
gosha nusheen
all
rumzan, when
{i. e.
in a corner
or retired place, engaged in the contemplation of the Deity),

it
is
the same as if all the inhabitants did so
when one makes a sulam

the company rise and
to
e.
g.
if,
an assembly, any member of
return
it,
every one's "neck"
is
thereby equally relieved from the obligation.
Sect.
The Lylut-ool-qudur
4.
{night of power).
This has been decided by learned men, both in Arabia
and UJjitm,
be, agreeably to the Qoran, the twenty-
to
Rumzan.
seventh night of the month
On
this date
they
sit
up
all
night, burning frankincense-
pastiles, repeating miflen,f reciting the praises of the Al-
mighty, reading the Qoran, and proclaiming
the
azanl
(vide p. 77).
On
those
Whose blessings
t PI. of 7iujil
I
who remain awake
that night, the angels
or curses take effect.
particular prayers.
They proclaim
all
the azan (or
then during the night.
Vide
summons
p. 7S,
and Glossary.
to prayer),
every
now and
Sect.
9th IVfONTH
4.
RUMZAN.
359
from heaven continue showering clown every hour the peace
and blessing of God, even
The
Among
morning.
(Moosulmans) there are
the people of the faith
two things, which are not known

1st.
next
sunrise
until
excellencies of that night are innumerable.*
any but prophets
to
viz.
Lylut-ool-qudur, a night on which the whole vegetable
creation
bow
in
humble adoration
waters of the ocean become sweet
of time.
to the
and
Almighty, and the
that, all in
an instant
2d. Ism-e-axzitn (the great attribute).
It is
attribute possessed of such virtues, that a person
with a knowledge of
can
kill
it
can
effect
an
endowed
whatever he pleases.
He
the living and raise the dead to life; and he can
instantly transport himself wherever he pleases.
The Gyr Muhdee

of the town, a
14)
(p.
erect,
Jummaut-khana
each in his own district
(meeting-house), where on
the night of Lylut-ool-qudiir they assemble, read dogana
(two rukat) prayers in the name of Muhdee, after which

they call out three times these words
Mohummud Nuheena
sidqunna
,"
i. e.
aI
" God
is
" Allah-illah-unna
Qpran wul Muhdee amunna wo

almighty,
Mohummud
is
our pro-
and the Qoraw and Muhdee are just and true;"" and
conclude by saying, " Eemam Muhdee has come and is
phet,
gone ; whoever disbelieves
this is
an
infidel."
On
which the soonnees become so enraged, that they

boys to pelt them with stones as
them with swords.

considering
it
The
What
is
first
get
and then attack
adversaries, on the other hand,
martyrdom
to die on such a night, stand
in self-defence at the risk
if in sport,
hearing
of their
lives.
up
For the above
included in this section under the head of Lyhit-ool
qudur^s Shuh-baydaree, would seem to have been confounded by Mrs.
Meer with Shub-e-Burat,

observed
vol.
i.
in
p. 303.
treated of in the preceding- chapter, and
the preceding
month.
Vide
Mrs.
M. H.
All's Obs.
GYR-MUHDEE.
2(J0
Chap. XXIII.
reason this inveterate hatred continues to exist between
and numbers
these two classes of people to this very clay,
of lives are in consequence annually sacrificed.
The
author
has himself been present at two or three of these bloody
but has never seen the Gyr Muhdees come off
battles,
He
conquerors.
common
report,
When
faces.
has also remarked, in confirmation of a

that their dead invariably fall on their
people bring this circumstance to their notice,
saying, that their falling in that position arises from their

unbelief, they reply, "
Not
so
our corpses are
in the act
" of sijdah (or prostration
the coming of
The real origin

in devotion),"
The Soonnees and Sheeas expect
Eemam IVIuhdee,* while the Gyr Muhdees
consider Syed
Mohummud
of their enmity
is this
have been Muhdee, and
and
is
departed, and
Muhdee
of Jeoo72pooree ( Jeypoor ?) to
as highly as they
is
On that account they are

Muhdee (without 3Iuhdee), while
others by the appellations
by the
in
faith
them
salt in
Eemam Muhdee,
named Muhdee;
lieve to be
still
,--f-
(p 237).
is
i.e.
alive,
and denominate
or Dustugeer-
The
(Note, p. 14), are of the
number
" as
name themselves
kafir (infidel)
so
wheat
generality of
Putfhan
tribe
small in comparison to the Soo-
nees and Sheeas, that this adage
they
because they themselves place no
Peer-e-Dustugeer
Gyr Muhdees
their
latter,
&c.),
by others Gyr
called
Muhdee-walay, or Daeeray-walay
walay
undoubtedly destined for
hell.
real
and they venerate
do the Prophet (the peace
and say, whoever denies him
but
he has been on earth,
assert that
will never return
is
quite applicable to
flour." j
the twelfth and last
Eemam, INlolmmmud
the director and leader,
whom
and who, according to their
sur-
the Persians be-
belief, will
appear
again with Elias the prophet on the second coming of Jesus Christ.
t
The name
Alluding to the small quantity of
of the circular wall
which they erect on this occasion.

salt which is mixed with a large
proportion
RUMZAN
XXTV.
FEAST, 10th iNfONTU.
261
CHAPTER XXIV.
Rumzan
Concerning- Eed-ool-Jitr, or
kee Ecd, held on the 1st day of
the tenth month, SJmwal.
The
of
Eed-ool-Jitr (or feasts of alms), called also the feast
Rum%an,
observed on the
is
This month
Shuwal.^
day of the month
first
likewise termed Doodh-ka-3Iu-
is
heena, Khalee Muheena^ and Eed-kay-Muheena, or the

feast
month.
It
is
Doodh-ka-Muheena
called
(the milk
month) by the lower orders, from the circumstance of
their
preparing sayweean (vermicelli) boiled in milk on this occasion
and Khalee Muheena (or the vacant month)
reason, that
it is
month
the only
in
for this
which no feast takes
place. -f-
On
this day, before the feast-prayers, all
both sexes and
all ages,
Moosulmans, of
bathe, apply soorma to their eyes,
wear new clothes, and perfume themselves.

to
going to the eed-gah\ to prayers,
distribute the
sudqa^
fuqeers or the poor.
alias Jih' (p.
It consists of
But previous
it is first
57)
two
in
seers
necessary to
alms amongst
and a half of
wheat, dates, grapes, or any grain commonly used for food
proportion of flour in preparing the vvheaten cakes, whit-h constitutes

the chief food of the Putfltans.
*
This feast forms the conclusion of the
fast
kept during- the pre-
ceding month.
t
The one
ceding month
Rumzan
just detailed being- considered as belonging to the pre-
Rumzan, hence denominated
feast,
it
the
Rumzan kee eed or the

Mohummudan Lent,
being the breaking up of the
and consequently attached to it.

+ Eed-gah, a place of feast; or Niimaz-gah, a place of prayer;
from Eed, feast numaz, prayer and gah, a place.
;
'S'mc?5',
alms, propitiatory offerings.
Vide Glossary.
RUMZAN FEAST.
262
in the country, or the value in coin
Chap.
they
may
then go to
prayers.
In general the people conduct the qa%ee from his house

the numaz-gah^ and bring
to
pomp and
state,
him back again
accompanied by haja hujimtur
in great
and the
people of every quarter of the town also assemble and pro-
ceed thither, and return
home
their return, their mothers,
wave
it
&c. take some water
sisters,
coloured red or yellow, and while
should any malignant eye have
outside of the door
still
over their heads and throw
it
fallen
away
in order that,
upon them, or should
they have trampled upon any thing unpropitious, the
may be
with.
This ceremony, however, many
averted.
While proceeding from
On
same manner.
in the
effect
dispense
their houses to the eed-goh,
they repeat, or should repeat, softly
all
the
way
the tukbeer
(or creed) viz. allah-ho-akbur, allah-ho-akbur, la-illah-ha
Illaylah, allah-ho-akbur, allah-ho-akbur,
humd;
(p.
81)
i. e.
" God
is
" no other God save the one true

" is great, and praise be to God.""
Should those who keep the
The khuteeb
air
and prayers,
midway between
The Soonnees have
will
two rukat prayers,
second or middle step* of the
three, the Sheeas four steps to their
pulpit, in the centre of the wall
be kept
earth and heaven.
(priest), after repeating
alias shookreea, ascends to the
lillahhoo ul
fast neglect to give the Jittra,
their fast, turaiceeh, ay-tay-kaf,
suspended in the
wid
God is great, there is

God God is great, God
great,
which
mimbur or
constitutes the Eed-gah, or a
It is said, that the Prophet used to stand on the

uppermost step; his successor, Aba Bukur, on the second; and Oomr,
his successor, on the third or lowermost; but Oosman his successor,
remarking that at this rate they would reach the bottom of the earth,
discontinued the practice of descending one step at each succession,
place of assembly.
and fixed upon the second, or middle step, as the established one for
standing upon, in reading the khootba or sermon.
XXIV.
month
10th
SIIUVVAL.
mimbur, and the congregation being

khootha
i. e.
offers glory
and passes eulogiums on
God,
to
king
is
up
lie
reads the
He then
his companions.
many
descends
virtues of the
supplications on behalf of him.
he whose coin
name prayers
seated,
praises the Prophets,
to the lowermost step, recounts the
king, and offers
0(J3
is
Tlie
current in the realm, and in whose
are offered
up
after the khootha is read at
the mosques and at feasts.*
Should a nuW'Wah (nabob), as the king's representative,

be present, he makes the khuteeh, at the time of reading the
khootha, a present of a khilaut
or some opulent native of
among
the town, or the liberal-minded
soobah-dais-f and
jtimadarsl spread a piece of muslin over him as a present.
Some throw gold and

and which
silver flowers
over the qazee's head,
up
his servants or relatives pick
for him.
After that, the khuteeh again ascends to the middle step
and
moonajat
offers
i.e.
perity of their religion

all
Moosulmans,
supplicates heaven for the pros-
and
for the remission of the sins of
for the safety of pilgrims
and
travellers,
for the recovery of the sick, for increase of rain, for
abun-
dance of corn, for preservation from misfortunes, for
dom from
debt.
He
then descends from the pulpit,
a jae-numaz (p. 78, 119), and

behalf of
all
people
offers
sits
on
up supplications
in
the congregation at the end of each
sentence (or prayer) say
ameen (amen). On the
conclusion
of the moonajat, the whole congregation rising up,

the word "
At
deen''''
(religion),
pi-esent (1832)
it is
free-
in the
and
fire off'
name of
the author's opinion erroneously, as
it
call
out
guns and muskets.
the king- of Dehli
should be
in the
but in
name
of the
Honourable East-India Company.

t SoobaJi-dar (holder of provinces
;)
but
now
applied to the
first
rank in the native army of the Honourable East-India Company.

X
Jumadar (properly Zumcendar
rank.
or land-holder), to
the second
RUMZAN
264
Then
FEAST.
friends mutually embracing,
Chap.
and strangers shaking
hands, congratulate one another by wishing each other
" good health" on the occasion of the feast
and, repeating
the durood (or blessing), they perform dustbosee, or shake

(lit.
kiss)
At
hands with the qazee.
such times there
is
a large concourse of fuqeers and
beggars assembled, who crave charity

afford
it,
dispense
when, those who can
among them cowries, pice,

Should people
or rupee pieces.
or'quarter, half,
at that time not
have had
an opportunity of meeting with any of their relatives or

friends, or with
houses, to pay
any men of rank, they proceed
them
visits,
when
to their
the latter offer the visitors
pan-sooparee, and sometimes also apply sundul to their
necks and uttur to their clothes, and even entertain them

with something in the
The same
way
of food.
ceremonies are observed at the buqr-eed (vide
p. 266).
The above
prayers are to be read between 7 or 8 a. m.
and noon, and not
On
to
be deferred
this day, previous to
till
after that time.
going to hear the khootba read,
they prepare sayweeaw, antl cook
it
almonds, dates, dried cocoa-nuts
sliced,
moonuqa ; and having
rowiijee and
in the
name of
with ghee, milk, sugar,
poppy-seed, chee-
the Prophet (the peace
it
&c.), they, either
then, or after their return from hearing the khootba, send off
a portion of
it
to all their friends, distribute
the poor, and partake of
Some people send

less,
it
some among
themselves.
to their relatives
and friends more or
according to their means, of the different ingredients
of which
At
it is
composed, uncooked.
this feast, also, schoolmasters (as related before, p. 49)
distribute eedeean (holiday gifts)
among
the day preceding, and receive presents.
their scholars
on
BUNDA NUWAZ,
XXV.
11th
MONTH.
2G^
CHAPTER XXV.
Concerning'
Btmda Nrnvaz's Churagnn
observed on the
called
(or lamps,
i. e.
illuminations),
6th day of the eleventh mouth, Zecqaeda ; also
Bunda-nuwaz'^ month.
His holiness Bunda Nuwaz, surnamed Gaysoo duraz, or
" the long-ringletted," (may
He
was a great wullee.
God
sanctify his sepulchre !)
observed in one of his religious
reveries, that in the event of people being unable, for substantial
the pilgrimage to Mecca,
reasons, to undertake
their visiting his
mausoleum, once
in their lives,
would be
attended with the same benefit as performing the pilgrimage.
His blessed shrine
is
at
Gool-burgah* (Calburgah).
on the 16th of the month,
There,
perform his
in the day-time, they
sundul, and on the night following the 17th day
{i.e.
the
18th night of the Mohummudans), they observe his oors

with the same splendour and state as that of his excellency
Qachr Wullee
nay,
if
is
observed at Nagore-Nagputtun
In other countries, however,

16th
(p.
24^)
any thing, with greater splendour.
that
they
is
it
on the 15th and
have illuminations in his
maleeda or polaoo,
offer
name, cook
fateeha over them, send some to
their relatives, partake themselves of
it,
and distribute to
others.
On
the
night
the Moosulmans,)
of the 16th,
{i.
some people
lamps previously prepared of

therein lighted wicks, place
the 17th night of

into sixteen
silver or paste,
and having
them on maleeda and
fateeha over them, as described at
fffik,
e.
pour ghee
offer
p. 238.
Gool-burgah, or a place of roses; i'rom goolburg, rose-petals, and

a place.
BUQR-EKD; OR SACRIFICE.
2G6
CiiAr.
CHAPTER XXVI.
Concerning' the Buqr-eed (qoorbanee, or sacrifice)
Arfa and Eed
its
(or feast), held
alias
Ecd-ool-zoha ;
on the 9th day of the twelfth
month, Buqr-eed.
On
the day or evening of the 9th of the month Zil-
Imjja or Buqr-eed, they cook polaoo, hiilwa, and chitpateean, and perform arfa, in the same
as the shaban,
shuh-e-hurat arfa, was observed and described at
alias
p.
way
such as offering fateeha in the names of de-
252 ;
ceased ancestors ; and on that day some even keeping fast
a fast called nuhur, which continues for one and a quarter
watch (i
On
e. till
within a quarter of ten a.m.).
the morning of the 10th they proceed to the eed-gah
to prayers, repeating the tukbeer aloud all the
same manner as they
their houses to the eed-gah, in the
did at the Eed-e-Rumzan (or Eed-ool-Jitr,
Among
a
or seven individuals,
such
and
p.
261).*
the opulent, each person, after prayers, sacrifices
sheep-}- (carried thither
sacrifice
way from
on purpose) in the name of
men women and
be carried by
tliese
children conjointly,
a cow or a camel,! (p. 67) for those who
sacrifices will
God
offer
animals as quickly as
Kings, princes, or Nmv-wahs proceed to the Eedgah in great pomp

A very interesting and accurate account of processions on
state.
these occasions
This feast
is
is
given by Mrs.
M. H. AH,
vol.
i.
p. 263.
held in commemoration of Abraham's intending to
sacrifice his son Ismaeel, agreeably to the
Mohummudans, and not
Is-haq (Isaac).
X
The reason
Meer),
offer
is
for sacrificing the camel, &c. (according to Mrs.
that such animals will be in readiness to assist those
them, on their passage over the Pookirat, to eternity.
p. 140.
who
Vol.
i.
XX\n.
9th
day of the
MONTH.
12Tn
267
a horse goes, or as lightning, over the Pool-sirat.*
This
does not include poor people, because they are not Sahib-enissab (p. 58).
Other particulars relative
to the sacrifice,
having already
been detailed under the head of Pilgrimage (p. 60), Tttr-
weea
and Qoorbanee
(p. 65),
(p. 67), I
have here treated
the subject concisely.
Moreover, after e\ery fur z prayer, from the morning of

until the season of the iissiir (or afternoon-
Arfa (the 9th)
prayer, p. 55) on the 13th of the month, they are to repeat
once the iukbeerf-e-tushreek (p. 69).
After prayers they prepare kubab of the meat sacrificed

as above,
and rotee
and each one
at his
had fateeha offered over them, in the
own house having
name of
his holiness
Ibraheem and Ismaeel, and having distributed them
to
people, they breakfast.
Some
fast
till
after the khootba,
seekli-rotee,\ they oifer fateeha over
Many
when having prepared

it,
and
eat.
cook various delicious dainties on the occasion and
distribute them.
Some, who possess the means, send
to each relative or
friend, according to their rank, one, two, or
more sheep
while others again send one or two fore or hind quarters, or

distribute only
The
flesh
portions
second
is
is
some portions of
it.
of the animal so sacrificed
one
is
for the
is
divided into three
use of the sacrificer himself; a
given in alms to the poor and indigent
the third
bestowed among relatives and friends (p. 67).
As
at the
Eed-e-Rumzan
(p. 264),
Pool-sirat, the bridge over the eternal
sulmans believe they must pass into

X
Seekli properly
means a skewer
MooPage 262.
here signifies meat trussed
fire,
j)aradise.
;
but
on skewers broiled, and served up with
so at this, school-
across which the

t
roteo or bread.
BUQR-EED; OR SACRIFICE.
268
masters distribute eedeeau
and procure
Among
in return
49)
(p.
among
Chap.
their scholars,
eedeeana (holiday presents).
Moosulmans, the
eed-ool-fitr
and eed-ool-Zoha
On
(or Buqr-eed) are two grand eeds (festivals).

occasions, both the learned and
gah, considering them real

however, there are others
illiterate resort to
Independently of these,
feasts.
;
these
the eed-
such as the Ashoora, Akhree-
char-shoomba, Shub-e-burat, &c. which properly are not

feasts,
but are observed as such
exception of the two former,
all
consequently, with the
that has been related, as
occurring in the other months of the year, are nothing more
than fateeha offered in the names of eminent
saints,
and
cannot be comprehended under the denomination of eeds

or
feasts.
In
many towns and
villages there are the shrines {chillas
or astanas, as they are called) of celebrated saints
the inhabitants of the place, annually, in different
where
months
of the year, perform, according to their convenience, sundul,

oors,
and fateeha,
bad, in the name of his holiness

his
For example,
in their names.
sundul on the 16th, and
his
Mowla
five miles
Hydra-
Allee, they perform
churagan (or oors) on the
17th of the month Ritjub, and that on a

him, about
at
named
hill
to the north-east of the
of Secunderabad and about three or four coss

miles) from the city of Hydrabad.
The
after
cantonment
(six or eight
noise
and
bustle,
which take place there on that occasion, can only be conceived
by an
two days
about
eye-witness.
in all its
it,*
It continues during the above
grandeur, but people are busily occupied
a day or two before and
Erecting booths wliere
all
after.
Nay, there
is
sorts of things, eatables, drinkables,
&c. are sold, decorating houses (some of the latter with European
articles of furniture), from the terraces, windows, and verandahs of
which, a
line
view
is
obtained on the festival days, of the scene below,
where
vows AND OBLATIONS.
XXVII.
more fun and sport going on
2G9
this than
even at the
month another
feast is cele-
at
ashoora.*
On
the 18th clay of this
called
and that solely by the Sheeahs or Emameinsy

Gudeer jlî^ (alluded to at p. 10). It is described
in the
Bara Masa
brated,
which
as being a great solemnity,
soul rejoices to reflect upon, the
tlie
happy mention of which, is
All use but one language (the
listened to with delight.
author observes) in extolling the excellencies of this feast,
which
is
in
commemoration of the express declaration, made
on that day by
Mohummud,
agreeably to the
God, that AUee, the commander of the

king of
saints,
was
to
karwans
Gudeer Khoom^ a halting
(caravans), where there are a
It is
from the name of
station
number of
stantly running streams, situated half-way between
and Medina.
of
and the
This message was
be his successor.
delivered at a place called

for
command
faithful
con-
Mecca
this place, that the
feast has derived its appellation.
It is
whoever observes
be entitled to place his
foot in the
this feast will
moreover
said, that
kingdom of heaven.
CHAPTER
XXVII.
Concerning- Nuzur-o-Nynz, or
Vows and
Oblations.
There are various kinds and descriptions of vows and

oblations, or dedications.
Men and women,
Sheeahs and Soonnees,
to the extent
where an innumerable crowd of men, women, children, elephants

beautifully caparisoned, horses, &c. passing and repassing, present a
motley appearance.
i.e.
Mohurrum,
q. v. p.
172.
NUZUR-O-NYAZ;
270
of each one's belief in these
Chap.
vow, that when what
tilings,
they desire shall come to pass, they
in the
will,
God, the Prophet, his companions, or some

and
offerings
from
For
oblations.
sickness, or find a
(service), or
instance, if
if his foe
be ruined
his master be pleased with him, or
name of each of
obtain promotion, then in the
this I shall select a
he
these, there
few examples.
This
offering unto God).
Nu%ur-Oollah (an
if
and particular victuals cooked.
are certain forms observed,
Of
any should recover
obtain employment
lost sheep, or
be blessed with offspring, or
or killed, or if
name of
ivullee, present
consists in
preparing polaoo, qoorma, and rotee, and distributing them
among friends and
the poor, and giving any sort of grain, a
sacrificed sheep, clothes, or ready-money in alms to the
indigent.
Some women prepare dood'h-payrayf

sugar, milk, and rice, or wheat flour
or pindeean, with
others also mulleeda
and goolgoollay, offer fateeha over them, and distribute
them
It
to all.
not essentially necessary that fateeha should be
is
offered in the
name of God
it is
sufficient to say, at the
time of making the vow, that the oblation
God.
It is
is in
the
merely the vulgar who have such
name of
faitli in
it,
that they never dispense with the custom, or eat the food,
without
first
having offered fateeha over
The above
it.
pindeean are called oollah-ruhum kay pindeeax), or only
ruhum.^
Some
fry flour in ghee,
dates, sliced almonds,
over them.
This
is
add
to
it
sugar, fruits, kViopra,
and chironjee,f and
called
asan
offer
(easy).
or " the merciful."
i.
Nut of the chironjia sapida, Roxb. also called Pyal.
e.
The
merciful God's Pindeean
fateeha
vows AND OBLATIONS.
XXVII.
Many women
prepare
ruhum
^71
(vide above) goolgoollay,
mulleeda, and observe rutjugga (nocturnal vigils), sitting
playing on the d'hol and singing.
vip all night,
Some women,
their wishes
have been realized, prepare pindeean,
name of Peer
follows.
bathed,
weddings, or at any other time, after
at
The manner
in the
of doing this
is
as
sohagin (married) woman, or a widow,
is
Shittab.
dressed
neatly,
and supplied with red twisted
thread, on which are formed nine, eleven, or nineteen knots.
She
is
then dispatched to
the purpose of begging.
their relatives
all
On
different houses, she calls out, " I
" knots of Peer Shittab."
and friends
for
her arrival at the doors of the
Then
am come
to untie the
the people of the house
throw into her lap half a seer or a seer of unboiled
When
whereupon she unravels one of the knots.
rice
all
the
knots have been thus undone, and she has begged at the
several houses corresponding to the
number of
knots,
and
returned home, the mistress of the house, with the rice thus
obtained, prepares pindeean, and transmits one to every
house where the

Or, in the
woman had
name of
begged.
Peer-millaoo, they prepare rotee of
wheat, or dress maat-kay-hhajee,* and place along with
them ôor, sugar, ghee, or

over them,
eat,
til
(gingilie)
oil,-f-
offer fateeha
and distribute them within doors, but never
Some dig an allawa
carry them abroad.
(p.
173), in a
corner of the room, over which they wash their hands
and having thrown the food, together with the remnants of

the meal, into
Amaranthus
t Ol.
X
it,
they
tristis,
fill it
up with
earth.
Lin.
Sesam. orientale, Lin.
The Indian mode
of washing hands differs from the European
they do not dip their hands into the water, but, while an attendant
pours water out of an ewer, wash the hands over the basin.
NUZUR-0-x\YAZ
272
Or, they
fill
Chap.
Peer Deedar's koonday,* with duhee and
boiled rice.
Or, in the
name of Kat Bmva Sahib, they prepare a
curry of a cock and rotee, offer fateeha over them, and

distribute.
Some women
five in
them
preserve choontees
number, on
" dedicate
so
this to
and
from one
to
and consecrate
celebrated wullee, saying, " I

so
and when the child has
" tained such an age (specifying
" &c.,
(p. 32),
their children's heads,
name of some
in the
-|-
it), I
at-
shall prepare polaoo,
and have the choontees shaved by the
offer fateeha,
" barber.''
Again, some
written Deccan),
float
in
the Dukk'hin
wishes have
after their
juhaz (mimic
erroneously
been
fulfilled,
as has already been described
ships),
under the head of huldee,
(or south,
in the third section of the chapter
treating on " Marriage."
Or, they merely take one, two, or three lamps made of

paste or earth, light them with thread-wicks in ghee, put
them on an earthen or brass
more or
less
plate, with
cowries in them,
according to their means, and carry them to
the sea-beach, or to the margin of any river, spring, or

well, offer
fateeha over them, and leave them there.
In
carrying them thither, shopkeepers as well as travellers put
cowries and pice into them.
After the fateeha, children
scramble for the cowries and pice
but the brazen dish
is
brought home by the owner.
There are some people who, every Thursday

put a few flowers and some sugar
An
earthen vessel, somewhat
in the
t Choontee, the plait or tie of hair

X
Dona,
a leaf folded
flowers, food, or
up so
any other thing.
in
in the year,
a dona,X and launch
it
shape of a flower-pot.
behind the head.
as to hold a parcel of
6fYt'/-
leaves,
vows AND OBLATIONS.
XXVII.
273
on the water, in the name of Khoaja-khizur, and at times
throw a number of kowries into the water.

understand that,
day (but among the

Bengâlee
day
all
Bengal,
it
is
usual, on any Thurs-
rich generally on the last one) of the
month Bhadon,
for both
men and women
name of Khoaja-khizur
in the
made one
in
to fast
and that having
or tyvo jiihax, alias hayra, or mohur-pnnk''hec, or
bamboo frame-work, covered
luchka, of split
witli
coloured
paper, ornamented with tinsel, beautifully formed, and ele-
gantly lighted up with kiiwn tviil* and decorated

flowers, they
with
burn incense, and carry sheerhirrinj or duleea^
7'oteean, or fowl-curries with 7'oteeau, or sweetmeats,
and
sometimes to the amount of twenty rupees' worth

playing on tasa-murfa, baja-bujunfur, mcqaray,
fire-works in great
and
relatives,
state,
and
accompanied by friends
convey them on men''s shoulders, as they
(p. 182), to the brink of the river,
do tnhoots
them on
pomp and
letting off
made by
floating rafts,
plantain-trees on
bamboo
skewers.
where they
fix
trussing the trunks of
They
also take a couple
of plates, one containing the food of oblation, the other the

paste or silver lamps,
lit
up -wiXhghee and thread
(as a wick),
and having had fateeha offered over them by the moolla

the
name
of a rupee or two for performing the fateeha
put the above two plates,

into
it
they set
it
adrift
and having
jump
offering,
Afterwards, grown-up
into the water,
swim
for,
and
it.
Some take
the hayras to the middle of the river, and
* Kmvn-uml,\\i. the
made
with some cash, as an
on the water.
persons as well as boys
plunder
in
of Khoaja-khizur, they give to the moolla his fee
v.'ith
lotus,
but here referring to a sort of a shade
mica and coloured paper, intended
within M-liich they burn
wax
candles.
to represent the lotus,
NUZUR-O-NYAZ,
274
there set
them
adrift
Chap.
but, previously to so doing, set afloat
on the stream hundreds of earthen-plates, one after another,

containing lamps.
few of the more wealthy construct
the above rafts on a scale sufficiently large to allow hundreds
of people to stand on one of them
mohur-'punkliees^ &c. on
tion, letting off fire-works,

off"
matchlocks, they
crowd of spectators enjoy
manner from the

the food home,
leaves, with
folded
up
splendour in a most agreeable
After which, the vowers bring
entertain their friends
among
it
firing
the tide in the middle
presents a fine spectacle, and the

its
shores.
and distribute some of
The poor
burning blue-lights, and
down with
float
The whole
of the river.
and fixing numbers of
with a great deal of illumina-
it,
and
relatives with
the people of the house.
place on two earthen plates, U\o goochee^ betel-
^\e soopareef
in each, a little 7>ee^fl/ee sheertiee^
and two lamps with
c/hee,
or twenty-one kotvries, or as
many
in plantain leaves,
together with
five, nine,
gundas\\ of them, and take along with these an empty
and proceed
in the evening to the
there, having lighted
offered in the
whom
it,
up
banks of the river
Iota,
and
the lamps, they get the fateeha
name of Khoaja-khizur by
the moolla (to
they give the koivries), and float the plates on the
water, which the children immediately plunder.
People
behold the fun, enjoy a laugh, and are dehghted.
At
the person
and
who has made
brine-s it
breaks
fast,
the
vow
fills
last
the lota with water
home, and with a mouthful of that water
takes his meal, and goes to sleep.
After the same fashion they perform other vows: such
A goocliee
is
a bundle, of a
as,
hundred betel-leaves.
t Sooparee, areca-nuts, or betel-nuts.

J
Peetalee sheernee. cakes aijaggree or
Musa
paradisiaca, T.iu
||
raw sugar.
Four of any
thing- is ^ gunda..
VOWS AND OBLATIONS.
XXVTT.
Lunggiir, detailed under the head of
275
Mohurrum, p. 217
Gendgiihwara
220
Door, Baoolee, Bolaq
do.
Bmjree
239
Buddliee
242
Kundoree
249
Glioray
250
Koonday
And
name of renowned
the same manner, in the
in
do.
indi-
viduals, they put on their children nu^h-nees, htmslees,

tozvqs, ssunjeers,
It
is
and
torras.
when about
a general custom that
to undertake a
journey, or when a misfortune befalls a person, they
a quarter, half or one rupee piece, or a cKhuUa,^
jiice,
a bit of cloth dyed yellow with turmeric, in the
Emam
On
tie
Zamin, and wear
it
tied
on to the
left
up
in
name of
upper arm.
reaching their destination in safety, or in getting rid of
their
affliction,
they take
off;
it
to
maleeda or some
sort of polaoo,
name of
its
value, or
they purchase sheernee, or prepare
adding something
it,
and with
and
in the
fateeha
offer
his holiness.^j*
Learned men, exclusive of the nuxur-oollah, nyn%-e-rus~

sool^
fateeha e hu%rut-shah\ and peer-e-dustugeer, perform
* Ch^hulla, a thin
-|-
"
When
wii-y metallic ring:.
any one
is
going'
on a journey, the friends send bands of
"
silk or riband, in the folds of
"
These are
to bo tied
which are secured silver or gold coins.

on the arm of the person projecting the journey,
" and such offerings are called

" tection.
Emam
" without blame,
make
" only in emergencies.

" his journey
is
p.
253.
None such
occurring, he
accomplished in safety,
such being considered holy,

X
his journey,
he ma}',
use of any such deposits tied on his arm, but
" his friends amongst righteous people.

" gifts,
zaminee, or the Emaiyi's pro-
Should the traveller be distressed on
Huzriit Ska//, a
is
expected,
The
Sycds
(paak).''''
may
Mrs.
name of Mowla AUee.
T 2
when
to divide all these offerings of
accept these
Meer,
vol.
i.
NUZUR-0-NYAZ,
276
Chap.
two or four other vows and oblations; such as tosha,'^

the name of Shah-Ahmud-Abd-ool-Huq
in
They
of Rad'holee.
prepare hulwa with equal weights oi ghee, sugar, and flour

the more devout preparing and eating
account ever giving any of
it
to
In the name of Su-munnee,
it
themselves, on no
smokers or
alias
to
women.
Shah Shurf Boo Allee
Qulundur, and Shah Shurf ood Deen Yeh-eea Moonayree,
and
Ahmud
Khan, and Moobariz Khan, they prepare a
maund\ of qoorma made of meat, one

maimdofdiihee, one maund of wheaten mimday or rootecan
dish of food, of one
(i. e.
leavened or unleavened bread), oWer fa teeha over them,
and distribute them among men and women.
They
also
perform the tosha of the ashah-e-kuhuf ;\
meat or rofeeon with duhee.
dressing:
Seven brothers,
Muksulimta, Tub-yu-nus, Kushfootut,
Aleekha,
called
Udurqut, Yunus, and Yuanus, were very cordial friends

and the most virtuous among the children of
together,
Israel
and they had

In the name
meera.
also an affectionate dog,
named Qut-
of these seven, diey take out seven
then eat,
plates full of the above food, offer fateelia over,
and
distribute them.
for the dog,
which
some dog
to eat.
to
The Sheeahs
is
They have likewise a separate dish

not placed with the others, but given
prepare hazree (breakfast) in the
name
of
his holiness 'Abbas Allee Ullum-burdar, Hosein's step-bro-
Tosha,
his journey to the other world.

t
which is
him duriii<>
provision, particularly, of a traveller, or that
carried with the funeral of a deceased person, to support
imui or maund, equal
Jlaticnm.
to forty seers or eighty lbs.
Ashnh-e kuhitf, or the companions of the cave; i.e. the seven

This is founded on u legend of seven young- Christians of
Ephesus, who fled, as they say, from the persecution of the emperor
Decius, and slept in a cave, accompanied only by their do<j, for three
X
sleepers.
hundred and nine years.
Mohummud
eighteenth chapter of the Quran.
has adopted this stoiy in the
vows AND OBLATIONS.
XXVII.
ther
they cook polaoo, rotee, curries, &c. and distri-
i. e.
077
bute them
but among none save Sheeahs.
In
fact, after
the fateeha, they even revile the companions before they
partake of the food.
The
the
name of Eemam
with him
eat,
women vow and make poorun
generality of their
That
!).
and distribute
Jaffur Sadiq
is,
in
(may God be pleased
they dress pooreean, offer fateeha^
to all.
it
Some women make
the kundoree of her ladyship, Beebee
Fateemat-ooz Zohura.
That
is,
they prepare various kinds
of food in a private* place, of which respectable and vir-
tuous ladies are alone entitled to partake
Men
allowed a share.
and the fateeha
else is
are not even permitted to look at
offered over
is
no one
it,
it,
under cover of a curtain.
Sometimes they prepare beehee ka sanuk,
alias beebee
ka
basun, (p. 108).
Some women
prepare, in the
name of Shah Dawul, roteean
with Juwar,f bajray,\ or any other kind of grain, maleeda,
maat kay
fateeha.
more or
bhajee,
and place goor along with them, and
Some prepare them

less
woman who
is
with their
or
sent to beg, goes to the houses either of their
relatives or of strangers,
and
calls
out shah-dawul.
landlord, on hearing the sound, gives

seer of
The man
procured by begging.
grain
offer
own money, with
any kind of
grain.
Some
him
The
a seer or half a
sacrifice
a sheep in his
name, cook polaoo and quleea, eat and distribute.
Some, when any
difficulty or misfortune befalls
out on their travels with their wives and families,

blue; and subsist
in
In
secret,
(lit.
fill
t Juivar, or L;reat
iiiillct
it
is
all
dressed
by begging.
bellies)
because being her ladyship's food,
every one, especially men, should see
their
them, set
not proper that
it.
(Molcus saccliaratus. Lin.).
Bujray, (liolcus spicatius, Lin. Panicuni spinatuni, Roxi).).
NUZUR-O-NYAZ,
278
When
have been removed they return
difficulties
their
home, and make vows according
Some
irreligious
lay), in the
name
known
it
that
perform
do
is
of Sheikh Suddoo, and
by
(or goolgool-
artifice, (for if
Sheikh Suddoo' s fateeha, no one would
who
This ceremony
over this food.
it
to their means.
women prepare kurrahee*
contrive to get the person
it)
Chap.
offers fateehas to
denominated meean
is
kee (or Sheikh Suddoof kee) kurrohee.
Moreover, some impious women
fix
and
ujjon a day,
dressing themselves in men's clothes, have a meeting at

night, which
flowers,
is
women play on
Then
this
becoming
;
the 'puk''hawnj or dlioluk, and
foolish
women who wish any

to her,
ceed in accomplishing
to
particular thing
them how
direct
For
it.
is,
continues whu'ling her head
as if intoxicated,
and
or
sing.
wicked woman, on whose head Sheikh Suddoo
happen, apply
to
Domneeans
pan, uttur, sundul, and sheernee.
other
round
In this assembly they have
called bythiik.
instance,
to
suc-
woman
says
" Meean, I go sudqeeX (or I offer my life for you ;) that I

" may have a child." Then the revolving woman, if she
pleases, gives her a beera,
some of her own
sheernee, which she, with
However, God
is
Lord of
profound
all,
and
and pleasure whether the woman
But
if
it
oogal,\\ or
faith,
depends upon his
perchance she should bring forth a child, the belief
Meeaw
a child, she concludes
Beera.
become
which
Vide
re-
Plate.
a sacrifice for the welfare, &c. of another.
Vide Glossary, ^mm
Oogal, that
wonderfully
angry with her, and
Kurrahee, or irying-pan.
X Siidqee jana, to
II
is
is
Should she not have
confirmed, and they turn real infidels.
will
shall be with child or not.
of these unfortunate creatures in these things
some
actually eats.
is spit
Ay?
it't">'.
out after chewiiig bcklAQ'di.
vows AND OBLATIONS.
XXVII.
279
The
peats the ceremony with redoubled credulity.
case
is
similar in other affairs.
Sensible and learned people have no faith in Sheikh S'uddoo, but consider
him
His tomb, or
in the light of a devil.
rather the spot marked out where he disappeared,
Amrohee, where there
is
at
always a great deal of noise and
is
bustle.*
Besides these there are other objects of superstition

as malignant spirits, fairies, Ntirseea,f
many
believe.
May God
blacken the
that should
Seekundur (Alexander
to
Great), vowing
will
offer
up
their wishes are
burnt earthen-horses with riders
be made, and having had fateeha offered in his
highness's name, they convey

to the spot fixed
and
their wishes, peti-
tlie
Accordingly, when
realized, tliey cause small
on them
of such people.
be gratified they
their desire
horses in his name.
such
Mata,f &c. in which
faces]:
Some, to obtain the accomplishment of

tion his majesty
them
in great
pomp and
state
on for his astana, and place them there
at such places
hundreds of such horses
lie in
heaps.
Some, after making small horses, place them in front of

their houses, or set
them up over
Many, among Hindoos

"
The
their doors.
well as
as
Moosulmans, have
ignorant part of the population of Hindoostaii," Mrs.
H. Ali observes, "hold a
M.
superstitious belief in the occasional visi-
" tations of the spirit of Sheikh Suddoo.

It is very common to hear
" the vulgar people say, if any one of their friends is afflicted with
" melancholy, hypochondria, &c.
Ay, it is the spirit of Sheikh
:
'
" Suddoo has possessed him.' In such cases the spirit is dislodged
" from the afflicted person by sweetmeats, to be distributed among
" the poor to which is added, if possible, the sacrifice of a black
;
" goat."
vide Mrs.
vol.
t
X
ii.
p.
For further
M.
II. All's
particulars of the history of Sheikh Suddoo,

" Observations on the Mussulmans of India,"
324.
Hindoo deities.
That is, send them
to hell
for the
moment thev
get tliere, their
faces are supposed to get black by being scorched iu the
iirc.
NUZUR-O-NYAZ.
280
Chap.
great veneration for the above celebrated character
have observed, in some places, Hindoos

above way
it
in the
name
and
offer horses in the
of some of their deities
consequently
cannot be discovered without enquiry whether such places
are astanas or idol temples.
Independently of these, there are innumerable other

at
whose shrines oblations are offered
their oorses
at
many
of them
saints,
and that usually
by Hindoos
as well as
at
Moosul-
mans. I shall name a few of those most generally known,
e.g.
Sooltan Sarwar, at Baloutch, four coss from IVfoultan.
Shah Shums-ood-Deen-Dariai,
Depaldal
at
in
Lahore.
Qoottoob Sahib, or Qoottoob-ood-Deen, near Dehli.
Zukhmee;
Sheikh Buha-ood-Deen, Zakaria (or
Mooltan Ham. Gaz.)
vide
Moultan.
at Cotcaror in
Furreed-ood-Deen (surnamed Shukurgunj), at Ghanawal near Moultan.
Shah Nizzam-ood-Deen Owleea,
at Dehli.
Kubeer punthee, or Nanuk punthee,
at
Ruttunpore
in
Oude.
Baba
Lai, at Dhianpoor in Lahore.
Shah Dola,
at Sealkote in Lahore.
Syed Shah Zouhour,

Sheikh
Mohummud
at Allahabad.
Ali Hazin Gillanee, at Benares in
Allahabad.
Hosein Abdaul, or Baba Wullee,

sein
Abdaul,
in
in a valley called
Peer Julal, near Lucknow,
in
Oude.
Abay Deen,
at
Rowza,
Syed Zein
ool
Shah Arzanee,
in
Aurangabad.
at Patna, in Bahar.
Monghir,
Shah Lohaunee,
at
Nekmundun,
Bhowanipoor,
at
Ho-
Lahore.
Asoph-ood-Dowlah,
at
Shah Selim Chishtee,
in
Bahar.
in Bengal.
Lucknow,
in
Oude.
at Futtipoor Sikra, in
Agra.
TUREEQUT, (PATH TO HEAVEN.)
XXVIII.
281
Hafiz, at Shiraz, in Persia.
Mowluwee Meer Askaree,
at Juanpoor.
Kureem-ood-Deen.
Zain Shah, &c.
In the Duk'hun:
Huzrut Baba Fuqr-ood-Deen Gunj-ool-Israr,
at
Pil-
goonda, in Mysore.
Chundur Buddun, and Mohy Yeear,

in
at
Cuddry
Caticul,
Canara.
Tubur-e-Allum, or Nuthur Wullee,
Syed Abd-ool-Qadir,
Hajee
Ruhmut
at Trichinopoly.
at Oodgeer.
Oollah, at llumtabad.
Baba Boodun,
or Hyat-ool-Buhur, on
Baba Boodun's
Mountains, (S.E. of Nuggur or Bednore),
Malik Ryhan Sahib,

Sheikh Furreed,
at
Gooty
Seekundur Padshah,
Karwa Owleea
(Burra) Serah,
at
at
in the
Madura,
at
Tippoo Padshah,
at Arcot, in the Carnatic, &c. &c.
Concerning' Tureequt, or the Path
The manner
viz.
1st.
XXVIII.
{i. e.
to Heaven).
The hecoming
It
comprises
a Moorecd (disciple)
-d.
of makinf^f a Fuqccr (devotee), and the investiture of
the Kheelajut (deputyship)

practised in order to
Sect.
districts.
in S. Carnatic.
Muroodga.
CHAPTER
;
Mysore.
at Tripetty in the Carnatic.
Hydur Wullee,
three sections
ceded
in
in Beejapoor.
1.
3d.
become a
The
austerities
requisite
to
be
JVnllee (saint).
The becoming a Mooreed,
or Disciple.
The custom of making Mooreeds had its origin with our

ancestors.
The becoming one is also termed TuUjeen or
Byat.
For
this purpose,
there are sages or
Mushaekhs,
MAKING A MOOREED,
282
who
Chap. XXVIII.
and learned, and
are great votaries, virtuous, sensible
whose
office it is to
When
man
or
do
it.
woman
wishes to become a Mooreed, he
goes to one of the sages belonging to the household of the

particular peer (saint), in whose silsilla (family descent)
he himself has established his
belief, or invites
other friends and I'elations to his
own
him and
house, and there,
should Providence have blessed him with the means, he

entertains
them with
jjolaoo, &c.
Either before or after dinner,
in
the presence of
the
assembly, or in a closet, the Moorshud, after performing
wuzoo, with
his face
turned towards the East, seats the can-
didate for the moor eedship before him, with his face tov.ards
him,*
as with some, facing
or,
any way.
Then he
takes
hold of the right hand of the Mooreed with his (their
thumbs touching one another, some\that
after the
of shaking hands), and keeps them together.
If
manner
it
be a
female, and one in the habit of going about openly, she

takes hold of one extremity of a handkerchief or piitka^
and he the
other, while he
who
she be one
is
is
making her a moreed ; but
if
veiled from public observation, she sits
concealed behind a skreen or curtain (and that because the
peer
is
one of the excluded, that
is
not a relative, although
he be a Moorshud^, and she thus lays hold of the handkerchief or putka as above, and becomes a disciple.
deposit near them, for the Moorshud,
means, a
suit
of clothes, a
They
according to their
khiluut, some ready-money,
d''han-kay klieeleeaw, butasha, sheernee, sundiil, ornaments

or garlands
First of
made
all
of flowers, and lighted benjamin-pastiles.
he directs the
discij^le to
repeat the Usiugfar
kulmay
(or creeds), besides
(or deprecation), and the five
So that the
disciple
may
look towards the \\*est or the qibla.
OR DISCIPLE
Sfif T. 1.
some other supplications

his
peer, " Whatever
after
which the 3Iooreed says
to
I have intentionally, or unin-
sins
" tentionally committed, I do now,
this instant, repent of,
" and I promise
my
" them again."
names of
back as
Then
"
Moorshud sums up
the
far as the time of the
Do you
&c.);
acknowledge these
naming merely
own Moorshud,
'peers,
As
have accepted him, do you accept
When
do.""
him the
to
Prophet (the peace
consent to
Some
I
the
commit
" moorshud
"
peer, and in
his Messenger, never to
peers contained in the SJmjra,* which goes
all his
and enquires, "

" peers
before
sincerely,
" presence of God and
The
their
disciple replies,
he has repeated
all
in
me
ask,
as your
"
either case,
their names,
he
lets
go
the disciple's hand, takes a cup of shurhut, offers certain

supplications over
it,
and, having blown upon
two or three mouthfuls of

ciple,
who
whole
off"
it
himself, hands
instantly rises from his seat,
with the utmost reverence.
make them
and taken
it
to his dis-
and drinks the
Some Moorshuds
two rukat prayers of Shoohreea
also read
After
(thanksgiving).
it,
such money, &c. as was in-
this,
tended for the Moorshud
presented to him.
is
The
can-
made a Mooreed, makes qudum31oorshud and sulam to all present, who
didate, after having been
boseef to the
return the sulam, adding, "
Next day or the day
Be thou
after, the
Moorshud
copy of the Shujra,
disciple with a
blessed."
furnishes his
in order that
he may
remember them.
Some
as
foolish
and ignorant people consider these Shujras
most sacred, and even venerate them more than the Qoran:
Shujra (vulgo. Shijra).
the form of a genealogical

t
Vide Sulam,
Gloss.
ti'ee
list
of saints or holy predecessors, in
given to disciples,
MAKING A FUQEER,
084
make amulets of
nay,
tliey
their
arms and necks
tliem,
CiiAP.
XXVIIl.
and wear them round
and when they die are buried with
these placed on their breasts.
The Moorshud
(lit.
then reveals to the disciple, in a whisper,
hand
breast to breast,
in
hand, and ear to ear),
all
the
secret mysteries of godliness.
They esteem moorshiids as
their
own
fathers,
in the world are said to have four fathers
and people
as stated before,
Qoran kee Huddeea,
when
treating of the
Sect.
The manner of making a Fuqeer {Devotee^

consideration of the four Peers (Saints,) and four-
the
p. 48.
2.
teen
khan-waday {Households), from which Fuqcers
in
general have descended; together with other varieties of
Mushaekhs ; and
Fuqeei's, as also of
the investiture
with the Kheelafut {Deputyship).
When
a moorshud
either in his
own
about to make any one a fuqeer,
is
silsilla
(race) or in any other in which he
has the authority so to do, the candidate, according to his
means, prepares polaoo, birreeanee, or qnleea, and 7idn,
and gives a mayla."^
On
fuqeers, more or
of various tribes, together Avith their
less,
this occasion
and beggars, are assembled by
friends
fuqeer whose
named
office it is
Iznee.
At
about forty or
invitation,
fifty
and the
to bear the messages of invitation
the time of
is
making one a fuqeer they
have flowers, sundul, sheernee, ganja, hhung, sooklia, goorakoo,
all })rcsent.
The moorshud
first
of
all
gets the can-
didate's four ahroos, viz. the hair of his beard, of his

tachios, of his eyebrows,
moved
and of the
rest of the
or instead of shaving these, tliey clip
Mayla,
literally sigiiilies u fair,
tainments given iofuqecrs.
but
is
mus-
body,
a few
re(lit.
a term also applied to enter-
Sect.
OR DEVOTEE.
2.
or seven) hairs off each part witli a pair of scissors.
five
During the operation of shaving
off the hair
nails, &c. there are certain sentences
after
and paring
having had
i\\e
tlie
of the Qoran, or sup-
Arahic Avhich the moorshud repeats.
plications in
fiiqeer bathed, he
Then,
makes him stand or
before him, and repeat the dxeJinlma y-eShiireeuf ; vi^.
sit
Kulma-e-ty-ub
1st.
koofoor
his
3d.
Kulma-
as well as ten other
(creeds) current amowg^ fuqeers.
Having then imparted

as he
5th. Kulma-e-rud-e-
and the common tistugfar,
kulmay
2d Knlma-e-shnhadut
4th. Kiilma-e-toic-heed
e-tiimjeed',
to
him such admonition and advice
deems necessary, he repeats again the names of
moorshuds
" acknowledge
"
285
to
and
me and
When
have.''
him
all these
T''
The
other replies,
to
" I
he has made him repeat this three times,
he, either with his
own hands
head, or gets another to do
it
places a taj (cap) on his
he then
tui'ban of eight or ten cubits'' length
or alfa,
all
" Have you consented
asks,
ties
around
it,
a small cloth
puts a kufnee
tusbeeh-an, kiintha, and sylee round
leather tusma, a limgote, or loong^
his neck, a
and kummurhund about
his waist, suspends a small circular piece of white mother-
of-pearl called da/ to his foot,
romal* and a kuch-kole,
him some of
drink.
On
his
and hands to him a clihurree-
alias kishtee,f &c.
He
then gives
own jhoofha (contaminated) shurbut
to
putting on each article, he repeats certain sen-
When
tences of the
Q&ran
the fuqeer
is
completely decked out in his new garb, the
2)eer gives
him a new name
Chlmrree-ro7nnl,
i.e
or some Arabic supplications.
such as Bismilla-shah,
Umr-
a chliurrce or twif? of a tree, (p. 295) with a
romal or handkerchief wound round the upper end of it.

t A beggar's wallet, which consists generally of the shell of tlic
double sea cocoa-nut, (cocos maldivica, Willd; Lodoicea scchellaruni,
Lab.)
MAKING A FUQEER,
286
Chap. XXVITI.
oollali-shah, Hussun-oollah-shah, Lutteef-shah, or Goolzar-
In short, in every instance they have the word
&c.
sliah,
shah (king) affixed to their names

is
world.
Then
" made
!""
own
lord over his
that he
all
and the man ever
"he
after goes
" Allah
and
jumma
moorshud and
"
is
zis sulci m-oon-aly-
of expres-
members of
the
all
mode
wo Moorshud-Allah,''''*
the
" Eshq-
or,
fooqra Allah ;"f to which the moorshud
others, instead of replying
as other people
he
God. After which,
to
koojn, he, adopting the fuqeers'' technical
assembly, " Eshq-Allah,
made
under his new name.
instead of uttering the usual salutation
says to the
is
direct his face towards the
and perform sijdah (prostration)
sion,
as to signify,
and has renounced the
will
the fuqeers call out,
Then the moorshud makes him

qibla
much
as
" wo-ally-Jwomoos-sulam,^'
would do, answer, " sudara eshq, jummal
These various ceremonies observed hy fuqeers,
Allah!'''X
such as reading certain sentences of the Qoran, wearing
kunfha, &c., are not consonant either
alfa,
to the shurra,
the word of God, or the traditional sayings of the Prophet.
They have notwithstanding gained ground,

customs which have been corrupted,
At
steal).
what
lies
vix. 1st.
down, do not move
4th.
Treasure these
Exert yourself
ing,
it
other
Hindoostan.
what stands, do not

(meaning, do not
2d. Let your tongue observe truth
Keep your limggotee on tight;
3d.
many
the conclusion of this the moorshud gives to the
fuqeer the following precepts

touch
in
like
in
vip
{i.e.
(or,
do not
lie).
commit no adultery).
your mind,
child.
Beware.
gain your livelihood by begging or work-
matters not which
but
eat things lawful.
To
the elect of God, and the spiritual guide to God.
To
the favourites of God, to
Be always
all
\.\\^
fuqeers of God.
beloved, thou beauty of God.
Sect
OR DEVOTEE.
2.
Then
among
they distribute food
each such share as he
When
all this is
a real fuqeer
entitled
is
gg?
the fuqeers, giving
to.^'
done, the above individual
and no one reproaches him
is
constituted
thereafter,
for
associating with fuqeers.

It is a rule with fuqeers,
whether
tliey
do or do not per-
form prayers at the appointed seasons, that
must repeat
tliey
something or other on their beds, and make sijdah to the

deity.
This, in their phraseology,
asknan ruh-na
{i. e.
is
called histurray
hay
When
being friends with one's bed).
they have occasion to sulam to any one, they say, " Allah
" Allah hy hurray, haboo
khoosh
" Allee ivo niibbee ha nihay."\
ru-Jio
or " saeea
f^
In like manner, Avhen
people of the world salute a /wgeer, they say,
" hy shah
you master
sahib,''''
sire !);
or "
suUmi hy shah
because, in
'''
bundngee
sahib,'''' (i. e.
hecommg fuqeers,
I salute
they rise
in dignity.
All fuqeers have originated from char jjeer (or four

ritual guides)
spi-
and chowda khan-waday (or fourteen house-
holds); and the following
is
The
the connexion.
1st. jieer
was Huzrut Moortooza Allee; he invested with the kheelafut

(deputy ship) the 2d. peer Khoaja Hussun Busree
stituted his deputies, the 3d. peer
and the
4th. peer
From
he con-
Khoaja Hubeeb Ajmee,
Abd-ool- Wahid bin
Zyd
Koofee.
the third peer have descended nine households, vi%.
Hubeebeeaw, from Hubeeb Ajmee; 2d. Tyfooreeaî,
1st.
from Baeezeed Bostaniee, surnamed Tyfoor
Alluding- to the custom
among them
who
most
the rest, one.
Or " God, God
is
May
(lit.
the fa\our
upon you.
and to
great, squire.
all
3d.
Kur-
of giving- a double portion to
moorshuds, khulee/as and Mukandar (or

are, \.Ydi\e\\\r\^) fuqeers ;
are resident;
i.e. not, as
Be happy."
the shadow) of Allee and of the Proi)het be
ORIGIN OF FUQEERS.
288
kheeaw, from Sheikh Maroof Kurkhee
from Joneid Bugdaclee.

trace their origin.
Gazroonee
5th. Suqteea?i,
4th. Joneitleea??,
Tuhqatee fuqeers
from Sirree Suqtee
The
6th.
Himeef
alias
fiirrah
Tur-
Qadiree fuqeers descend from these.
8tli.
from Abdool
7th. Turtooseeaw,
these the
from Abo-ooUah-Huqeeqee,
Gazrooneeaw,
toosee.
To
Chap. XXVIII.
Firdoseeaw, from Nujum-ood-Deen Kubrec Firdosee
9th.
Sohurwurdccaw, from Sheikli Zeca-ood-Decn Aboo Niijeeb
From
Sohurwurdee.
these have sprung the Sohiirwurdee
fuqeers.
From
10th.
the fourth peer liave sprung
from
Zydeea7i,
Abd-ool- Wahid bin
Aeeazecaw, from Foozyl bin Aeeaz
from Eebraheem
five lineages,
Adhum
Bulkhee;
Zyd
viz.
11th.
12th.
Adhumeea??,
13th.
Hoobyreea?^
from Ameen-ood-Deen Hoobyrut-ool-Busrec; 14th. Chishteeaw, from
Sheikh
Aboo
From
Is'haq Chishtee.
these
have descended the Chishfeean fiqeers.

Besides
fuqeers
which the
The
these there
rest
have branched
origin of most of
off.
them may be traced
to his holiness
Allee-ool-Moortooza, and of one or two to
Siddeeq, and from them to his holiness

tuffa (the peace
The
among
few other families
are a
but these fourteen are the principal ones, from
Mohummud
Moo.s-
&c.)
following are a few oi
the above,
Aboo liukur
whom we
meet
\)ciQ
fuqeers^ descendants of
with in
this
country
(Hin-
doostan).
1st.
Qadlreea, alias Baiiuwa, sprung from Syed
ool-Qadir Jillanee, surnamcd Peer-e-Dustugeer
and
his disciples
reea.
assuming
Tlieir dress
is
his
name
call
(p.
AbdS37),
tiiemselves Qadi-
white, green, or coloiu'ed
vîtli
red
ochre.
2d. Chishteea, followers of
Khoaja Bunda Nuwaz (the
Sect.
IN IIINDOOSTAN.
2.
These fitqcers are extremely par-
long-ringletted, p. 2G5).
tial to
vocal music, as was their jjeer, Khoaja,
of his
who
in
one
of religious reverie observed, that singing was
fits
the food and support of the soul,
we
289
should both sing
and
it is
proper that
tlierefore
They
listen to singing.
dress as
they please.
Sheeahs generally become fuqeers of
They
this description.
177, 227) which had been
tie the dChuttee (clothes, p.
fastened to the eemamein(idlums)io their necks, upper arms,

or cKhuttee (p. 295) with great faith, and preserve kakools
on their heads
e.
i.
shave half the head and leave long
hair on the other half; and they constantly repeat Allee's
name, and esteem him equal
God and
to
e-Nak
The
called
garb
their
is
the Prophet.
Shah Abd-ooUah Shootar-
3d. Shootareea, descendants of
similar to that of the Qadlreea.
Qadiree, Chishiee, and Shootaree fuqeers are also
Bay-nuwa.
Moreover, those who have had their
four abroos (vide p. 284) shaved, are denominated Moolhid-
7iooma (resembling infidels*)
while
those
who do not
shave them, except over the right temple, from which the
moorshud
few hairs, are

senger,
4th.
e.
i.
making the fuqeer has clipped a

termed Russool-nooma (displaying the Mes-
at the time
of
the Prophet).
Zindu Shah Mudar
(p. 241).
pugree^ jama, doputta,
all
neckcloth
These are followers of
Tubqateea or 3Iudareea.f
black
They
;
generally Avear a
also a loo7ig,
and a black
and having fastened one end of a chain
The term
is
circumstance of
to
one
not used as one of reproach, but merely from the
its
not being- conformable to the precepts of the Slnirra.
Consequently, they
who
act contrary to
it
are considered in the light
of infidels.
t
This
Mrs. M. H. Ali, arc

from the small hand-drum they carry with them.
class of wandering/ziêer^, according to
also called dvffalees,
TRIBES OF FUQEKRS
290
Chap. XXVIIT.
of their ankles, they stand in front of the shops, and continue
throwing out and drawing towards them the other
end.
Or they go about
the baxars quarrelling and fight-
ing with the shopkeepers for alms
and
if their
demands
be not complied with, they abuse people most obscenely,

imtil they prevail on
them
Some among them
rear tigers, bears, or monkeys,
by some means
contrive
to grant something.
and
or other to tame them, and to teach
the two latter species of animals to dance and perform all
tying strings to their necks, they walk
sorts of antics;
about the bazars and houses with them, displaying their

tricks to the people,
who on
seeing
them reward the owners
according to their means.
Some among them
man
a figure of a
cvit
and make
are also jugglers.
For
instance, they
or an animal out of a piece of paper,
dance without any visible mechanical means.
it
Again, placing an earthern chafFmg dish, without a bottom

to
it,
on the head, they kindle a
iron kurrahee on
it,
fire in it,
cook jiooreean
hair being at all singed
by the
fire.
and, placing an
and that without
Thus
various juggling tricks of legerdemain,
to
their
they perform
the no small
astonishment of the spectators.

5th.
Mullung fuqeers
Jummun
Juttee, a follower of
Their dress
fuqeers
very
(p.
full,
are descendants of his highness
is
Zindu Shah Mudar
195), except that they wear the hair of the head
or
is
it
matted and formed into a knot behind.
Sometimes they wind some
Some of them
tie
round
sort of cloth
Kordulla, a
tucked
and wear a lunggotee so
round the waist, into which apiece of cloth

and behind, constituting a dress c^Wf^^ -a lunggotee.
strings tied
in before
round the knob.
their waists a chain or thick rope
as a substitute for a kordulla,^
is
(p. 241).
the same as that of the Mohurrimi Mullung
Skct.
IN HTNDOOSTAN.
2.
slender that
it
conceals but a small portion of what
They resemble much
to cover.
intended
291
and usually wander
in deserts
it is
the gosaeen,*
and on mountains, and
Wherever
the shrines of all reputed saints.
tliey
visit
happen
down they burn cVhonee^f and sometimes rub
to sit
its
ashes over their bodies.
Ahmud
goorz
They
Rufaee or Goorx-mar.
6th.
Kubeer,
whose fuqeers
originate from
Syed
strike the point of
against their breasts, or into their eyes, level
the
blows
at their backs with the sword, thrust a spit through tlieir

sides, or into their eyes
put in again
both of which they take out and
or cut out their tongues, which on being
replaced in the mouth, re-unite.
Nay, they even sever the
head from the body, and glue them together again with
and the body becomes re-animated, and stands up,
saliva,
and what
and
slicing
wound
or should there be any
it is
very trifling
case, the operator is considered inexpert.
that
in
strange, no hemorrage attends all this cutting
is
is
healed by the application of a
little spittle;
and
The
for at
the time of becoming fuqeers^ the moorsJmd takes a small
of his
quantity
own
spittle,
and
applying
it
to
their
tongues, says, " Wield without apprehension the goorx
" upon
"
yourself ; and
to the
wound and
" of Syed
Ahmud
apply a
if cut,
it will
little
of your spittle
quickly heal, by the influence
Kubeer."
They obey
the injunction
accordingly.
Sometimes they sear
their tongues with a I'ed-hot iron,
put a living scorpion into their mouths, make a chain red-
particular class of
Hindoo mendicants, who go about almost
stark naked.
fire lighted hy fuqeers, over which they sit inhaling the smoke,
by way of penance or for the purpose of extorting compliance
with their demands.
either
u2
TRIBES OF FUQEERS
292
hot,
and pouring
oil
over
when a sudden blaze
is
it
Chap. XXVIII.
they draw their hands along
produced.
have heard
it
it,
said,
by means of
human being into two, and unite

They also eat arsenic, glass,
spittle.
and poisons, and stand
rattling the ôor^ at the shopkeepers'
that they even cut a living
the parts
Should the
doors.
to their means, or
beo-in
latter not give
make any
delay in bestowing
brandish the goorz.
to
something corresponding
it,
they
Sometimes these fuqeevs.
even throw away the 'pice they thus

lawful to take money by extortion.*
receive,
it
being un-
This order of devotees are called by Mrs. Meer (vol. ii. 315.)
She observes, that "the presumed powers of their
chilluhdars.
" founder are said to have been chiefly instrumental in curing- the
*
" sick or in removing temporal afflictions; but his eff'ectual prayers

" in behalf of people in difficulty, they say, surpassed those of any
" other of the whole tribes of devotees that have at any age existed.
"
"
They
all
difficulties
practise one plan,
of any person
who
whenever called upon
to
remove the
places sufficient confidence in their
On such occasions, a young heifer, two years old, is sup" plied by the person having a request to make, after which a fire of
" charcoal is made in an open space of ground, and the animal sacri" ficed according to Mussulman form. The tender pieces of meat are
" ability.
" selected, spitted, and roasted over the fire, of which, when cooked,
" all present are requested to partake. ^Miilst the meat is roasting,
" the cJiillubdars beat time with a small tambourine to a song or
love and respect to the memory of. the
dir"-e expressive of their
" departed saint, their founder and patron, and a hj-mn of praise to
"
" the Creator.
"
The
feast concluded, while the fire of charcoal retains a lively
" heat these devotees commence dancing, still beating their tam" bourines and calling out with an audible voice, There is but one
"
Mahumud is the Prophet of God!' Then they sing in praise
'
God!
" of Ali, the descendants of the Prophet, and lastly, of Syaad Ahmud
Each then puts his naked foot into
" Kaabeer, their beloved saint.
" the fire
some even throw themselves upon it, their associates
:
<'
takino- care to catch
them before they
are well
down
others
jump
" into the fire and out again instantly; lastly, the whole assembly
" trample and kick the remaining embers about, whilst a spark
" remains to be quenched by this means. These efforts, it is pre" tended, are sufficient to remove the difficulties of the persons sup" plying the heifei- and the charcoal.
" These
Sect.
IN HINDOOSTAN.
2.
JjiUaleea,
7th.
Bokharee
i. e.
followers of
393
Syed Jullal-ood-Deen
Their dress generally
(p. 250).
consists of a
sylee of (^pushmee, or) wool, or of thread of various colours,
on the head; a gooloobuud, loong, or lunggotee; in the hand

they carry a sonta (club)
on the right upper arm they
have a sear made by the application of actual cautery; for

it is
customary among the household of
this tribe, at the
time of making them fiiqeers, to form a match of cloth,

light
it,
and mark them on the arm with
These fuqeers
it.
go about the baxars begging, and
likewise
if their
demands
are not speedily complied with, some cauterize themselves
with a cloth-match
noise
others, dispensing with that, raise a
and uproar.
S'ohageea,
8th.
name they
like
bear.
descended from Moosa Sohag, whose
They
are distinguished by being dressed
women, but generally wear a cap, together
reean and other female ornaments on the wrists

accept of
money from kunchneean (dancing
gurharon {bitngree-makevs)
them alms, they break

pieces, masticate,
as nuzurs.
Avith c/wo-
and they
girls)
When
and Imn-
any refuse
their burigreans (glass bracelets) to
and swallow them.
These J'uqeers generally play upon the tumboora,
seetai;
sarung, been, &c. sing and even dance, in presence of their
moorshud and
jumma
Moreover, should other
allah.*
" These religious mendicants live on public favour and contri*'
bution
they wear clothes, are deemed harmless, never ask alms,
" but are always willing to accept them and have no laws of celibacy,
" as is the case with some wandering beggars in India, who are naked
;
" except the \\Tapper. Sometimes they settle, making fresh con" verts; but many wander from city to city, always finding people
" disposed to administer to their necessities. They are distinguished
" from other sects, by each individual carrying a small tambourine,
*'
and wearing clothing of a deep buff colour."

In all assemblies oi fuqeers there is one moot'xhud, and
ai"e all
called
Jitmma Allah (God's assembly).
tlic
icst
TRIBES OF FUQEERS
^94
Chap. XXVIII.
people wish to hear thein sing, they perform before them
and they sometimes
sit
singing of their
own
Nay, they
fuqeers are generally great musicians.
These
accord.
say,
that their music hath such charms, as to cause the rain to
out of season, to soften rocks into the consistence of
fall
wax
nay more, the very wild beasts
enamoured of
and
in
jungles become so
their music, that they come, surround them,
listen.*
9th.
Nuqsh-himdeea are followers of Khoaja Buha-ood,
Deen Nuqsh-bund.
They
by
are characterized
carrying-
each a lighted shiima (lamp) in their hands, and going
about at night, singing verses containing expressions of
honour
to their
the Prophet.
moorsknds, glory to God, and eulogiums on

Shopkeepers, &c. drop
or coivries into
jj'ice
their lamps.
Fuqeers of
this
titioners in the
and xikkir
People
and
household are generally eminent
it is
in general
a highly respectable
who
more
kay fuqeeran.
of a Avhite tahbund or loonggee.
made of hhugwee
they obtain
silsilla, as
successfully in this than in
Bawa peearay
10th.
tribe.
are desirous of having their wishes
accomplished unite themselves to this

their object
j)rac-
science of dawut, reeaxut, ivird, ivuxaet,
any other.
Their garb consists
The body
dress
is
a quilt
on which are
(cloth died with red-ochre),
sewed, at the distance of three or four fingers from each

other, triangular or square pieces of white cloth
down
to the feet in the
From
this
it
form of a joohba.
On
will be seen that the natives of India,
it
reaches
their heads
though accord-
ing to our ideas so utterly deficient in musical science and taste, are
not at
all
behind in extravagant admiration of
its effects.
The above
passage will remind the reader of the fable respecting the strains of
Orpheus, and the famous lines of Shakespear.

INIusic
To
hath charms to sooth the savage breast.
soften rocks and rend the knotted oak.
Sect.
IN IlINDOOSTAN.
2.
they wear a long
They
taj^
and over
295
a pliayta (small turban).
it
carry two thin sticks as clubs in their hands.
they go begging, they
up some
then offer
first
call
They
and crave alms.
supplication,
people
offer
first
some
are
Sometimes
generally found in parties of two and three.
they
When
out " Allah-Jw-gunnee f'^
and then receive a
fruit,
present.
In
above varie-
this country, with the exception of the
oifuqeers,
ties
we meet with
few.
Fuqeers never carry about with them any other instru-
ments save some of the following;
a cKhuttee, alias
viz.
cKhurree,-\ (a s^vitch, wand, or delicate twig of the brancii of
any
sometimes painted; a sonto,or asa (club of wood);
tree,)
a zufur-tukeea,
that
is,
called a byraga, of iron
little artificial
hand with a handle
a posht-khar,
to
it,
made of
copper, brass, gold, or silver, with whicli to scratch the body;
a heemacha, or bag made of the skin of a lamb

or kishtee (vide p. 285)
punKha, or fan
||
their
hands a burcKhee (spear or
stock)
a sang (spear or javelin
all
a cKhooree (knife)
Some carry
of iron.
lance,
of iron)
in
with a wooden
a tulwar (sword)
a paysh-qubz (a particular kind of dagger)

or dagger)
a kuchkole
a mirwaha^ alias hadkush, termed
a goruk dhunda,
a kutar (dirk
and a maroo (a couple of
antelope's horns joined at their bases, whicli overlap each
other in contrary directions).
When
they go to
visit
Allah ho gimnee, " God
Chlmrree romal ; vide
is
any one, they carry one or two
independent"
note, p. 285.
pillow of victory.
Lit. the
A small crooked
stick or piece of iron,
places under his armpit to lean upon as he

II
which the hyragce (devotee)

sits.
Resembling- a Chinese puzzle, consisting' of a number of pins
put through holes in a board, the pins ha\ ing knobs at one end, and
at the other, rings,
through which a long compressed ring
is
passed.

OF FUQEERS.
.296
fruits of
them
offering
The
"
recite the following hemistich
y^reen leaf
Fuqeers are of two classes

out law)
The
XXVIH.
some kind or other, or some sweet-scented flower or
and
leaf,
Chap.
is
the
delight."
de?'vi6''s
one termed hay-shurra * (with-
the other class ba-shurraf (with law).
them are
generality of
They indulge
bauchees.
in
bay-shurra.,
and great de-
the use of ganja,\ bhung,X
afeeoon (or opium), shurab (or wine), boza,\ mudud,l churs,\
sayndhee,^
them
ceive
narlellee,^ &c.
taree,\\
They do
lawful.
passions, agreeably to the precepts of
Mohummud.
Tlie other, or ba-shurra, pray and fast
Shwra
the precepts inculcated in the
all
Among
For
ties.
/.
Durwayshes**
synonymous), there are certain varie-
Durivayshes
of
They do
e.
Mohummud.
instance, the
class
1st.
in short observe
of
the above-mentioned Fitqeers or
(for these terms are
and con-
all intoxicating,
not fast, pray, or govern their
is
denominated
Salik.'W
not act up to the a/iurrn, or precepts of IMohuminud,
but are a kind of latitudinarians.
The
reverse of the former, acting according to the aJiurra, or
disciplinarians.
+
For these
inebriating substances, vide Glossary.
The juice
(or toddy) of the wild date tree.
Elate Sylvestris.
Lin.
II
The
Lin.
juice of the tar, or
TF
The juice of
**
Whom
east)
palmyra
Borassus flabelliformis.
tree.
the nariel, or cocoa-nut tree.
INIrs.
M. H.
Cocos nucifera.
Lin.
Ali denominates soofees (or mystics of the
and observes, " that there are two classes of the professed de-
" vout soofees,
another part
viz.
the saalik, and the majoob,''^ vol.
(p. 272),
she remarks, " ^c/o/ewm,
it
ii.
appears,
p. 248.
is
In
a mys-
" tery
the secret of which can only be imparted by the professor to

;
" such persons as have been prepared for its reception by a course of
" religious instruction." And again, at p. 273, she says, " Many
" are devout dnriveishes,

*'
mystery of soofeism
who
; to
are, nevertheless,
unacquainted with the
own words
(by which the natives
use their
" distinguish them), every real soofee

" but all durweishcs are not soofees.'''
is
undoubtedly a diwiveish,
tt Salik, literally, a tra\ cllcr or pilgrim, but here signifying a devotee.
Sect.
OF DURWAYSHES.
2.
397
They are Ba-shurva ; have their wives and
employ
families,
themselves in horticultural, agricultural, or commercial pur-
by begging.
suits, or live
2d, set of
Duriv ayshes are
They
called Mttjzoob.^
Bay-shurra, and have no wives, families, or possessions
and lanes are
fact, baisars
their homes.
and
solely of a lunggotee,
sists
If any offer
they
rarely beg.
hair
is
dishevelled.
eat
it
do not discern between things
religious reverie, that they
times they go about in a state of nudity, and
dirt
and
it
may chance
miracles, that,
whenever they choose, they can instantly
lie in
and what
is
strange, though
sive smell
fire
some
one spot for months and years together, and
there obey every call of nature, there
of
down
to be, regardless of every kind of
become such powerful workers of
these
what they please
of them
lie
Some-
filth.
Some among
effect
if not,
are so totally absorbed in
lawful and unlawful, and regard no sect or religion.
wherever
in
Sometimes they speak, at
They
other times remain mute.
Their dress con-
them food, they accept of and
They
fast.
tlieir
are
They
about them.
or of water
hot embers, or
sit
in
are,
when they
for
is
not the least offen-
moreover, neitlier afraid

please, they
stand on
a large frying-pan, or a boiling cal-
dron, for hours together
and they dive and remain under
water for two or three hours.

3d. Azad.-\
These are likewise Bay-shurra. They shave
their beards, whiskers, mustachios, eyebi'ows,

in short, the hair in every part of the
of celibacy.
daily.
They have no
and eyelashes,
body, and lead lives
inclination for reading prayers
If they get any thing to eat or drink, be
Mujzoob,
Azad,
signifies " abstracted.
solitary, lonely.
it
good or
OF FUQEERS.
S98
bad, they partake of
abode
4th.
not
Chap. XXVlll.
They have no
it.
fixed place of
the generality of them travel and subsist on alms.
Qulundur.
Among
these,
some have wives, others
some are Ba-shurra, others Bay-shurra.
They
erect
solitary straw huts out of towns, or select a suitable (retired) spot within the city,
where they beguile their days
solitude, trusting to Providence
with food and
viding such
in
people of the world pro-
drink.
Such
residencies
of
Fuqeers are termed (not houses, but) tukeea.*
These shave
Russool Shahee.
5th.
their
mustachios,
beards, and eyebrows, wear topees and lunggotees to conceal their nakedness, and a sheet to cover them in cold, wet,
They
or hot weather.
liberally to
sacrifice
Bacchus, do
not marry, and gain their livelihood by begging.

6th.
Eemam Shahee. They shave their mustachios, beards,
and eyebrows, and wear

their distinguishing
alfas^ tahbunds,
mark
and
sijlees
but
a black narrow perpendicular
is
extending from the tip of the nose to the top of the
line,
These, likewise, lead
forehead.
tain themselves
lives of celibacy,
by what they obtain
and main-
in charity.
Nay, among them, some possess the power of working

miracles
it is,
therefore, advisable to court their blessing
and avoid their

just
come
"
to
my
cui'se.
Apropos, a very pert couplet has
remembrance,
vix.
not with scorn the humble sons of eaith,t

Beneath the clod a flower may have birth."
View
In short,
to
understand
all
regarding Durwayshes, to
acquire a knowledge of their xikkivs (reminiscences), and
Tukeea,
fuqeefs
lit.
siiiTiA;
signifies a pillow, but is the technical
for not having a house,
that constitutes his pillow or

+
wherever he lays
term for a
liis
head,
home.
Alluding to the bodies oi fuqeers being besmeared with cow-dung
ashes.
OF MUSHAEKHS.
SiccT. 2.
how
to learn
accomplishment of
to obtain the
are things which can only be attained
by
verance,
099
oner's
wishes,
by unwearied
associating with holy men, and
perse-
by the study of
the science of tusuwwoof.*
Of Musliaekhs^
two kinds
alias
The Juddee Miishaekhs
1st.
has
ai'e
of
are those in whose families
(p. 281), or that of peers
the custom of hyat

reeds,
1'hey
Peers, or 3foorshucls.
the one, Jiiddee, the other, Khoolfaee.
making moo-
continued current, either from their
father's or grandmother's side
or
it
grand-
must have descended
from two or three generations back.

2d.
The Khoolfaee 3Iushaekhs
and grandfathers were of
are those whose fathers
different trades
and professions
from themselves, or were sages, and in whose families such

relationship
had no existence
or Khoolfaee,
The
a
taj,
first
but some Moorshud-e-juddee
established the custom
dress of both these classes of
among them.
Mushaekhs
consists in
arnmama, pyruhim or qumees, koorta,
doputta,
shal, doshala, romal, Eeisar, loong, &c., out of which they

select
which they please. Some wear around their necks a tus-
heeh, or sylee
around their waists, tusma; on their
soomurun; and carry
in their
wrists,
hands a chliurree, or any of
the weapons mentioned under the head Fuqeers (p. 295).
They
are
Ba-shurra and family-people. They
the servicesf (as

*
Theology of the
The
it
among
money.
these people for alms in charity,
Thus a moorshud advises
to 7noorshuds ;" observing, "
for
upon
on what
soofees, or mystics of the east.
technical phrase
" service."
subsist
is called) of their mooreeds, or
The mooreed
it is
his mooreerf* to "
a virtue so to do."
(disciple) according to his
is
do service
They never ask

means, once, or
oftener, in the year, proceeds to the house of his peer,
and
offers
him
some present; sometimes depositing it, during conversation, under

the mat or bed on which he happens to sit, without saying a word
about it at others, while handing it to him, begs his acceptance of
the trifle, apologizing for not having the means of offering more.
;
INVESTING A CALIPH.
300
Chap.
XXVUI.
other people choose to give them as an offering to God, or

the
Zukat which a Sahih-e-Nissah
(p.
God
to them, being resigned to the will of
from kings, nobles,

annual allowance,
58) pleases to
nuwwabs, a
or
way of ajageer, or
in the
they receive
or,
daily,
offer
monthly, or
eenarn^ to live
upon.
Some
of them, independently of making mooreeds, gain
additional subsistence
by
composing amulets
fortune-telling,
and charms, practising medicine, pronouncing
blessings, or
exercising incantations.
Sometimes, after the lapse of a year or two, they proceed
on their circuits to their mooreeds, by way of going on a

pleasure or shooting excursion
any money by
and should they be
their disciples, they accept of
offered
Should
it.
they meet with any new candidates for the iooreerf-ship,

they appoint them.
The method of investing

ship)
is
07ie
with the kheelafut (deputy-
as follows
The peer
seats the individual
who
is
to
be invested with
making
the kheelafut before him, as they do in the case of
one a mooreed (p. 282)
cations, he grants to the
and zikkirs belonging
and having repeated certain suppli-
new candidate such shujray, sunnud,
to this subject, as
him from his moorshuds ; and says, "
have descended
have now
to
consti-
" luted thee my khuleefa (deputy or successor, by Eu" ropeans vulgarly written caliph^, and given thee autho"
rity in such
and such a
silsilla ;
in
which thou mayest
" hereafter make mooreeds, fuqeers, or khuleefas, as thou

*'
plcasest."
in his
He
own j'oobba,
then, with his
own hands,
dustar, loong,
and
him out
dresses
doputta, either a suit
which he has worn before or a new one, and reads
to
him
the shujra-e-khtdeefut.
Peers grant khuleefuts " for the sake of
God"
(i. e.
gratis)
Sect.
WULLEE, OR SAINT.
3.
but should khuleefas, conceiving
them presents of money or
301
a meritorious act, offer
it
clothes, there can be
no objection
to their accepting of them.
Should the khuleefa be a man of property, he, on the

occasion of this installation with the kheelafut^ invites several
mushaekhs, fuqeers,
all
his relations, &c. in the town,
having \\sn\fateeha offered over sheernee or

butes
among them, and
it
jôlaoo, distri-
in their presence gets himself
After which the newly-created khuleefa may, in
installed.
like
and
manner, invest others with the same privileges.
Fuqeers who are mushaekhs have necessarily, at the com-
mencement, or
and
in the
middle of their names, the word shah
at the termination of
tuhqatee, ox shootaree: thus.
Hummeed
them, the words qadiree, chishtee,
Shah Abd-oollah qadir qadiree,
Oollah Shah Chishtee.
Tubqatee and Shootaree
occur but rarely.
Sect.
Penances requisite
3.
to endure^ in
order to become a
wullee {or saint).
Next
to the dignity of a prophet is that of a wullee, for it
will continue
till
has ceased the
the day of judgment.
office
Though prophecy
of wullees continues.
In order to attain the rank of a wullee the grace of

is
creed, so
it
certain acts
must happen
and
austerities current
know and
among mushaekhs, which
necessary to
the
manner of performing them, or

is
To
practise.
forbidden by moorshuds.
to those mooreeds
In short, there are
in this world.
it is
body,
God
Verily, as the eternal registrar has de-
indispensable.
who become
publish in books
to reveal
It
is
to
it
be disclosed only
talibs (enquirers),
are of the Moosulraan persuasion,
to every
and mean
to
and who
make
it
their study.
Suffice
it
at present
merely to name them
and should
WULLEE, OR SAINT.
302
any wish
to
study them,
i. e.
CtiAP.
XXVIII.
the shuguls, zikkirs, kussubs,
&c. they must apply to mushaekhs or moorshuds^ for a know-
ledge of the reeazuts (penances), aoorads (repetitions), deeds

(viewings or belioldings), and zikkirs (i*eminisccnces).
two principal precepts
to
be particularly observed
and always to speak the truth.
eat tilings lawful,
Some mushaekhs and durwayshes have

the imprisonment within one's
wowzeean
The
likewise enjoined
of the following five
self,
(or noxious things, alias vices)
1st
mowzee
is
the snake (technically, the ears), wlio
on hearing anything, without
sufficient investigation,
The 2d mowzee
diately takes revenge.
is
imme-
the kite (eagle
a technical term for the eye), Avho covets Avhatever he
The 3d mowzee
is
Avhose habitation
is
the tongue,
The
who
5th mowzee
is
sees.
the bhoivn-ra (or a large black bee),
who
the nostrils, and
The
that smells sweet.

is
The
are, to
4th mowzee
envies every thing
the dog, whose seat
is
delights in nice and savoury articles.
the scorpion, concealed in the penis, and
necessarily inclined to sting in the unlawful spot {viz. the
These
vulva).
necessary to restrain.
it is
In order to derive benefit from these zikkirs,

site
zealously to practise such as are good
one's heart
envy and covetousness
and undefiled
alone
to
to cherish
all
to
depend on,
to
(comprehended
to
and think
in his
HIM
requi-
to take
of,
God
contemplation
relatives or the world,
in)
it is
remove from
keep the mind pure
reflect on,
be every instant immersed
no love for
but consider
no delight
in trou-
bling and annoying people, but to perform, with zeal and

perseverance, such occupation as his moorshud has desired
to
be attended to
and then
will the
Almighty
elevate the
performer to the rank and dignity of a wullee.
There are many things which require

aloud and to be said
and
it is
to
be repeated
easy enough to do so with
DAWUT, OR EXORCISAf.
Chap. XXIX,
the
mouth
303
but to endure the hardships attending the per-
formance of them
is
a most
difficult task.
CHAPTER XXIX.
Concerning the science oi
Recourse
poses, viz.
is
had
to this science for the following pur-
To command
1st.
daivut, or exorcism.
the presence of genii
and
demons, who, when
it is
required of them, cause any thing
2d.
To
establish friendship or enmity be-
to take place.
tween two persons.

4th.
5th.
To
To
3d.
To
cause the death of one's enemy.
cause the increase of one's subsistence or salary.

obtain victory in the field of battle.
To
6th.
call
and obtain an income gratuitously or mysteriously. 7th.

To secure the accomplishment of one's Avishes, both tempo-
for
ral
and
We
spiritual.
shall divide the subject into four sections,
and con-
sider,
1st.
The
rules necessary to be observed,
and the
articles
required by the exorcist.

2d.
The
giving of nissab, zukat, &c. of the Isms, and the
manner of reading the dawut.
The commanding the presence of genii and demons.

4th. The casting out of devils.
3d.
Sect.
1.
Rules tiecessary
to
he observed,
and
the articles
required by the Exorcist.
The
exorcist is first of all to acquire a thorough
know-
ledge of the science of exorcism from some learned imorshud
(guide to salvation).
He
only
is
considered an erudite
DAWUT,
304
moorshud,who
(great
is
Chap.
acquainted with thediWerentusmaê-oozzam
whom demons have
of the Deity, and to
m5*)
XXIX.
im-
parted information concerning tilings great and small, and

in
whose bosom
is
treasured
up a knowledge of
A man of this description, however, should

haughty
lation,
i-
spirit
all truths.
never cherish a
on account of his being endowed with reve-
d possessing the power of performing miracles;
nor should he be over-anxious to make a display of his

abilities before the world.
When
an individual
possessing the above qualifications, he
with the
Some
title
may
is
found
well be honoured
of a perfect moorshiid.
musliaekhs (divines), without possessing a practical
knowledge of the
science, pretend to teach
it
to others
but,
in such cases, the tutor having been experimentally un-
acquainted with
its
beneficial influences,
no
real
advantage
can be expected to accrue from the practice of

Verily,
student.
science
danger
for
Moreover, he exposes his
themselves with
:
life
to
by such reading many have injured themselves,
and becoming mad, have mixed up human
mountains
to the
unprofitable to learn or teach the
is
such wise.
in
;
it
it
and wandered about
it,
whereas, when the tutor
and rubbed
ofFal
in deserts
and upon
learned, there
is
danger of apprehending such consequences.
If,
is
no
however,
through any defect on the part of the reader, any of the

above circumstances should occur,
erudite teacher immediately to
Ism., literally signifies
this chapter,
and applied
ingly they are of two kinds

;
remedy
a name.
It is in
in the
it,
made
power of an
as if nothing
this sense
to the attributes of the Deity
isms are short supplications

the mighty attributes)
it is
also used in
but the great
use of in this science.
the former
is
had
Accord-
termed usma-e-oozzam (or
the latter usma-e-hoosna (or the glorious attri-
These m>?5 are of two kinds 1. Jidlalee isms, (?. e. fiery), or

the terrible attributes 2. Jumalee isms, (i. e. watery, airy and earthy)
butes).
or the amiable attributes.
Sect.
OR EXORCISM.
I.
Without recourse
happened.
deatli will
305
to such
means, madness or
be inevitable.
This teacher-of-the-alphabet* has
for a long time che-
rished the greatest curiosity to dive into this mysterious

science,
and
and devotees,
exorcists
and
from Arabia and
travellers
the advantage he has derived therefrom
all
divines
by which he has acquired some knowledge of
Ujjum,-f-
but
much with
has, consequently, associated
summed up
in
well-known proverb,
it;
may be
" Koh kundiin
moosh girruftuny
"
To
dig a mountain up, and find
mouse
I''t
Should any wish for further information than what

about to give on this subject, there
is
am
not a better or more
valuable work that I can refer him to, than the Juwaliir-e-
hlmmsa
in
which the author, his excellency
has
one enters upon the study of this science, the
first
treated on
it
(the mercy of
most minutely.
thing he does
No
on him
!)
Gows Gow-layree
When
God be
Mohummud
to
is
pay the utmost regard
dog, cat, or stranger
closet; and,
it
is
usual
to
to cleanliness.
allowed admittance into his
is
burn sweet-scented perfumes,
such as wood-aloes, benjamin-pastiles, &c.
When
he has
occasion to obey the calls of nature, he wears, on his exit out
of doors, a separate taj and loong (garments appropriated to

the express purpose), leaving the other suit behind, and on
his return assumes his former habit, depositing the conta-
minated clothes on an algmiee ; or merely performs wuxoo
The object of using

may be attracted towards
(or ablution) and re-enters his closet.
couple of suits
t
J
is,
that no
flies
" The author of this work," an epithet of humility.

Every country in the world, save Arabia.
" Montes parturiunt nascitur ridiculus mus."
Algunnee is a line or rope for hanging clothes on.
i. e.
it,
be
Chap. XXIX.
DAWUT,
30g
and by alighting on
it
cause the body of the exorcist to
Moreover, should he experience a nocturnal
defiled.
pollution, whether
be in the day or night, he bathes
it
stantly, and on no account for a
As
moment
delays
days) he
{i.e. for forty
long as he endures chilla
in-
it.
sleeps on a mat, &c. spread on the ground, not on a
cot.
Some keep a fast during those days, and bathe once or twice
They converse but little and scarcely sleep nay,
daily.
;
some even go
so far as to
remain within doors, and have the
entrances to their apartments built
up
for the time.
Generally, in order to endure chilla^ they repair to some
house or other out of town
or to a mountain, cavern, or
Avell,
or any place where water
noise
and bustle of
from
is
near at hand
apt to distract the attention
cities are
and render the reading defective
the object,
for the
it
for
it is
mind with such
pecessary in this affair to engage one's
energy as to be entirely absorbed in
since,
when the
train of thought is diverted into a different channel, his
wishes are less effectually accomplished.
out of town there

object
is
more
Their
read;
e.
no fear of such hindrances, and the
easily attained.
If it be the /i^ZZaZee ones, they refrain from the
use of meat,
and
oysters,
fish,
eggs, honey,
and from
musk, choona (quicklime),
sexual intercourse.
ones, from ghee, curds, vinegar, salt,
With
the contrary,
depends upon the kind of isms they are to
diet
ff.
is
On
If the jumalee
and ambergrise.
readers of both kinds of isms, the following are
accounted abominations,
as well as blood-letting
If one
fail
to
vix;.
and
garlic, onions,
killing
and
assafoetida,
lice.
adhere to the observance of any of the
above-mentioned conditions, he exposes his
life to
imminent
hazard.
Besides these there are two other general rules to be
Sect.
OR EXORCISM.
].
307
observed, and those the most important of
all, vi.^., to
cat
things lawful, and always to speak the truth.
If the exorcist has to read the jullahe isms, or
number predominate, he
the week (Saturday)
both together,
i. e.
if
is
commence on
the
day of
first
Monday
the jumalee, on a
if
to
if their
if
an equal number of each, on a Sunday.
If these be read to establish friendship, or undertaken
any good work, he
for
if for
to begin
is
enmity or for any
In both cases his face

of the individual who
In every case he
is
evil
them
after the
new moon
purpose, after the full
moon.*
be turned towards the residence
is
to
is
the object of the undertaking.
and
to fast the three preceding days,
the reading of the isms on the morning of
commence upon
the fourth.
by a
If his victuals are cooked
servant, he also
must
observe the same system of abstinence as his master. Should
he be unable to submit to such privations, the master must

dress his
own
food.
Previously to commencing the reading of isms in the
name of a
initials
(or
ters
particular person,
Arabic
;
name
of his or her
alphabet),-]-
it is
and
reqinsite to ascertain the
that, in the hooroof-e-tuhifjee
which consists of tAventy-eight
and these are considered by
exorcists to
let-
be coimected
with the twelve booroojan (signs of the Zodiac), the seven
This rule
is
liliewise
observed in effecting other good or bad
undertakings.
t
As
there are seven letters in other (eastern) languages which have
no corresponding ones
in the
are substituted in their place
Not Arabic.
Arabic.
P-ay.
T-ay.
"^
B-ay.
T-av.
Arabic, an equal number of the latter

thus,
Ch-eem.
^
J-eeni.
D-al.
^
Dal.
Rr-ay.
j'
R-ay.
J
X 2
Zh-ay. G-af,
J
Z-ay.
'^
K-af.
Chap. XXIX,
DAWUT,
303
seetaray (planets), and the four ansiirs (elements).

relation of these towards each other
Avill
prehended by a reference to the annexed table

for convenience, I
to
what
is
more
in which,
column additional
usually met with, each planet's hookhoor (or per-
fume) which
still
have
inserted, in a
The
be better com-
is
directed to be burnt.
To render
the sketch
perfect, I have likewise included the qualities of
the planets, together with the numbers which the twentyeight letters of the Arabic alphabet represent,*
THE FOUR ELEMENTS.
Sect.
OR EXORCISM.
1.
By way
309
of further illustration of the above table,
shall o-ive an example.
we
man named Ahmud

an intimacy with a woman
For instance, a
has in view the establishment of

of the
name of Rabaya, which he must accomplish by
the
reading of some of the dawut-isms, as presently to be detailed; but, in the first place,
it is
requisite to
know whe-
ther their elements, planets, and zodiacal signs be amicably
or inimically disposed towards each other, and this
Should amity
reference to the above table.
by
tween
all these, then, doubtless, aiFection will
is
done
exist be-
reign between
the couple; should any one of them differ in the least,

there will be some degree of friendship and some of enmity
between the two; but should no friendship exist
among
at
all
the three elements, &c. no love will or can take
place between the couple.
For example, the

of
Khmud is
his element
planet
Alif (or
is
is
Fire
we
Water
r
means friendly
follows
Venus
and
Saturn
to
Crab,
sign of Zodiac
Scorpion,
[ Fish.
Archer.
learn, first,
that their elements are very
contrary and opposed to one another
mined the
(or R.)
this
is
her element
Ram,
Lion,
Ray
of Uahaija,
planet Venus
Saturn;
sign of Zodiac
From
A) ...
initial
fire.
Secondly,
relative dispositions
for water
astrologists
is
by no
have deter-
of the planets to be
as
DAWUT,
310
Consequently,
Ahmud
Chap. XXIX.
having Saturn for his planet, and
B.abaya Venus, and these entertaining friendship towards
one another,
would
live
it
would appear by
happy
this criterion that they
together.
Thirdly, with regard to the signs of the zodiac, they

stand as follows
Males.
Sect.
the
OR EXORCISM.
2.
of which runs thus
first
311
soobh-anuka^ la illaha
illa-
unta, eea rubba koollu shyn o ivarusuhoo^ o ra%uquhoo,
rahaymuhoo
God
*'
" Glory be
i.e.
Lord of
save Thee, the
By way
To
is
no
the Preserver, the Sup-
we
of example,
shall offer the nissab,* &c. of
istn.
find out the nissab, &c. of this ism,the
posing the
which
is7?i,
many hundreds;
so
all,
There
!"
" porter, the Merciful
the above
Thee!
to
is
45, as noted below,t
Mliich
number of
is
com-
letters
to be considered as
makes
1. Its
tl S-een
.
(p.
308) stands for
GO
2.
Bay
3.
H-y
4. A-lif
27. Huniza,
50
6.
K-af
20
2S.
7.
L-ani
30
29.
8.
A-lif
30. A-lif
9.
A-lif
31.
33.
34.
Hay
W-aoo
35.
R-ay
14.
L-am
tushdeed
doubles
the letter
C
}
1
30
30
15. A-lif
16. A-lif
17.
18.
N-oon
T-ay
50
400
Ee-aylO-|
1/
A-lif
omitted(rt)
R-ay
20. B-ay
doubled
21. B-ayJ with tHt<lideed
22. K-af
200
2
"I
24.
L-am
.
L-am
()
In
humzas
Do
all
..
f
\
30
30
200
500
5
6
200
36. A-lif
37.
Z-ay
.38.
Q-af
39.
Hay
40.
W-aoo
41.
R-ay
100
200
43.
H-y
44.
M-eem
45.
H-ay
other isms the ccays are to be
40
20
added.
42. A-lif
11).
2.3.
32. S-ay
30
H-ay
as
which stands
Ray
L-am
L-ara
add
W-aoo
W-aoo
]0.
1.3.
it
for an Alif
11.
12. A-lif
10
over
N-oon
5.
300
25. Sh-een
26. Ee-ay
2013
left out,
and
fiis/i deeds
mid
DAVVUT,
312
Its A'^ma6(or alms) consistsin
Zukat
tlie
CiiAi-.
repeatingof it
4,500 times.
(the prescribed offerings)
6,750
f7/mr (or tithes)
Qoofool
7,875
(literally "lock,"" i.e. for resolving
mysteries)
563
Dowr and Mooduwir
(or circle implying
repetition)
Buzul
16,876
(gift or present to avert calamities)
7,000
JTAm^z^to (the seal, or conclusion)
1,200
Surreeool-Eejabut(Bi speedy answer)
12,000
Total
The
in
56,764
giving of nissah, xukat, &c. to isms^
no other light than as alms or charitable
tially requisite to
success of the individual's undertaking,
Humwakeel, and
offerings, essen-
and that
has for
its
his labours
demons Hoom-
for its genius Shutkheesa.
4,500
Its
{viz. 2,250)
added to
it,
gives
zukat
6,750
Half of the above half (1,125) added

3.
considered
Its nissab
Half of that number

2.
is
be given for the purpose of ensuring the
may not return unto him void.

The above-mentioned chief ism
raeel and
XXIX.
to its zukat,
forms
Its iishur
7)^7-5
Half of the above half (1,125)

4.
Its qoofool
563
Add
qoofool
563
ushiir
7,875
will give
8,438
double that
8,438
its
to
its
will give 16,876,

'5.
which
is
and mooduivir
There is no rule required for the following, they being
always the same for every ism ; viz.
Its dow?-
16,87t3
7,000
6.
Its
buzul
7.
Its
khutum
8. Its surreeool-cejabut
,200
2,000
OR EXORCISM.
SKt,.r. 2.
313
In commencing the reading of the isms, their demons are

addressed
and
first
by prefixing
names the word eea (O !)
to their
words huhnq,
to that of genii the
mudud
7iidda,
As
or
koomuk (meaning "by

shall state how these are used, by adding them to the abovenamed ism, viz. Eea Hoomraeel, eea Humwakeel, buhuqthe aid of").
a specimen, I
e-Shutkheesa, Soohhanuka la illaha, &c. (p. 311).
Thus, whether
it
be
ism or any one of the forty-one
this
may have
alluded to above, or any other which a person
the form of a simnd (grant) from his tutor (for
received in
there are innumerable others current),
Previous to reading the
address
that the ism read
dred times, he
is to
e.
g. if
name
and one genius, and

;
an ism
the
to
is
is
each time to
is
Should the ism
be invoked
to
its
the presence of
and
after
be repeated a hun-
demon and genius
as often.
demons
the forty-one great isms, some have two
Amongst
o-enius
he
is7n,
demon and genius by name.
its
have no genius, the demon alone
necessary that
command
nissab, &c. be given, in order to

genii.
it is
Eacli istn has a separate
vice versa.
but the same demons are common to several isms
(vide p. 315).
After having given the nissab, zukat, &c., the exorcist,

in order to familiarize himself to
of the genius,
is,
The
which sum
is
times (having
number of
total
is
or to cause the presence
within the space of forty days, to repeat
the ism 137,613*
This number
it,
letters
previously divided the
forming the above ism,

many thousands
to be multiplied
to this the
45
combined number which the
stand for (vide
p.
(p. 311).
45,000
by
and
add
is
to be considered as so
will give 135,000
letters of the
ism
311.) viz
2,G13
and we have 137,613

This sum
is
called in Persian daivufy and in
Hindee
aojna.
DAWUT,
314
XXIX.
Chap.
number
as nearly in equal parts as possible for each day's
reading)
for
by
this rehearsal of
enlightened, and he will at times
and fancy himself,
it,
his
mind
will
become
become quite transported,
whether awake or
asleep, carried
and
accompanied by demons and genii to distant realms, to the

highest heavens, or
down
into the bowels
There, they not only reveal to him

render
will,
to
tlie
whole human
but cause
all
of the earth.
hidden mysteries, and
race subject and obedient to his
all his desires,
temporal as well as spiritual,
be accomplished.
Most
exorcists have,
of these isms
laid
down has
The
shall
and whoever has
now
strictly followed the rules
beneficial effects of this
but as they are
third Section,
I
experience, proved the validity
invariably obtained his soul's desire.
and
uses
numerous
by
we
to
ism alone, are
be noticed hereafter
shall at present pass
them
in the
over.
describe the second variety of ism, termed
Usma-e-Hoosna (or the glorious
attributes of the Deity,
p. 304), as connected with the twenty-eight letters of the
Arabic alphabet (the knowledge of which

bestowed on
me
as a sacred relic)
and
my
late
Father
shall exhibit
them,
together with the demons attached to each, in the form of
table.
Skgt.
2.
A-LIF.
OR EXORCISM.
315
DAWUT,
316
If a
may
(p.
man
Chap. XXIX.
wish the accomplishment of his desires,
either read one of the above-mentioned
he
usma-e-oozzam
304.) or one of the usma-e-hoosna, both which will
equally answer the purpose
but the beneficial
effects
of
the former are greater, though they are seldom had recourse
owing
to,
to
the trouble and inconvenience attending the
reading of them.
The manner
a talib
instance,
another
dawut
of reading the
(i. e.
a seeker),
and obedient
subject
is
as follows.
desirous of
is
to his
will.
In
For
making
this case,
suppose the mutloob (the object or thing wished) to be a
man named Boorhan, which name
B R
viz.
tained,
HA
and N.
by reference
is
After the
exorcist
has ascer-
to the above table, the different attri-
butes of the Deity attached to each
names of
composed of five letters,
their corresponding
letter,
together with the
demons, by
first
repeating
the names of the demons and then those of the Deity, as

detailed before in the case of the
be more particularly stated), the object
become subject and obedient
Whether
of the isms contained
a certain number of times (as
in the Jutvahir-e-khumsa,
will presently
first
the wisher reads
ther to do so for him,
it is
will
to his will.
them himself or employs ano-
necessary that the substance of
the following, in any language, be read daily four times
commencement of the Durood* and twice

" O Lord, grant that
the end of each day''s task, viz.
i. e.
at
twice at the
may
so deeply be distracted
*'
the object. Sheikh Boorhan,
"
in love with such a one (the seeker), as to be
" night entirely forgetful of his natural
The durood
is
as
"
God
wants.""
" AUahoomma Sullay-allah MokumMohummudin wo barik ivo sullim.''^ i e. "O
follows
" mudin, iva- Allah Allay
grant blessing, prosperity, and peace to
" posterity."
day and
Mohummud
and
his
!!
Skct.
! !
OR EXORCISM.
2.
may
here premise what
is
317
essential to
to be able to read the ^sw, that
tlie
be known
reckoning by
in order
Abjud
is
divided into four parts, viz. units, tens, hundreds, thouIf the numeral representing the letters
sands.
Units,
it is
to
fall
on the
be considered as so many hundreds
Tens
thousands;
Hundreds
tens of thousands;
Thousands
hundredsof thousands.
By
this rule the following are the letters of
B-ay, in the Table (p. 308.)...
R-ay
200
H-ay
A-lif
N-oon
is
The
viz.
equal to 200
...
20,000
...
500
...
100
50
...
5,000
Total
into
Boorhan,
25,800
exorcist having previously divided the sum-total
any number of equal
parts,
and fixed upon the number
of days in which to finish the reading of

or two, he
must conclude
it
it,
such as a week
within the appointed time
or,
Burning benjamin, or any other
his labour will be vain.
sweet perfume, with his face turned towards the house

or directly at the object, he
is to
read
of,
it tlius
Eea Ruhman-o
Surhumakeel-o Eea Futtah-o
Ittraeel-o Eea Qooddoos-o
Kulkaeel-o Eea Allah-o
Jihhraeel-o Eea Baree-o
Umwakeel-o
Previously to repeating these five isms 25,800 times in

the
way
have exhibited here once,
their nissah, zukat^
he
ism, instead of repeating
it is
necessary to give
but
it
for the nissah., &c., the
in reading this species of
number
318
DAWUT,
of times as laid clown
for the other isms (p. 312), if
be repeated
is77i
with
demon,
enough
is
it
Sect.
its
to its
there being no
Surree-ool-eejabui.
Of commanding
3.
and equivalent
khutum ;
nissab, &c., even to the end of
occasion to read
it
above way one thousand times for each
in the
its
Chap. XXIX.
and
the presetice of Genii
Demons.
When
genii
an exorcist has once commanded the presence of
and demons, he may, through
their means, cause what-
He
ever he pleases to be effected.
can obtain things mys-
teriously, such as his daily food, or ready cash equal to his

real expenses,
by demanding
rally heard
said that they never ask for
it
it
of them
and
I have gene-
more than what
they absolutely require.*
commanding
Previous to
demons,
it is
the
presence of
requisite to confine one's-self in a closet,
the apartment
to
is
be besmeared with red ochre
having spread a moosulla (which

better), he
liness,
is
to
is
is
on
if also
red, so
much
and observing the utmost
it,
the
clean-
sooner the better.
After that,
he
sit
and
and,
to discharge its nissab, &c. in the course of a
The
week.
and
genii
in
order to cause the presence of these beings,
again to shut himself up for forty days, and repeat
the ism 137,613 times, having previously divided the
num-
ber into forty parts, a part being read each day.
For such
chilla
most congenial
is
(or a forty days'" abstinence), the place
a secluded spot
somewhere
in the vici-
nity of the sea, in a rocky cavern, in a garden, or out of
town, where no noise or bustle
is
likely to disturb the
mind
of the exorcist.
For
a very good reason
those aerial spirits.
because
it
would not be granted bv
;;
Sect.
OR EXORCISM.
3.
319
After he has commenced the reading of the ism, every
now and
night, or week, or every
phenomena
the demons and genii, attended
appear before him
and on the
by
week
last
all their legions, will
and two or three from among the
latter,
and
genii himself, will advance,
demons or
or one of the
some new and fresh
then,
will present themselves
"Well, Mr. Exorcist,
respectfully addressing him, say,
Here we
*'
wherefore hast thou demanded our presence
"
are,
it
behoves the exorcist to muster up his courage, and not to
with our assembled
speak to them
hand beckon
all at
daily task, he
them a
At
be seated.
to
him
will then
to repeat the
ism
the finger or
his
names, demand of
how
often
will
it
be
to cause their presence.
inform him on these points, and he
to attend to their injunctions.
juncture
Having concluded
to inquire after their
is
.''
this critical
by a motion of
or token, and ascertain
siffn
necessary for
They
once, but
them
to
forces.""^
is strictly
Should he speak
them
to
before concluding his daily task, they will cause some mis-
fortune to befall
or they will
all
him
nay, he will be in danger of his
life
disappear of a sudden, and render the pains
he has taken of no
avail.
Then having adjured the genii and demons by a solemn

oath, in the name of Almighty God, and of Solomon the
son of David, (peace be
is,
on no account,
&c.) he
to say a
is to
He
dismiss them.
word about the interview
any
to
one.
He
never to
is
command
at all filthy or unclean,
their presence
and he
is
when
is
is
During
he
his
is
to
advisable for the tyro in the art not to undertake
it
life
he must abstain from adultery
do nothino; but what

It
body
never to delay bathing
himself after coition or nocturnal pollution.
whole
his
for the first
is
in short,
lawful.
two or three times, unless his tutor be present
DAWUT,
320
he may
for otherwise
due regard
to this,
Much
insane.
forfeit his life.
Many, from want
have grown and daily do grow
rather abstain from
it
!)
now
I shall
first
mad and
their wealth ever
some of the well-known and
relate
celebrated virtues of the
of
altoo-ether.
For the information of Europeans (may

increase
XXTX,
Chap.
ism recorded
in the
Juwahir-
e-khumsa.
1st.
When
any one wishes
to
go into the presence of a
monarch, a noble, or a grandee, or that of his gracious

master, without requiring to give the nissah, zukat, &c.
and
daiciit
p. 313), if
(i. e.
the familiarizing one's self with
vide
it,
he merely repeat the chief ism seventeen times
with open hands upheld to heaven, and having blown on
them draws them over
his face once, the instant the
person
beholds him he will become so fond of and attached to him,

that however great his anger might have previously been
against him, he will
now be
pleased with him.
2d. Should any one repeat the above-mentioned ism, after
every morning and evening prayer, as they are in the habit
of repeating other things, forty or seventy times, his mind

will
his
become vivid and enlightened, and he
bosom nothing but supreme love
to
will cherish in
No
God.
concern will he allow to disturb his peace of mind
about to come to pass

3d.
When
will
be revealed to him
worldly
;
events
in dreams.
a person wishes any particular circumstance,
temporal or spiritual, to happen,
if
he repeat the ism twenty-
four times on a Sunday morning, before sun-rise, through

the grace and blessing of God, that very same day, his
wishes shall no doubt, be realized.

4th. If a person
be anxious
obedient to his will, he

to put on clean clothes
is
to
make another
subject
and
on a Wednesday, after bathing,
and burning sweet-scented odours,
repeat the ism a hundred and twenty-one times, over
some
Skct.
OR EXORCISM.
3.
food or drink, and liaving blown on

acted upon to partake of
become
it,
321
it,
and he or she
immediately
will
his or her talib (wisher).
number
5th. If an individual has a

fess friendship
of enemies,
who
pro-
towards him outwardly, but in their bosoms
harbour enmity, who slander him behind
haughty looks keep him
their
cause the person
his
at a distance,
back and by
he
is,
after the
usual devotions have been performed, to read that greatest

of
isms forty-one times, morning or evening, for forty
all
days successively
become
and by
so doing, all his ill-wishers will
his intimate friends.
Should any one desire to make princes or gran-
6th.
dees subject and obedient to his will, he must have a silver

ring
small square silver tablet fixed upon
made with a
on which
is
be engraved the number that the
to
composing the ism represent
This number by
(p. 311).
which, in this case,
itself,
two demons, 286 and 112, and
(p.
308)
I-
Ray
<
kk
is
2,613
40
Mee7n
o)
200
Alif
Eeay
10
Lam
30
ISG
o -^
SOI
c S
O 3
Hay
Meem
40
Ifâoo
AHf
Kaf
20
Eeay
Lam
10
.
30
112
Carried forward.
its
genius, 1,811, amounting
its
of the ism (p. 311)
Hay
2,613
or added to that of
in all to 4,822,* (agreeably to the rules laid
The number
is
it,
letters
3,0]
down
in the
DAWUT,
322
formed into a magic square of the solasee or
tiikseer,)
rohaee kind, and engraved.

is
XXIX.
on the subject of the pcience of
32(1 chapter, M-hich trecats
he
Chap.
week
for a
to place
morning or evening,
and blow on
it
the ring
tlms finished,
is
before him, and daily, in the
thousand times,
to repeat the iswj five
When
it.
When
the whole
concluded, he
is
little-finger (lit. ear-finger*)
wear the ring on the
is
to
of his
right hand.
In short,
it
is
no easy matter
of genii and demons
to
command
the presence
and, in the present day, should these
race of beings be near any one, so as to obey his calls,
such a one wovdd, no doubt, instantly be

(saint), or
widlee
The
one endowed with the
author of the present sheets
reading of two or three of these isms
most
difficult task to finish
strano-e sights
them
down
as a
the effects of
;
but' he
for he
found
the
it
met with such
and frightful objects as completely deterred
him from concluding any one of them.

labour
ceivino- it
set
of miracles.
this teacher of the
(lit.
endeavoured to prove
alphabet) has
gift
lost,
Moreover, con-
he relincniished the design alto-
gether.
Independently of these mighty isms^ there are a great
number
of the attributes of the Deity, and verses of the
Qoran, which one
may
read without
Brought forward
3,01
\Tay
600
< Eeay
Say
\
500
g I
^^
eI
-100
Khay
I'^
AUf
tc
1
,
l^
trouble,
300
r Sheen
^
much
1,811
4,822
*
So
called,
because made use of
to clean flie ear.
and
Sect.
OR EXORCISM.
3.
their effects are well established
323
but a knowledge of them
can only be obtained by the most humble supplications to

the great, or adepts in the art
municate them
privately
and these folks again, com-
hand
breast to breast,
(lit.
in
hand, ear to ear).

If they do describe them in books,
it is
never with
suffi-
cient minuteness for comprehension.
To this teacher of
God and the favour
A, B, C, through the grace of
the
and kindness of
his tutors, a great
variety of powerful isms and select sentences of the
have descended
profound
Qoran
but as they have been imparted to him as
would be improper
secrets, it
for
him
to disclose
them.
However one
mention
it
verse
so well
is
and that
known, that
may
the Jet-e-footooh, which literally
is,
signifies a verse for receiving an income gratuitously

as,
as well
obtaining one's daily subsistence by some
such
means or
other, or getting service somewhere, or having one's income
If a person
abundantly increased.
that verse, for a time,
God
will
make
constant use of
undoubtedly, within forty
days, grant his behests and prosper him.
have repeatedly
tried the effects of it
Aet-e-footooh, which
five
is
to
Him
" on the dry land and
He
The
after the
as follows
are the keys of the secret things, none
" knoweth them besides

" but
is
ancients
by experiment.
be repeated forty times
appointed seasons of prayer,
" With
The
knoweth
it
himself.
He knows
that which
is
the sea: there falleth no leaf
in
neither
is
there a single grain in the
" dark parts of the earth, neither a green thing nor a dry
" thing, but
it is
Qoran, chap.
vi. p.
written in the perspicuous book." (Sale's
150,
new
edit.
1825.)
For the purpose of obtaining an
increase to one's sub-
sistence or wealth, a person should, after the
Y 2
morning and
Chap. XXIX.
DAWUT.
324<
evening prayers, repeat one thousand times the following
two attributes of the Deity.

from
Should he derive any benefit
repetition within two or three months, he may
its
continue the rehearsal one thousand or five hundred times,

for as long a period as he chooses to benefit
by
it.
Eea gunnee ! (O thou independent !)

Eea mo-gunnee ! (O thou causer of independence !)
Sect.
Concerning the casting out of Devils.
4.
In the Shurra-e-Bokharee^ Aboo Hoorayree* (may God!
Mohummud MoostufFa (the

that Adam was created of teen
&c.) observes, that the Prophet

blessing
&c.) has stated,
(clay), that
is,
of two of the elements, water and earth
of air
and
and constantly reside in the lowest or
first
and genii of marij (or flame without smoke),
i. e.
fire.
Genii are
spirits,
They possess the power of rendering themhuman beings in any form they please. Some
firmament.f
selves visible to
sages assert that genii have bodies
but from the circum-
stance of their being invisible to us, the term jin (or internal, that
which
is
not seen) has been applied to them.
extent of their knowledge
account a
madman
is
is
likewise hid from us
The
on which
frequently nicknamed in Arabic Mti~
jin-oo and Jin-noonee (derived from jin), because the condition of his intellectual functions is concealed
As Adam and Eve were
the parents of mankind, so Jan
and Marija were the parents of the race of

Genii differ from
spirits, their
This
named by
last
genii.
in three particulars
viz. in their
form, and their speech.
word
signifies
" the father of cats."
He was
so nick-
the prophet, on account of his partiality to those animals, of
which he had always

t
man
from others.
a great
Mohummudans reckon
number about him
seven firmaments.
as pets.
Vide
p. 149.
Sect.
CASTING OUT DEVILS.
4.
325
Those among them who perform good actions have the

those who perappellation Jin (or Genius) given them
;
petrate evil deeds,
Shytan (Satan
When
or Devil).
the
actions, such as causing the death
former do perform bad
of any one, or affecting a separation between two persons,

it is
not that
it is
they execute
according to their nature so to do, but
through the means used by the exorcist,
it
and by the influence of the isms of the Deity.

The food of such of them as are poor and indigent consists chiefly
of bones and
The name
air.
who was most beloved
of the genius
of
God
was Hoorras.
In the Tufseer-e-hyzawee (Commentary on the Qoran),
and
Tuwareekh-e-rowxut-oos-sujfa,
the
that Satan was originally an

his infinite mercy,
God, of
it
is
off'spring of genii,
observed,
and that
honoured him with the
Azazeel (a fallen angel), their names having
all
title
of
a similar
termination, such as Jibbraeel, Meekaeel, Israfeel, Izraeel,
&c.
Eeman-zahid has recorded, that
disobedience he received the
title
it
was owing
to his
of Ib-lees (or one
despairs of God's mercy), because he
who
refused to prostrate
and when, through obstinacy and

malignity, he tempted Adam and Eve to eat wheat, and
caused their separation,* the name of Shytan (Satan) was
himself before
given him
but also
all
Adam
and,
by
Adam's
so doing,
he not only ruined himself,
He
was the son of Hooleeanoos,
race.
who was
the son of Tarnoos,
who was
the son of Jan.
1.
who was
the son of Soomas,
Satan has four khuleefay (caliphs or deputies); viz.

Muleeqa, the son of Aleeqa; 2. Hamoos, the son of
Adam, they
mountain
try near
exists at
Mecca.
was driven from Paradise to Ceylon, where a

which they go to worship, and Eve to some coun-
say,
EXORCISM.
326
Janoos
Mubloot, the son of Bullabut
3.
Chap. XXIX.
Yoosuf, the
4.
son of Yasif.
As, among the offspring of Adam, Cain was the

character;
so,
among
the
race of genii, was he,
vilest
who
is
called Satan.
As
name of the wife of Adam (the peace of God

Hu-wa (Eve), so Satan'^s wife name was Aw-wa.
the
&c.) was
As Adam's surname was Abool-bushur,
so Satan's
was
Abool-Murra.
As Adam had
three sons, viz. Habeel (Abel), Kabeel
(Cain), and Shees (Seth)
who with
baysoon,
so Satan
3.
Awan,
Wuseen, the
2.
nine, viz. 1.
and
his host inhabits bazars;
wickedness committed therein

his agency.
had
is
all
Zulthe
accordingly attributed to
ruler over grief
the companion of kings.
and anxiety.
Huffan, the patron
4.
Murra, the superintendent of music
of wine-bibbers.
5.
and dancing.
Laqees, the lord of the worshippers of
fire.
6.
Musboot, the master of news, who
7.
to circulate malicious
When
mansions.
and
people come
vents their calling upon

return,
and
false reports.
God
frustrates their
and contentions
dustur-khwan
to return
Some
to take place.
(table-cloth),
over, he causes
(thanks) for
abode
is
it.
home from
them
directs people
Dasim, lord of
journies, he pre-
thanks for their safe
good designs by causing wars

say he
is
lord of the
and does not allow people
say hismilla (grace) on sitting

is
8.
down
to meals
and
after it
to forget to return shookoor or
(Vide p. Ill, 112.)
9.
to
ehsan
Dullian, he whose
places appropriated to devotional ablutions and
prayers, where he defeats the objects of the pious,
ing difficulties into the
way
by throw-
of their performance of their
duties.
These nine sons of the undaunted, the

the mortal enemies of
Adam's
race.
infernal Satan, are
They
never allow
CASTING OUT DEVILS.
Sect.
4.
them
to
causinsr
do a good
them
He
to sin.
family for every one born
their influence in
all
has nine children added to his
among men.
Sliurra e-bokharee, Jabir, son of Abd-oollah
In the
Ansaree (may
formed
but exert
action,
327
all
God
&c.) observes, that
God Almighty
created beings into four gradations or ranks
1st.
angels; 2d. devils; 3d. genii; and 4th. mankind.

the Prophet
But Abbee-durda, a companion of
God
ing to the 1st rank snakes and scorpions

the 3d, spirits;
to
(may
&c.) has differently construed these divisions, assign-
the
to
to the 2d, insects;
Adam's progeny, and
4)th,
all
quadrupeds, birds, &c.
Mulik Cutshan
Mount Qaf*
domestics.
To
To
son-in-law,
his
the
the genii, and inhabits
all
eastward
the
westward
he
possesses
Mohunmuid
300,000
Abd-ool-lluhraan,
reigns
To
who has 33,000 dependants.
of them his holiness
peace
king of
is
both
MoostufFa himself (the
&c.) during his life-time gave the above
Moosulman
names.
Kings of Moosulman-genii have

in noos; as Tarnoos, Ilooleeanoos,
of Tursa (worshippers of
&c.
Kings of Jewish
Kings of Hindoo
The
Dukheeanoos, &c. Kings
genii, in
;
nas
unto him
!),
as Seedoos,
as Juttoonas,
&c.
as Nuqtus, &c.
last-mentioned genius (Nuqtus),
the service of his
names terminating
genii, in doos
fire)
genii, in tiis
their
when he entered
excellency the Prophet Shees (peace be
was converted
to the
Amono; Moosulman-oênii
(leaders or priests).
Mohummudan
there
is
a sect of
faith.
eemams
Such were Aboo-furda, Musoor, Dur-
bag, Qulees, and Aboo-malik.
In the Tufseer-e-knheer
it is
stated that genii are of four
QnJ\ A fabulous niouiilaiu.
Vide Glossary.
EXORCISM.
S28
who inhabit
kinds, vi%. 1st. the Fulkeeu, or those
ment
2d. the Qpotheeu,
who
Wuhmeeu, who haunt
3d. the
4th. the Firdooseeti,
who dwell
In the Tufseer-e-neeabeeu
into twelve bands or troops
Room
reside about the
human
the
XXIX.
Chap.
the firma-
North Pole
imagination
and
in Paradise.
it is
said that genii are divided
six inhabiting the countries of
(the Turkish empire),
Furhung (Europe), Yoonan
(Greece), Roos (Russia), Babel (Babylon), and Suhbutan;
Gog
the other six, the regions of
Magog
(country of the Esclavonians),
Zungubar
or
(Ethiopia),
Western
ites
(country of the Calmucs),
Among
India).
(Nubia),
these, three legions are Islam-
or Moosulmans, and their king
As
Nowba
Hindh (Hindoostan), Sindh (Sind
is
Buklitanoos.
to the real nature of genii, they are nine-tenths spirits
and one-tenth flesh.

In short, we have now considered the origin, birth, and
nature of genii and devils.
Although
this narrative
have had a place in the second section of

as
it
was
in
should
this chapter, yet,
a great measure connected with our present
subject, I have preferred inserting
it
here.
I have long been desirous of describing the manner
which the devil
is
cast out,
and have
tlierefore
in
been more
particular in mentioning his family connexions, names, pedigree, &c.
extent of
I
my
have done
This
poor
abilities
in as concise
a form as the
would permit.
have always been accustomed, (having from
up had a
dawut
great taste for
it), to
my
youth
practise the reading of the
(exorcism), write amulets and charms, and
by con-
sulting horoscopes, prognosticate future events.
Many
a time have persons possessed of the devil applied
to this teacher of the
owing
let,
to
my
A, B, C,
for assistance,
and whether
reading doa (supplications), tying on an amu-
or burning a charm, or, to the force of their belief, or
Sect.
to
CASTING OUT DEVILS.
4.
my
some wise contrivance of
ggg
own, which
put in prac-
they have been cured.
tice,
I used to entertain great
mind
doubt and suspicion
as to the effects produced
O God What
myself, "
" sibly
exist
in
my own
and frequently said
relation or connexion can
to
pos-
between genii and man, that the former
" should possess such powerful influence over the
latter,
or
" that by our merely reading incantations they should be

" cast out ?" With these doubts in my mind, I was con-
and investigation of the
stantly
employed
subject,
by consulting very learned men and
in the search
divines,
and
reading noted works on the subject, such as the Tufseer
(commentary on the Qormi), Huddees
(traditional sayings
of the Prophet), and others, in order that
might acquire
some knowledge concerning these matters.
Whatever
have seen, heard, and read, I have related.
When
the
individuals labour under demoniacal possessions,
symptoms are
naked
cations,
Some
as follows.
others shake their heads
others
are
struck
dumb;
grow mad and walk about
they feel no inclination to pursue their usual avo-
but
lie
down and
In such cases,
are inactive.
if it
be required to make the demoniac speak, or to cast the

devil out, there are a variety of contrivances resorted to,
and which
Magic
I shall
now endeavour
circles, squares,
and
to describe.
figures, are sketched
on the
ground, or on a plank, with various coloured powders,

bhuhhoot (cowdung ashes), charcoal, or sundul\ and the
demoniac being seated

tation)
is
kinds of
read.
in the centre of
Around
fruits, flowers,
it,
the afsoon (incan-
these diagrams are placed various
pan-sooparee, sheernee, sometimes
sayndhee, taree, iiariellee^*
daroo,-\-
Intoxicating liquors
Ardent
spirits.
&c.
Some
vide Glossary,
sacrifice
EXORCISM.
330
sheep
set
in front
up the head
in front, placing a
and sprinkle
its
according to
tlieir
by the
lamp upon
Some
blood around.
it,
lighted
it,
up
or they merely slay a fowl,
give a rupee or two,
means, into the hands of the person pos-
These things are
devil, to deposit therein.
denominated the apparatus of worship {vide
The
XXIX.
of the circle, &c. sprinkle the blood round
with a inileeta (charm-wick)
sessed
Chap.
following Arabic incantation
jjlates).*
331)
{yicle p.
is
to be
read over some bhuhhoot (cowdung ashes), or over a few
time the exorcist

at the
and each
different kinds of grain, seven times,
(lit. five)
is
to blow-}-
upon the
object,
head and shoulders of the demoniac
breathe on flowers and throw them
at
him
and throw
or he
is
it
to
and burning
some ubeer, ood, dhumieea, vggur^ or simdul, near the

demoniac, he
is,
spell over
during the process, to read the

times, desiring
them twenty-one
the patient
with
to sit
his eyes shut and smell well the fumes exhaled, while he
repeats the supplication.

tation,
shovdd any motion of the body be perceptible, the
exorcist
head
During the reading of the incan-
is
to
say, " If thou be a
to the right
phrodite, forward."
if
a female, to the
male
devil,
left
and
Some demons shake
of the demoniac most violently.
When
bow
if
thine
a herma-
the head and
body
the reading of the
supplication has been concluded, the exorcist
is
to inquire
of his patient whether he feels any degree of intoxication or

lassitude,
or sense of weight in the head, or whether he
experience the emotion of fear in his mind ; or whether he
be aware of a sensation like that of some one behind him

shaking his head
The
If any of these symptoms be
felt,
the
object of the following diagrams being to inspire terror, they
cannot be made too frightful.

+ The word used in the original {jnioonkna) means "to blow
xvilli
" the breath," therefore the verb " to blow"' does not exactly express
it.
.'/ e^- A^Mu: 6iu/e.

.
_BtL
lir
^"7.
present
iir
-Or
-"-k
-<
7T"
I
Cio
ra^ âae J30j
^^y7l/za{.^ .^^^^^.
JVZ. (^f<u:^T<u,e
^"i^Cr
(y^m^^(^^<eYJ.
A'^S.
-/X-%pîpy^
r>p
ftt>
rkcf Faye'3-30.J
/V"4-.
O Jfee/tMeei
(6?raêJiu,^d30.)
orn^
O J-iidraeel /
îyc^yM^/^
c^^^^'ef-^'.
/V
^/ace
/ii(,(
330
.
Sect.
case
not.
CASTING OUT DEVILS.
4.
may be considered
The circumstance
in reality, nothing
as that of a demoniac
otherwise
of the devil catching a person,

seat
its
331
is
is
merely in the fancy and
imagination of the vulo-ar.
The Arabic
follows
afsoon (incantation), above alluded
to, is as
" Azumto Alykoom, Fiithoonu Futhoonu,
Huh-
" heehayka Hubbeebayka Almeen Almeen, Suqqeeka Suq,
*'
qeeka, Akaysiin Akaysii7i, Bulleesun Bulleesu7i, Tulee-
" sun Tuleesun, Soorudun Soorudun, Kuhulun Kuhu" lun, Muhulun Muhiilu7i, Sukheeun Sukheeun, Sudee" dun Sudeedun^ Nuheeun Nubeeun, Bayhuq-e-Kkatee-
" may Soolayman bin-Daood

*'
hhn-moosSulam) Ohmin Janaybil Musharayqay wul Mugaraybay
zayroo,
(Âl/y
" wo min janaybil, i-mu7itiay wul I-sur-7'ay.''''*' Having read

the exorcist
this,
to
is
add, " Whatever
" taken
possession of the
" him
come out of him
body of such a
it
be that has
one,
come out of
!"
Incantations for causing the devil to enter a person's body,
and Hindoostanee, are very numerous
in Arabic, Persian
but, owing to their prolixity, I have omitted them. Should
any one, however, wish
may
easily
Some
to acquire a
do so by applying to those who practise the
devils,
when they
seize a person,
two or four weeks together
for
knowledge of them, he
do not
nay, for as
art.
him go
let
many months
and the demoniac then never speaks, and though the devil
be present
To
in him,
he does not move nor walk.
prevent certain devils from escaping, they
tie
a knot
in the hair of the demoniac, after having read the following
verse of the
it,
vix.
Qoran
in
Arabic three times, and blown upon
'Înnuma amruhoo, eeza aradu shyin un eeuqoollu
I. e.
ing with
adjure you Futhoonu, &c. (various names of demons, end-
"Nubceun") by
the seal of Solomon, the son of David,
from the East and from the West, from the right and from the
eome
left.

EXORCISM.
332
Chap. XXIX.
" luhoo koonfu-ee ay-koona fu soohhanulluzee hay eud" dayhil muUukooto koollu shyin wu illyhay toorjaoona.''''
" His command, when he willeth a thing,
i. e.
" that he
unto
saith
" unto him,
" and unto
in
whom ye
and
it is
the
is
wherefore praise be
kingdom of
(Sale's
1825.)
oil
and blow
demo-
into the ear* of the
it
Wuluqud futtunna soolaymana wu ulkyna
Alia
We have
"
Koorsee ye-ay-hoo jussudun soomma annah.
"
all things,
shall return at the last day."

p. 308., edit.
only
is
the following verse eleven times over any kind
of odoriferous
niac
it,
whose hand
Qoran, chap, xxxvi.,
Some read
Be,'
'
Solomon, and placed on his throne a counterfeit
tried
" body.
Afterwards he turned unto God."
Sale's Qorati,
chap, xxxviii., p. 321., edit. 1825.)
Sometimes they repeat the following invocation of the Most
High God
%-..^;-^^
nine times, and blow
(.lisX/K-.- -^k-J
it
into one or both ears
*_-*JU _^*->jb
Lll-^-^wJ"
f--*'*-^
Eea summee-0 tussummata bis summay, wus summay fee

summay sumuka eea summee-o. " O Hearer thou hearest
!
" with ears
thine ears are within hearing,
After the demoniac
is
Hearer
!"
well filled with the devil, he some-
times screeching takes a kakra

lighting and extinguishing
it
(large
continues
wick),
by putting the lighted end
into his mouth; (some, biting the neck of a fowl, suck

its
blood)
and when he begins
the exorcist inquires
ally,
sign
to speak
after the
whence he came, and whither he
intends taking his departure
somewhat
ration-
demon's name
is
bound
when he
and what he was doing and
causing to be done, while in the body of the demoniac
A common
verse, they
technical expression,
blow upon
it
sentence) to the patient.
his
meaning
and thereby transfer
If
that after reading- the
it (/. e.
the virtues of the
Skct.
CASTING OUT DEVTLS.
4.
333
he reply to these queries, well and good;

cist
reads some incantation or other over a rattan, and flogs
the demoniac well, which has the effect of
For some
every thing.
What
his desire is at present,
he would wish
supplied with
have
to
After
and what
no marks on
the exorcist asks
this,
articles or eatables
kay klieeleean
(fried great-
fish,
or fowl,
eggs,
made
(jr/?ee-lamps
devil
ask
and flowers,
of flour, two images, male and female,
of flour, and besides these,
may
rice,
a sheep, sayndhee
taree, shurab, sheernee, various kinds of fruits
made
a seer
paddy) or moofkoolay,* curdled-milk, boiled
curries of flesh,
be
is to
such as any of the following articles
relate
to depart.
Whatever he names he
or half a seer of juwar or dlian

millet or
when they mean
strange, all this flagellation leaves
is
body of the demoniac.
what
making him
devils are so wicked that they will
not reveal their names, nor state
the
the exor-
if not,
many
others which the
These are arranged on a large piece of
for.
a broken earthen pot, or on a winnowing or
common
basket,
which the exorcist waves three times from the head to the
feet of the
demoniac,
wards distributes
its
first in front,
contents
whole under a tree or on the bank of a

his departure
At
of
particular place at which he
when making
the patient
;" or,
To
his exit,
of
" out of doors
;"
or,
this not
is
means
to inquire
to
throw
and what he intends
which he
and " I shall take with me meat,

" nothing at all."
Should
The day
river.
the one on which these are to be given him.
taking away with him.
" very spot
after-
or places the
the period of his going away, the exorcist
him the
down
is
He
then behind.
among beggars,
replies,
" on
this
" under such a tree:"

kuleejee,
&c.
;"
or,
meet with the approbation of the exor-
Balls of paste boiled (dumplings).
EXORCISM.
334
cist,
he
to say to him,
is
down
'*
" Nay
here, or in the area,
CiiAP.
but thou must throw him
and take up a shoe or a sandal
" with thy mouth, or bear a sil* on thy head."

accordingly does
When
he
he runs with such speed, and makes
so,
such a noise, that the people
The demoniac
him.
XXIX.
all,
through
frequently runs
fear, flee before
away with
large that two or three persons could scarcely
stones so
lift
them.
Sometimes, he merely runs without carrying away any
The
thing.
operator
hair, either at the
may
wherever he
is
then to continue holding on by his
back or on one side of
down, there he must
fall
head, and
tlie
let
him
lie
and
having read the incantation, or the aet-ooI-koorsee,-f over an

iron nail or
wooden peg, he
The moment
is
to strike
it
into the ground.
the demoniac falls down, the exorcist instantly
plucks out one or two hairs from among
tliose
which he
holds in his hand, and reading some established spell over
them, puts them into a bottle and corks

the patient's
Then he
after
devil
is
up
whereupon
supposed to be imprisoned therein.
either buries the bottle under-ground or burns
which
tlie
Some Seeanas
tlie
it
devil never returns.

(p.
372) make a small wax
one extremity of a hair to the crown of

other to
it
bottom of a cork,
put the doll into
it,
and cork
it
fill
up.
its
doll, fasten
head, and the
the bottle with smoke,
They put
in
smoke
to
prevent people"'s distinguishing the doll, wliich remains sus-
The Seeano,
pended
in
moment
the demoniac falls on the ground, pulls out a hair
the
middle of the
bottle.
the
or two as above-stated, and contrives to insert them into
the bottle
" Behold
which, holding up to public view, he exclaims,

I
have cast the devil out of the demoniac and
stone on which spices, &c. are ground.

Vide Sale's Qoran, chap. ii. p. 44., from " God! there is no God,"
&c. to "they shall remain therein for ever,'* p. 45, ed. 182.5.
Sil, a
Sect.
CASTING OUT DEVILS.
4.
335
" confined him in this bottle. There he is, standing in the

" middle of it, longing to come out. Now, if you give me
" so much money, well and good
" loose again."
Those
if not,
him
I will let
foolish people, on beholding
doll in the bottle, actually believe
to
it
tlie
be the devil himself,
and out of fear give him any sum of money he asks, and get
it
buried or burnt.
The
demoniac he
instant the devil leaves the
i-egains the
use of his faculties, and in utter amazement, staring round,

inquires, "
" has
Where am
who brought me
crowd assembled arovuid me
all this
After that, the following svipplication
here
and why
'f
is
to
be read over
a handful of water and dashed at the face of the patient
form wliich
is
repeated three times, viz. Atmiikh
Tnmmakh Tummakh, Turmeehim,

jummal-latin, suffrin oJiriq
And
supplication: Lahoivl ivo laqooiv-wuta

ool
azeem
There
(or.
high and mighty),
is
to
billa hil Allee

in
God
be read over water, which
breathed upon, and the patient
is
face, hands,
and
feet
the
is
then
the place where he
fell,
made
Having brought him home from

they wash his
kmmhoo
afterwards this
ilia
no refuge or power but
is
Atmukh,
kill qiissussay
oliriq.
to drink
and
it.
either on that
day
or the following, a taivee% (amulet) of a particular kind
which
in
is
used for the piu-pose
is
fastened to
iiis
neck or arm,
not seize upon him again.
order that the devil
may
Wlien a person has
for a considerable time been afflicted
with any particular distemper and does not recover, in order

to ascertain
whether
attacked him, they
it
be the
.devil
the following sketch on the
mark out
ground or on a plank.
Some
hands of the
he
sick person,
is
or enchantment that has
flowers being put into the

to
be desired to grasp them

near the diagram.
firmly in his hands and place his
fists
While he does
take some more flowers.
so,
the exorcist
is to
EXORCISM.
336
Chap. XXIX.
and having read the undermentioned incantation over each

flower and blown
patienfs hands.
move
upon
it,
he
is
to
dash
it
against his
In a few minutes the hands will begin to
into one of the squares.
Here
follows the sketch, with the incantation after
Demons,
it
CASTIN(i
Skct.4.
OUT DEVILS.
" may enter the sqviare containing

" he is affected with."
Some
357
name of
tlie
malady
the
and
devils generally attack people in their sleep,
harass them not a
not enter the body so soon as their presence
Some do
In
required.
little.
and continue
this case, the
sitting night
demoniac
and day
to
is
in
be made to
one of the
is
sleep,
&c,
circles,
before described (p. 330) etched on the ground, and at night,

either for the purpose of commanding the presence of, or for
casting out the demons, a puleeta-*^
kinds of
or one of balsam, for three, five, or seven nights
oil
Within
successively.
been employed to
appearance
if
Take a
fruits,
these periods, should a puleeia
command
his
presence, he
for his departure, he makes his
The modes of
shall give
be lighted in three
to
is
lighting puleetas are various
have
makes
his
exit.
however,
one only as an example.

red or black earthen pot,
fill it
with
all
kinds of
some cash, such as a rupee or half a rupee, as the
operator's fee,
and adapt a cover
the exterior surface of
both
to
it
of the same colour,
marked with
being
suti-
Having besmeared the place where the patient sleeps
dul.
with cowdung or red earth, stroke the demoniac from head

to foot with a piece of blank paper,
on
it
well,
roll it
and
up
and write the puleeta
obliquely, round, or
to prevent its unfolding
flat, to
itself
muslin, or a flock of cotton, or thread round
with three kinds of

castor
oil,
oil,
kurrunj kay
i. e.
tail,-f
make
it
burn
wind a piece of thin
ghee, gingilie
or linseed
oil,
it
oil,
then light
and
it
either
in the cover of
Puleeta, a wick composed of paper, inscribed with mystic cha-
racters;
by inhaling the smoke of which, demons are said
to
be ex-
pelled from those possessed.

t Oil
Willd.
of the kurrunj-ivQQy or tree dalbergia; dalbergia arborca,
On
the earthen pot.
fumes are
sit
to
lighting the
is
On
tinct
to
lamp
in the evening, per-
be burnt, and the patient
near the lamp and stare at
lamp
Chap. XXIX.
EXORCISM.
338
After he
it.
be desired to
is to
the
falls asleep
be continued burning.
lighting the jyuleeta (charm-wick) two or three dis-
flames of various hues, such
yellow, will
become
visible
as
black,
or
green,
both to the patient and to by-
of this
Some demoniacs cannot bear to sleep in a light

they either get up and walk about, or
description
do not
feel at all sleepy
standers.
disrelish looking
events,
at
while others, though they do not
At
seem evidently excited.
it,
by the burning of
this
puleeta the devil
is
all
cast out.
Should he be present, they converse with him as above
and cause him
detailed (p. 332),

influence of the
to depart,
chaim he no doubt will do
which by the
and should the
patient be labouring under any corporeal affection,
it
will
be removed. (Vide Plates.)
If devils throw stones, and occasion annoyance in any

one's house,
from among the stones thus thrown the opera-
tor takes one, paints
it
reads some spell over
over with turmeric and quicklime,

it,
whence the stones came.
and throws
If
turns the self-same painted
know, to a
elude that
certainty, that
it
is
it
it
in
the direction
be really the devil, he
stone
is
it
he
an enemy who
re-
by which means they

;
otherwise, they con-
has done
recourse to other means for remedying the
it,
and have
evil.
Sometimes seeanas (conjurors, p. 373) have recourse to

Thus, when they find out
various tricks to obtain money.
a rich
man who
is
subject to fear, they either themselves
throw an immense number of stones or bones on his house,

or
or cause them to be thrown, either during the night
day, in such a way as not to be discovered.
The
land-
('^
ATnt/
(?t^
Genii
fin/J
Âz lî rr
Med
{e(/zx'?tJ
(y/Ue'^/ei
i '
c^^cA'Ar /' ' r^
^ ctful
/n.mp
C^
(^//>
'.
}ri<'-
t/aur a^sem
ei/îA/s BeA^/i/^' o/^ the
etnf^ u/utteverDevrl, Disease .Be^/ifTv.FaiTy.
&?. ft^>e t/ial" A<iS pc'/S6/}ed- hz^n
^'n/Tt
/le/<>Â/ce'Afe/ , rend'(y^<lê/ÂAu/
r7
zr
lAeSen of
David
{ Fea<;
ie
unZo Tu^n
if
/W^
Be ye presenl~ ^7^
f/it
I'/i
2^7
IN
5-
"x
Si
x-
1 î
s
<d
'V
<>;
.)
X'
recTûce
/:>ixrn.
(zn^
fcur Taye
338
^y
14
^^' >-'trf
/h^fi^s)
"/
y3- f
h rcu^ Paae^38.)
7 â97i/f
y^
p/rsen^
and
(^
^'icm
(Vuiz ?PC
,y.r,/5^.
(tnd
conûfTz^^ ft
lip
asA^s lAzs
insihar'J
cy^/^^/^
/ c-t
^<^y7nA
<r<7^/~ rt^^
M^
t Aî^t^??
n Aiêi/er^
ê
<z-re
J)f/m^ns
/.
y lO
& raz-el'aê J3<S.)
<r
c <i.yu^ce^.
-^h
(<Tt
J<ri //i/i
t/ui
<^<<?'.cS'^fe^
jV'/I.
6^ A7nc/><jf(?enu,<^yti^-<Ptr/^â/^^t
if ^
fh^ltr
is in fAr 3cWy
<^/^ tAis
(&> /h^ Faê So^.)
fPTiaiei/er
uiîn^zta/
,
|
cawje
ilr
in^liZ7jfi>/
||f
nk,
a fid relieve
tA^ ifiriumcf- iS^lclîS^'i
i>icm
anW
<^ &e pre-serit,:

it t<p ci^tAes
3j/
,
or^
iAf
wcrd
Sect.
CASTING OUT DEVILS.
4.
and becoming alarmed,
lord, wishing to ascertain the cause,
sends for one of
seeanas, and desires
tlie
him
horoscope.
The latter
ing him
the devil, describing
it is
339
frightens
still
him
him
to cast his
further,
by
assur-
most hideous
as a
atmosphere, residing between
monster who inhabits the
heaven and earth, having four heads; one, of an elephant;

a second, of a male buffaloe
of a horse
his
a third, of a hog
and adding that he
kuleeja* which
him from the
a fourth,
desirous of devouring
is
the reason of his pelting stones at
is
and that he
sky,
awares by strangling him.

sketch of the monster.
On
will
no doubt
him un-
kill
So saying, he shews him a

hearing and seeing
all this,
he
gets alarmed to such a degree, that his very kuleejaf melts
away
Meantime
into water.
will verify his assertion.
bone, paints
it
So saying, he takes up a stone or
as above stated,
he takes care that

frightens his
the other continues, that he
dupe
it
still
and
pelts
shall be) is
it.
The
stone (as
thrown back.
more, and he offers
This
the seeana as
mucli money as he wants, in order to get rid of so unwel-
come a
guest.
The seeana
and walks away with

I myself
This
is
a thing of which
have been an eye-witness.
Should genii reside
in
any
and frighten people,
eatables
performs some spell or other
his booty.
one's house,
and decamp with
so that the inhabitants of the
dwelling are constantly disturbed and troubled, and scarcely

ever exempt from sickness, nay, find
undermentioned verse
is
life
burdensome, the
to be read for three days twenty-
one times, mornings and evenings, over some fresh water

which, having been blown upon,
the floor.
Lit.
Or
is
the verse having been read twenty-one times
"his liver," but here his whole inside, or perhaps pluck,
(vide Johnson).
t
then to be sprinkled over
Here doubtless
refers to the heart.
EXORCISM.
340
Chap XXIX.
over four iron nails or wooden pegs, and blown upon, the
latter are
be struck into the four corners of the house,
to
by which means the

verse
The
devils or genii will be removed.
as follows
is
" Innuhoom ekkeedona kydun o akeedo kyda fummu" haylil kafayreena umhilhoom, roowayda.''''
" Verily, the infidels are laying a plot to
" designs ; but I
"
Some
(Sale''s
write the
my
a plot for their ruin. Wherefore,
Prophet, bear with the unbelievers
" awhile."
p.
will lay
frustrate
Qoran, chap. Ixxxvi.
let
them alone
last verse.)
names of the seven Ashah-e-kuhuf (vide
276), together with that of their dog, as stated below,
on paper, and paste them on the walls of their houses.
Their names are Aleekha, Muksulimta, Tub-yunus, Kushfootut,
Udurqut, Yunus, Yuanus
and that of
their dog,
Qutmeera.
The
in
following three are smoke-charms, and are employed
removing
imaginations.
demons,
tertian fevers,
They are thrown
being covered with a sheet,

arising:
from them.
is
These are
than the preceding larger ones.

Besides these, there
charms
them
is
fairies, fears,
into the
fire,
and
false
and the patient
fumigated with the smoke

in
much more
general use
(JSee Plate.^
a great variety of other
for raising devils
and
for expelling
spells
and
and burning
but on account of the length of the description, I
have abridged and limited
it
at this point.
va^/z^j.
/Yri2.
':^Mm!^r^jX,^^,^^^^^^jf^^^,/^^^^^^^^^ ^///^^^j
Jucfv a. one-
^ &, /i<-^ J>a^,
Chap.
XXX. ESTABLISHING FRIENDSHIP.
341
CHAPTER XXX.
Concerning the method of establishing Friendship between two persons, and of captivating the liearts of the members of assemblies.
It
customary with Moosulman women, when their
is
husbands or paramours are tyrannical, brutal, or jealous,
women and
or take a fancy to other
neglect them, to pro-
cure something eatable or drinkable, or some embrocation
the art
who
and learned
in
and having had some supplication read over
it,
or other, from a practitioner
cause them to swallow
it,
skilful
is
or apply
it
to their bodies.
who
such contrivances. Almighty God,
is
By
able to turn the
hearts of men, does certainly cause their husbands or lovers

to
be enamoured of them.
Some debased
men
females, and prostitutes, in order to render
(strangers) obedient to their will, and thereby possess
themselves of their wealth and property, as well as with a

desire to rule them,
have recourse to the most
as will presently be hinted
none of
Adam
By way
born
may
of specimens, I shall select a few of the sub-
in disgust, conceive
my
Ex. gr, Panniculus

siccatus, redigitur : hi
foliis
means,
grant that
ever hear of, eat, or practise them.
stances used for this purpose
cum
filthy
God Almighty
at.
but, for God's sake, don't
assertions false.
fluore
menstruo foedatus,
autem
et in cineres,
cineres, calce viva (quae
piper betle, Lin.
[Vernac.
betel-leof,]
esca comeditur) mixti, viro comedendi prasbentur
cunque modo insidioso

sanguine suo menstruo,
efficiunt,
in viri
ut partem
vulgo
aliave
aut quo-
quandam ex
caput perfricent. Aliquando
quidem, propriam urinam cum caryophyllo, cardamomo,
nuce moschata,
et
macide, miscent
vel, in
eadem, Areca
KSTABLTSHING FRIENDSHIP.
342
Chap-
Catechu, Lin. [Anglice, hetel-nut^'\ macerant, et foetore
quocunque modo expulso,
ut vir ex ea aliquid
efficiunt
comedat.
For the above reason, when a man
is
cordially submissive
any woman and overlooks her bad conduct, the common

saying among the vulgar is, that " the woman must have
to
" fed him with betel-nuts."
Many women
of bad caste
make
the
men
eat the flesh of
the chameleon, and various kinds of wild roots and herbs.
Many, by
even
the use of these, not unfrequently get sick, and
die.
They
likewise procure
some of the ashes of the dead from
the place where the Hindoos are wont to burn theirs
having read some incantation over

his bed, or on himself,
own
when
it,
asleep.
sprinkle
it
and
at night
Or they apply
on
to their
foreheads or eyebrows a well-known kind of philter,
termed mohnee ka kojul,* and thus come into the presence

of their husbands, in order, that by beholding them they
may
fall in
love with and be kind to them.
Sometimes they apply a small quantity, about the
size
of
a mustard-seed, of the above lamp-black to the hair or soles

of the feet of the man.
common custom with unchaste women, courand dancing-girls, with the view of causing men to
It is a very
tezans,
be submissive and obedient
to their will, to practise these
things and cause them to be practised. It therefore behoves
every
man
of sense, to be on his guard against the craftiness
and subtlety of these people.
To
the writer of these pages
it
would appear that
if
married woman, to prevent her husband acting improperly

having
or committing adultery and fornication, instead of
Lit. the philter lamp-black.
ESTABLISHING FRIENDSHIP.
XXX.
343
recourse to such vile practices has the same object effected

the reading of something out of the sacred Qpran,
by
highly proper, for no harm
done on either side
is
writing on, or reading a supplication from the
any thing, and afterwards drinking or eating
it is
because,
Qoran over
it, is
peculiarly
meritorious; besides, the not permitting her husband to

is
greatly to her advantage.
people,
when they wish a man
act improperly
Many
subject
to,
or in love with them, effect
it
or
woman
to
be
by repeating some
of the verses of the Qoran, as detailed before under the
head of
for
me
Dawut
(p.
307), which
therefore unnecessary
it is
to recapitulate.
If a
man meet
with a beautiful
tain possession of her, or
if
woman and
cannot ob-
she be opulent and disregard
him, and he wishes her to become enamoured of him and be

subject to his will,
in
such cases
women, they have recourse
Quibusdam
insidiis
as with
Ex.
gr.
ut sordes inter scrotum et
acervatas, et pilos
pubere, etiamque aliquid seminis, et
cum
men
to the basest means.
efficiunt
femora, necnon in axilla
with
is
it
quosdam ex
unguinum praesegmina
urina triturata, et in pilulas facta, faeminae conglu-
tiant.
siquid
Praeterea,
semhiis
cum
generis asinini
externe decidat,
mas
coUigunt ex eodemque parte quadam

mixta, et
his,
quodam cum
obedient to his
To
their
is
comedant
admirer,
semine
whereupon they
and are rendered
Members of
a variety of means; but
with alluding to a few, by
Some have
pi'oprio
will.
captivate the Hearts of
There
cum
cibo commixtis, efficiunt ut
faeminae hac ex mixtura aliquid
become enamoured of
faemina coeunt,
et
idem summa cum cura
Assemblies.
shall content
myself
way of example.
a tablet, with a particular taweex (magic
CAPTIVATING HEARTS.
344
Chap.
square) or ism (attribute of the Deity), which

for the purpose, engraved
and wear
it
on
it,
set in
is
employed
a ring or kurra,
on the finger, wrist, or upper arm.
Others have amulets engraved on plates of copper,

or gold
them on paper,
or writing
the above metals
or enclose
them
fold
them up
in a bit of
in
silver,
any of
kumkhwah,
mushroo, &c. sew them up, and wear them either on the
hair of the head, or on the turban, arm, wrist, or neck.
Again, some use for
this
purpose various kinds of roots,
leaves, creepers, &c., the gathering of
For
with great ceremony.

they go and invite the
tree,
which
is
instance, on the
saying,
"
We
performed
day before,
intend to come
" to-morrow morning or evening, or at such or such a time,

" and take you away
for such
and such a purpose."
roots, leaves, creepers, &c. are only
known
to a few,
These
who,
when they go to fetch them, take with them such things as

fruits,
&c. fowls, and liquor,
the tree,
and depositing them near
apply some of the blood of the fowl to the tree
and bring away what they require, and give the things
gathered to the talibs (agents), in order that they, for the
purpose of establishing friendship and subjection,

minister and apply
them
supplications, or by
may
to their objects.
some such
It is
may
ad-
by reading
conti'ivances as these,
which
be learnt from practitioners in the art and from sun-
neeasees, that they effect their purpose.
CAUSING ENMITY AND DEATH.
XXXI.
345
CHAPTER XXXI.
Concerning the causing of Enmity between two individuals, and
effecting the death of one's enemy.
When
a person
tlie
desirous of causing enmity between
is
two people, the Soora-e-ulluni-turkyf is a well-tried chapter,
which one bareheaded
is
to read at noon, or at
any
other period, forty-one times over some earth taken out of
a grave, and throw

Or,
if
on them, or on their road, or house.
it
taking forty corns of black pepper, he, for a week,
morning and evening, read the above-mentioned chapter

once on each pepper-corn in the name of the two individuals, or if for forty days, each time using forty peppercorns, he read the chapter once on each,
and then burn
them, enmity will be established between the persons.
Or he
is
undermentioned verse of the Qoran
to repeat the
or the ism bareheaded, in the burying-ground or mosque,
with his face turned towards the enemy's dwelling at noon,

forty-one times, for forty-one days, and enmity will take
place between them
viz.
o % ^ o
" Wul-qy-sa,
ilia
by-na-hoo-mool,
eeowmil, qya-mutayy
and hatred among them

(Sale's
The ism
"
is,
Qoran,
i. e.
till
"
We
To cause
If a person have an
have raised up enmity
the day of resurrection.""
ch. v. p. 120, ed. 1825.)
Eea Quhar-o, Eea
Avenger
adawutta, wul hugza-a
Jtibbar-o,
Great One
the death of
Eea
Izracel
Izra-eel-o.
!"
an enemy.
enemy on whom he has not
the power
CAUSING ENMITY AND DEATH.
346
to
be revenged, though he
rassed
constantly distressed
is
by him, the following
Chap.
is
what people,
and ha-
in the habit of
doing these things, perform, either for themselves or for

others, for a reward.
However,
succeeds in performing these
it
is
not every one that
and practitioners only under-
take them for those actually in need of relief: and the
Almighty again, on
tions of those
He
who
his part, will only hear the supplica^
are really distressed.
to read the tubut-maqoos,^ or the
is
forty Q.)
morning and evening
chayhul qaf (lit.
daily, for twenty-one days,
at each period forty-one times.
Or, with some earth taken out of a grave, or the earth of

the
Hindoo musan,-\ he
more or
the
less
name
of
is
to
make
a doll about a span long,
and repeating the soora-e-ullum-turkyf, with
its
accompanying demon, or the tuhut reversed,
or the chayhul go/" over twenty-one small thin wooden pegs,
and repeating
them
it
three times over each peg, he
into different parts of the
is to
body of the image
strike
such as
one into the crown of the head, one into the forehead,
into the two eyes,
two
two into the two upper arms, two into the
two arm-pits, two into the two palms of the hands, two into
the two nipples, two into the two sides of the body, one
into the navel,
two into the two thighs, two into the two
The image
knees, and two into the two soles of the feet.
then to be shrouded in the manner of
is
conveyed to the cemetery, and buried
enemy, who
What
by
believed) will positively die after
Or, the chapter tuhut read makoos (backwards)
The
it.
may be
inquiring of adepts in the art
spelt backwards.
+
corpse,
in the nanie of the
the tuhut-makoos and the chayhul qaf axe,
ascertained
(it is
a human
place where Hindoos burn their dead.
/.
e.
every word
AMULETS AND CHARMS.
XXXII.
human
figure
347
different method.
to be sketched
is
on the ground, or on
an unburnt brick, or an image formed with earth; and

havinsT read over
hundred times
it
the undermentioned incantation five
daily, at noon, for a week, he is to give
cut with a sword, or strike

Tlie following
" Eea
"
it
it
with an arrow from a bow.
a well-established spell or incantation
is
zulbut
qahir-o^
ish
shudeed-e-untoollu%eey
la-
e-taq-o, inteqamuhoo,''^
i.
e.
Punisher
of wrath, thou art terrible
full
whose
vengeance no one can endure.
CHAPTER XXXII.
Concerning- the science of tukseei' (or numbers) comprising' the art
and puleeta (charms) the uses
of constructing- tawecz (amulets)
;
which they are applied and in the name of the sick

horoscopes and predict future events.
to
to consult
Amulets are of various descriptions
and the magic
squares extend to a hundred houses in a line
but, I shall
explain the subject by delineating them as far as a ten-
house square.
The
whichever way
the
science resembles arithmetic
and
in
numbers are added together, the sums
total invariably correspond.
These magic squares embrace the following

viz. 1. dopaee, 2. solasee, 3. rohaee, 4.
moostibba,
see, 6.
moosuddus,
tussa,
and 10. moashur,
7.
i. e.
8.
moorubba,
varieties
5.
moosummum,
khoma9.
moos-
two-footed, ternary, quater-
nary, &c.
1.
In
filling
up
Dopaee (or two-legged) magic square,
348
AMULETS AND CHARMS.
nothing is to be subtracted
by
but the number
Chap.
is
to
be divided
12, and with the quotient the squares are to be filled up,
increasing one in every square as
you proceed
in
manner
followinoj
Should any thing remain,

in the sixth or
it is
to
be added to the number
kussur kay ghur (fractional house).
For
example, the numerical quantity of the word hismilla, 786,

divided by 12 gives Q5
and 6
over.
adding (^5 in each house and 6 more
195
With
in the 6th
tliis
fill
up,
compartment

AMULETS AND CHARMS.
XXXII.
The above
number
is
is
the magic square of
this unit
fill
up
the
3,
(Eve), whose
a third of which
the square, adding one in
each division, until the whole be
way
Huwa
Deduct 12, there remain
15.
being one, with
349
up
filled
and whatever
numbers are added together, they
will
form the
same amount.
In thus subtracting and dividing, should 1 remain over
and above,
it is
to
be added
(in addition to the
ber), in the 7th house, if 2, in the 4th square
other
;
num-
and then,
the sums will correspond.
In forming solasee magic-squares, the house with whicli

to
commence
whether
it
is
likewise varied, according to their elements,
be earth, water, air, or fire
thus
FIRE.
350
AMULETS AND CHARMS.

8
Chap.
XXXII.
AMULETS AND CHARMS.

EARTH.
WATER.
351
AMULETS AND CHARMS.
352
If, in
making the
1 remain, one
6.
Chap.
division for forming this square,

is
to be
added
in the 21st
square
IGth
do.
11th
do.
6th
do.
To
form a Moosuddus magic-square, deduct 105 from
any given number, divide by 6, and with one-sixth
up
thus.
36
fill it
AMULETS AND CHARMS.
XXXII.
In forming the above,
if
from 1
to
353
6 remain, add one
in
the 43d house.

8.
To make
3Ioosummun magic- square,

fill up tlie
divide by 8, and with the quotient
36
subtract 252,
square, thus:
AMULETS AND CHARMS.
354
In forming
to the
9.
number
this square, if
in the
Chap.
from 1 to 7 remain, add one
75th house.
If a Moostussa magic-square be required to be made,
subtract 360 from the
with one-ninth
70
fill
up
given number, divide by 9
as follows
and
AMULETS AND CHARMS.
XXXII.
i
28
42
60
1
355
AMULETS, AND CHARMS.
356
These magic-squares
Chap.
washed
worn about the person

dual
is
and the
off with water
smoked with
drank
latter
fumes
lamp
in a
made into charms by being
or they are engraved on rings
Some persons
putur,* or have
&c., roll
cover
it
it
enve-
and burnt
and worn on the
engraved on a thin plate of

it
silver, gold,
into a taweez ox puleeta,
with wax, and sew some superior kind of cloth or
brocade over
it
or they insert
or tube of gold or silver, seal
suspended to the neck, or

or stick
oils
write the taweez or ism on hhooj-
up or fold and form
it
indivi-
tlie
or they are kept suspended
loped in cotton, they are dipped in odoriferous
fingers.
then
is
or they are
or they are burnt, and
their
or having been
in tlie air;
on a
are, for all purposes, written
white porcelain plate, or on paper, the inscription
it
it
into a square hollow case
it
hermetically,
handkerchiefs and carry
upper arms or
tie it to their
into their turbans, or tie

it
it
and wear
up
in
it
loins,
a corner of their
about their person.
People
very generally have empty taweezes made, and suspend
them
to the necks of their children, together with a
in the centre, as well as

silver, &c.
some haghnuk
nadulee\
(tigers'* nails)
set in
and when they obtain a taiveez from any
nowned mushaekh
or inoolla, or can procure a
little
re-
of any
sacred relic offered on shrines, such as flowei"s, sioidul, &c.,
they put these into them.
Some by
witchcraft familiarize themselves with, and bring
under their command various species of creepers and roots

of trees,J part of which they dig up, and putting them into
tubes of iron or brass, &c., wear them on their upper arms;
The
Or rather
epidermis of the betula bhojpatra.
Wall.
stone, having generally a verse of the
Qoran engraved on
they bring under subjection the devils or genii
it.
who
are
supposed to preside over these, so that by the use of them they obtain
their wishes.
AMULETS AND CHARMS.
XXXII.
357
or twist some white or two or three-coloured thread round
them, and wear them
Some few
kill
in the
form of a taweez.
double-headed snake on an amows^
Sunday, or on any Sunday or amows-dsiy
some incantation over

bury
it
it,
put
it
After
under ground.
and having read

and
into an earthen pot
its
flesh
has undergone the
process of putrefaction, they take the bones, thread them,
and wear them around the neck
as a cure for scrofula.
Sometimes they also suspend them to the necks of their

children.
Independently of these taweexes., &c., they
tie
on the
&c. of various kinds of birds and
feathers, hairs, bones,
quadrupeds, for the purpose of warding off apparitions,

genii or devils, misfortunes, &c.
At
the time of forming these taweexes, the face of the
talib (seeker)
is
to
be directed towards the house of the
object.
In constructing taweexes or jntleetas with the sentences
Qpran or other
of the
supplications, the numerical value of
sum
the letters (p. 308) are added together, and with the
total the squares are filled up.
Some people make magic-squares with the number of any

one of the ninety-nine names of the Most High God.
In the sacred Huddees the Prophet (the blessing
has said,
that if any one keep in
mind
tlie
&c.)
ninety-nine
names of God the Most Glorious, and constantly repeat

them,
God
will preserve
him from the torments of
hell
and
the anguish of the grave.
The
ninety-nine names or attributes of the Deity, with
the numerical value of their letters, are as follow
* ylmow.s, the day on which the conjunction of the sun and

takes place.
moon
Chap.
ATTRIBUTES OF
ggg
G6.
Allah-o!
God, or worthy and
Use. For
worshipped.
be
to
fit
all
pur-
poses.
2.
Ruhman-o!
S98.
...
The Bestower
(the clement, the
For the
Use.
beneficent).
en-
lightenino; of one's mind.

3.
258.
Ruheem-o!
The
Merciful, and the giver of
daily food of v arious kinds. Use.

for increase of rank.
^.
91.
Malik-o!
The Lord,
entitled to govern the
Use. For ob-
whole universe.
taining wealth.
5.
Qooddoos-o!
170.
...
The Holy, and pure from
6.
131.
Sulam-ol
The
Securer from
viour).
7.
Momin-o!
136.
The
For
Use.
blemish.
Use.
fear.
all evils
For
(Sa-
health.
giver of security at the
of judgment.
all
For
L^se.
day
security
against enemies.
8.
Mohymin-o!
...
145.
The
acquainted with men's ac-
tions, secret or revealed.
Use.
For one's protection and defence.

9.
Azee%-o!
94.
The
excellent
(august).
and incomparable
Use.
For
increase
of honour and dignity.
206.
10. Jubbar-o!
The Almighty
Use.
supreme.
For being independent of princes.

11.
Mootukubbir-o
QQ'^.
The
lofty doer.
crease of wealth
12. Khalik-ol
731.
The
creator.
Use.
For
in-
and dignity.
Use.
For obtain-
ing an easy labour.

13.
Moosuwwir-o !
336.
The
sculptor or fashioner.
For the cancelling of debts.
Use.
THE DEITY.
XXXII.
14.
Gujar-o
1,281.
359
The pardoner
pardon of
15. Quhar-o
306.
The
of
Use. For
sins.
sins.
ruiner of the arrogant.
Use,
For preservation from
Use.
ty-
ranny.
16.
Wuhah-o!
14.
The
17.
Ruzaq-o!
308.
The
Use.
discoverer.
ing things
For
find-
lost.
giver of daily food to man-
For
Use.
kind.
increase of sub-
sistence.
4S9.
18. Futtali'O!
The accomplisher of affairs.

For
150.
19. Aleem-o!
Use.
victory.
The
Use.
omniscient.
For
ac-
quiring science.
20.
903.
Qahiz-o!
The
(the
punisher of tyrants,
hard grasper).
Use.
For
ruin-
ing enemies.
72.
21. Basit-o!
The maker abundant

bread, of whose he
of daily
Use.
will.
For the increase of one's daily

bread.
22. Khqfix-o
...
1,481.
The subduer
Use.
To
whom
of
he
wills-
the distress of
cause
one's enemies.
23.
Rafmj-ol
......
351.
The
whom
exalter of
he
wills.
Use. For the raising of one's

dignity.
24.
Moiz-o!
117.
The
giver of greatness in
world to
whom
he
wills.
the
Use.
For honour.
25. Mozil-o!
770.
The
ruiner
Use.
of
whom
he
For the ruining of
enemies.
wills.
one's
! !
ATTRIBUTES OF
360
26.
Sumeeu-o
...
180.
The
Chap.
hearer without ears.
For ear-ache and

27. Busseer-o!
302.
The
Use.
deafness.
without eyes.
see-er
For knowing the
Use,
secrets of the
heart.
28.
Hukum-o
68.
The
commander.
For
Use.
sovereignty.
29. Adul-o!
104,
The just.
Use. For justice and
happiness.
129.
30. Luteef-o!
The
conferrer of favours
mankind.
upon
Use. For obtaininff
good fortune.
31. Khuheer-o!
...
812.
The communicator
For ascertaining
Use.
tion.
of informa-
mysteries.
82.
Huleem-o!
88.
The
lonff-suffering;
towards
For the
Use.
ners.
sin-
relief
of
pains and afflictions.

33.
Azeem-o
34
Gvffooi'-ol
...
1,020.
...
1,286.
The great. Use. For

The pardoner of sins.
greatness.
Use. For
the pardon of sins.

35. Shookoor-o
...
526.
The
re warder of
Use.
pers.
true worship-
For the removal of
sorrow.
36. Alee-o!
110.
The
Most
High.
Use. For
greatness.
37. Kubeer-o!
232.
The
lord
of
greatness.
Use.
For having one's wishes granted.

38. Htifeez-ol
998 The guardian.
39. Moqeet-o
550.
The
80.
The
giver of
Use. For fear.

strength.
For establishing an
40.
Huseeh-o!
taker of
Use.
affair firmly.
accounts of his
servants on the day of resurrec-
THE DEITY.
XXXII.
361
Use.
tion.
For
liberty
from
confinement.
41. Juleel-o!
73.
The
glorious.
For gene-
Use.
mind of an
rating fear in the
enemy.
42.
Kureem-o!
270.
The
munificent.
For the
Use.
accomplishment of
one"'s affairs,
spiritual as well as temporal.
43.
Ruqeeh-o
312.
The guardian
For
44. Moojeeh-o
55.
The
Wasay-o!
137.
Use.
answerer of prayer.
For
45.
of mankind.
liberation.
Use.
one's prayers being heard.
The He whose
gifts are various.
Use. For the opening
{i. e,
the
prosperity) of one's shop.

40.
Hukeem-o
78.
The
performer
of,
not by
art
Use. For a knowledge
alone.
of God.
47.
Wudood-o
48.
Mujeed-o!
20.
The
57.
The
friend of the devout.
For
Use.
affection.
lord of glory.
Use.
For
recovery from serious indisposition.
49- Baees-o!
573.
The
raiser of the
graves.
dead from their
Use. For the anguish
of the grave.
50. Shuheed-o
...
319.
The knower
and
of
invisible.
things, visible
Use.
For the
removal of disobedience
in chil-
dren.
51.
Huq-o!
.........
108.
He
whose nature
able.
of art.
Use.
is
unchange-
For the acquisition
ATTRIBUTES OF
362
52.
Wukeel-o
66.
The
54'.
Muteen-o!
116.
The
500.
He
affairs.
For protection from
ning and
Quwee-o
human
protector of
Use.
53.
Chap.
light-
fire.
giver of
Use.
strength.
For overcoming an enemy.

whose strength
Use.
ful.
is all
For the
power-
increase of
woman's milk and of water.

55.
Wiilee-o! ..,,,,,, 46.
The
bestower of friendship. Use.
For making
one's master
sub-
servient to his will.
56.
Humeed-o
62.
The
For the
Use.
praised.
moval
of
habit
of the
reevil
speaking.
57. Mohsee-o!
148.
The wise.
Use. For curing for-
getfulness.
58. Moobdee-o
...
56.
The
creator (^vithout materials)
of mankind.
by women
Employed
Use.
for facilitating
la-
bour.
59.
Moeed-o!
124.
The
raiser
death.
mankind
of
For
Use.
after
know-
the
ledge of hidden things.

60. Mohee-o
58.
The burner
To ward
61.
Moomeet-o
62.
Hyee-o!
...
490.
The
18.
The
Use.
Use.
of
off devils
destroyer
of
and
...
156.
living.
For the death of an enemy.

living one
who never
dies.
For the riddance of
He who
exists
to everlasting.
life.
fairies.
the
sects that infest fruit
63. Qyceoom-o
Use.
corpses.
on
in-
trees.
from everlasting
Use.
For long
THE DEITY.
XXXII.
64.
Wajid-o
14.
The
363
finder out,
exalted.
things
65. Majid-o!
48.
whose rank
For
Use.
is
finding-
lost.
He, whose dignity
high and
is
Use. For the attainment
lofty.
of wealth.
6Q.
Wahid-o!
19.
The
one,
who has no equal
nature and attribute.
Use.
in
For
liberation.
67.
Sumad-ol
134.
The
independent.
Use.
For
preventing indigence.
305. Tlie
68. Qadir-o!
Lord of power.
removing
distress
Use.
For
and
distrac-
Use.
For ob-
tion.
69. Mooqtudir-o!.., 744.
The
all-powerful.
taining dignity and wealth.

70. Moqiiddim-ol
184.
The bringing forward good and

bad.
For warding off dis-
Use.
tress.
71. Mowukhlr-o!,.. 846.
He who
last.
puts whomever he wills
For the
Use.
fulfilment
of one's desires.
72.
UwwuUo!
37.
The
Use.
my
73. Akhir-o!
801.
The
from
eternity.
For conquering
one's ene-
or
first,
in battle.
last
or
Use.
to eternity.
For preservation from
fear of
every kind.
74. Zahir-o
1,106.
He
whose existence is
clear.
Use.
For preservation from blindness.

75. Batin-o!
62.
He
whose
secrets
are
hidden.
Use. For becoming the friend

of mankind.
ATTRIBUTES OF
364
76.
47.
Walee-o!
Chap.
The king from beginning
to end.
Use. For preservation from
all
domestic misfortunes.
551.
77. Moota-Alee-o!
The most
sublime.
For
Use.
obtaining the accomplishment of

one''s
78.
Bur-o
79.
Tuwob-o!
wishes.
202.
The doer of good.
409.
The
moving
Use. For re-
evil.
who
hearer of those
Use.
and
repent.
For the pardon of

admission
into
the
sins
pre-
sence of the deity.

80.
Moontuqeem-o !
630.
The
taker of revenge on sinners.
Use. For the enlightenment of

the grave.
81. Afw-ic-o
156.
The
286.
The merciful.
pardon of
82. Ruoof-o!
Use. For the
eraser of sins.
sins.
Use.
For causing
the liberation of the oppressed
from the hands of the oppressor.
The
83. Malik-ool-']
distributor (in the world), or
J"
"^
Moolk-o !...}'"
84. ZooI-jullaWy
wul-ikram-o.'j
[
'
fse. For wealth.
Providence,
The
lord of greatness and glory,
Use.
For
answering
the
of
prayer.
209- Thejust or equitable.
85. Moqsit-o!
keeping off
86.
Jamay-o!
114.
Use.Yov
evil imagination.
of mankind on
The assembler
Use. For
uniting with those from
whom
one has separated,

87.
Gunnee-o!
...
1,060.
The
opulent.
88.
Mogunnee-o!
1,100.
The
maker
Use. for wealth.

of
independence.
THE DEITY.
XXXII.
365
Use. For becoming independent
of mankind.
89. Mooatee-o!
...
129-
The
giver
whom
to
he
wills.
Use. For preservation from
ig-
nominy.
Manay-o!
90.
161.
The
protector from misfortunes.
For preservation from an
Use.
enemy''s power.
91. Zarr-o
1,001.
The
For warding
Use.
92.
201. Thebestowerof
Nafay-o!
whom
spoiler of
256.
The
giver of light.
the illumination of
94.
Hadee-e!
20.
The
wills.
off the devil.
gain.
profits in agriculture
93. Noor-o!
he
and
trade.
For
Use.
one''s
director or guide.
For
Use.
mind.
Use. For
the accumulation of possessions.

95.
Budee-o!
86.
The
creator of
new
Use.
things.
For the comprehension of things

abstruse.
96. Baqee-o!
113.
The
707.
The He who
Eternal Exister.
For
Use.
the approval of one's actions.

97.
Wa7-is-o!
creation
is
will
remain when
no more.
Use.
For
Use.
For
tranquillity.
98. Rusheed-o!
...
514.
The
all-wise director.
one's
important desires
to
be
fulfilled.
99. Suboor-o!
298.
The most
patient or long-suffer-
ing towards sinners.
For
Use.
the silencing of an enemy.*
in
The above
some
trifling
ninety-nine names, as given by different authors, vary
degree.
Our author has
inserted
them
according to that which he considered the most correct.
in this
work
AMULETS AND CHARMS.
566
Chap.
Besides the preceding, there are other descriptions of

amulets, charms, &c., used for various purposes, a few of
which
I shall offer as
examples
for instance.
If a person void urine involuntarily in his sleep, the
lowing amulet
^-V
to
is
Mur-Moosullah 111.
be written and suspended
fol-
to his neck.
XXXII.
AMULETS AND CHARMS.
and one of them

navel.*
Wulakin
but
is
to
367
be tied on with thread over the
AMULETS AND CHARMS.
368
15
Ch^
AMULETS AND CHARMS.
XXXII.
The
the
369
under-written do/)ee-magic-square, formed out of
number of
the sacred volume,
for all purposes.
2,911,536,642
(i.e.
the Qflrmi), answers
370
The
AMULETS AND CHARMS.

following diagram
is
to
Chap.
be written and put up against
a wall facing the individual beset with the devil, in order

that the patient's sight
may
daily fall
doing the devil will be removed.

IZBAEEL or AlLEE.
upon
it.
By
so
AMULETS AND CHARMS.
XXXII.
To
consult horoscopes in the
The manner
is
name of the
Having
as follows.
371
sick.
name
learnt the
of
the patient and that of his mother, the numerical value of
them
are to be ascertained
(vide Glossary)
by
by means of the abjud kay hissah
numbers added together and divided
the
Should 1 remain, the patient's destiny
12.
consi-
is
Ram
dered to be in the sign of the zodiac Hiimmul, or the
Sowr, or the Bull
if 2,
Surtan, or the Crab

hoolla, or the Virgin
Juddee, or the He-goat

if 12,
When
Ussud, or the Lion
if 7,
Aqruh, or the Scorpion
and
if
if 5,
3, Jow:za, or the Twins
Meexan,
if 9, Qpivs,
if
p.
Soom-
if 6,
or the Scales
or the Archer
if 8,
if 10,
11, Dullo, or the Watering-pot;
Hoot, or the Fishes.
his sign of the zodiac has been thus ascertained
reference to the table at p. 85,

is
we
ascertain
what
20, we are informed of what his qualities
present object
or
which
is solely to state
woman)
by
his planet
and by further consulting the dispositions of planets
(man
if 4,
are.
at
But our
the years in which he or she
stands in danger of forfeiting their lives
fatal period if
they can survive, they will attain the
full period of life, vi%.
one hundred and twenty years.
same has been exhibited
collectively in the
annexed
Tlie
table,
where the particular years in question, of males and females

are set
The
down under
cure
is
to
their respective signs of the
be effected
{i.e.
death warded off) by having
recourse to amulets, charms, &c.
2 B 2
zodiac.
AMULETS AND CHARMS
372
Hoot
or
Fishes.
Chap.
PREDICTION REGARDING THE
XXXII.
In
name of the
the
When
sicJc, to
SICK.
373
predict future events.
a person requires the future destiny of a sick per-
son to be foretold,
when the
it is
necessary to ascertain,
individual was taken
Having
ill.
first,
the time
ascertained the
day, by consulting the statement given below for every day

in the week, his lot
is
to
be
Should the day have
foretold.
been forgotten, the number of the name of the patient and

that of his
7.
mother are
be added together and divided by
to
Should 1 remain, he must have been taken
Saturday
on a
should 2 remain, on a Sunday
Monday
remain, on a
(i. e.
on a
should 3 remain,
should 4 remain, on a Tuesday
Wednesday
and should 7
ill
should 5
should 6 remain, on a Thursday
0) remain, on a Friday.
Having thus determined the day, the event
is to
be prog-
nosticated as follows
Saturday
the cause
is
Saturn's day. If one be taken
may be
a malignant eye.
ill
on that day,
attributed to grief, or heat of blood, or to
The symptoms
are,
headache, palpitation
of the heart, urgent thirst, restlessness, want of sleep, bleed-
ing from the noe or bowels.
Prognosis. His disease will
be of seven days' duration, but
will
remain at
its
height one
day and three hours, and he will ultimately recover.
For such a
patient they
must give sudqa
;*
Cure.
and have
re-
course to such remedies as amulets, charms, &c.

Sudf/n, alms or propitiary offerings.
That is, rupees, pice, any
animal, clothes, grain, eatables, &c. are waved over the patient, or
only shewn to him, or solely in his name given away in alms to
fuqeers: or they are merely placed near the foot of a tree, or near
some water-edge, or on the spot where four roads meet, &c. Moollas
and seennas, however, establish sudqas of various kinds. The following is a specimen of one of them. They form an image of m^sJiflower, about a span and a half or two spans long, in the shape of a
man, or ih^t oi hunnomdn (the Hindoo-monkey-god). They place a
stick about a span long, having rags wound round its two ends, into
the

374
Sunday is
the case
by
is
the sun's day, on which
as follows
Cause.
The
if
SICK.
any one be taken
disease
is
the malignant eye of a green-complex ioned
whose presence he has partaken of some
Symptoms.
dish.
Chap.
rich
ill,
occasioned
woman,
in
and savoury
First, the patient complains of lassitude,
succeeded by universal rigours, followed by heat, headache,

soreness in all the bones of the body, eyes suffused with
blood, countenance yellow, no rest or ease
The
nosis.
it
disease will be of fourteen days' duration,
symptoms are
the cause
is
is,
when
Treatment. The usual remedies for such
will cease.
Monday
Prog-
all night.
be employed.
to
the moon's day, on which, if one be taken
ill,
catching cold after bathing or over exertion.
Symptoms. Pain
in the loins
and calves of the
legs, palpi-
tation in the liver, retching, giddiness, great drowsiness.
The
Prognosis.
disease will continue forty days, after which
Treatment. The
the patient will be restored to health.

exhibition of the usual remedies.
the doll's mouth, and light the two ends, as well as the lamps formed
of paste on the head and hands of the image
and on
its
forehead
they form namuni (the mark which Hindoos make on their foreheads).
Nay, they even pierce its body all over with nails, and thus set it up in
a large koonday (or iheekray, a broken piece of an earthen pot). In
front of it they place balls formed of boiled rice, coloured black,
yellow, and red, egg-s also of those colours, and a kideeja, which they
pierce or not, with the thorns of the kara-tree {ivebera tetrandra,
the thorny caray), sheep's blood, two or three undressed
and scatter tiowers, hhajee (greens), &c. all round it. They then
light a jotee (or large lamp made of flour paste), having four M'icks,
formed of clothes which had been worn by the patient, in four or five
kinds of oil, and place \kie jotee on the blood. When all the lamps are
Willd.
fishes,
thus lighted, the doll presents so hideous a figure, as to resemble the
Having waved the thechray over the patient, they desome place or other, as above stated after which, they
devil himself.
posit
it
wash
the patient's face and hands, and
in
or yunda, as
may be
required.
tie
on
to his
neck such taweez
XXXII.
Tuesday
cause
is,
Mars' day, on which
is
the patient
Symptoms. Pain
around the navel
is
the
in
one be taken
ill,
the
fairies.
abdomen, and especially
chest,
want of sleep and appetite,
great thirst, incoherence of speech, eyes bloody.
The
375
attacked by demons and
shiverings,
if
SICK.
Prognosis.
disease will continue seven days, after which the pa-
Treatment. The administration of the
tient will recover.
usual remedies.
Wednesday
ill,
the cause
not fulfilled
Mercury's day, on which
is
the having
is,
it
or,
made a vow
in the head, neck, wrists, or feet.
hours)
The
dead and
days; but at
its
lost,
Symptoms. Pain
Prognosis.
The
disease
acme, a day and a watch (15
Treatment.
ultimately the patient will recover.
usual one.
Thursday
the cause
is
toms. Pain
is
Jupiter's day, on which if one be taken
being beset with the shadow of a
Prognosis.
shut.
which the patient
The
is
and drink, laying quiet with eyes
will experience a recovery.
Venus' day, on which
some corporeal
cause
is,
siness
and
Symp-
fairy.
disease will continue ten days, after
usual remedies are to be had recourse
Friday
ill,
about the neck and umbilicus, startings in
sleep, disrelish for food
The
one be taken
being over sorrowful for any thing
or labouring under dread of an enemy.
will last nine
if
for the
lassitude.
to.
one be taken
ill,
the
Symptoms. Great drow-
affection.
Prognosis.
if
Treatment.
The malady
will continue
twelve days, and the height of the exacerbation two days,

after
which the patient
will recover.
Treatment.
As
usual.
THE VIEWING OF UNJUN,
376
Chap. XXXIII.
CHAPTER XXXIII.
Concerning 1st the ascertaining of unknown things by the viewing of
Unjun, or lamp-black, alias the Magic Mirror. 2d. Viewing of
Hazirat, or the flame of a charm-wick. 3d.
ree
hay Tiibuq, or Fairy-Tray
The giving of the Purand the performing of Nahoivn, or
the Fairy-Bath.
Sect.
Viewing of Unjun {lamp-black), or the Magic
1.
Mirror.
For
the purpose of ascertaining where stolen goods are
concealed, or the condition of the
who
sici<
are possessed
by
the devil, or where treasure has been buried, they apply
unjun
desire
to the
him
palms of the hand of a child or an adult, and
to stare well at
it.
have generally heard
it
said,
that Jogees
and Sun-
neeasees are accustomed to practise these arts, and that
they have often in this manner
made themselves masters
of
treasure hid in the earth.
Some
of the ignorant and foolish
among
the vulgar say,
that treasure concealed, lies scattered about at niaht like
sparks of
fire,
at the place
and sometimes
where
rolls
deposited
about like a ball of
and that
fire
either
by
the application of unjuns, that
its
person to the palm of wliose hand the uttjun
is
it is
this circumstance, or
by
it
is
situation is ascertained.
The
applied occasionally mutters a

nonsense.
there
is
For example,
deal of ridiculous
that " at such
and such a place
a lota, degcha, or kiirrahee, full of rupees, pago-
das, or gold
mohurs buried." Or
regarding the condition of the

corporeal one, or that
the
great
it is
if it
be to learn something
sick, that
" the malady
is
produced by conjuration, or that
demon of such and such a
place wishes for certain
Sect.
OR THE MAGIC MIRROR.
1.
Thus he
eatables."
377
continues talking and describing
all
the
particulars relative to these things.
Unjuns
Urth imjun, used

property. 2d. Bhoot mijun,
are of five kinds, vix.
1st.
for
for discovering stolen
ascertaining what
regards devils, evil spirits,
dition of
3d.
tlie sick.
where treasure
cable to
all
is
Dhnnna
concealed.
purposes.
5th.
and the con-
mijiin, for finding out
4th.
Surwa imjun,
Alope unjun, which,
if
appli-
applied
to the eyes or forehead of a person, renders him,
wherever
may remain
visible to
he be, invisible to others while they

him.
I myself place no faith in such
Although born
and educated
in this
among
very country (Hindoostan), bred
by
Moosulman)
this (the
through the blessing of

great,
unjims and haxirats.
God and
race of people,
the friendship of the
the studying of good books and the hearing of
good counsel, the
credibility of the existence of
my
thing has been entirely effaced from
one imagine I assert this to
flatter
God
!)
breast.
any such
Let no
Europeans (may
preserve
their
me from any
false assertion.
1st
and 2d. Urth and Rlioot unjun.
they take agara kee jur'^ and
sttffeid
For
goomchee kee
or merely si(ffeidhis-k''hopray keejur^X triturate

water, rub
it
and place
it
and
oil
both these
it
jur,-f
well with
on the inside of a piece of a new earthen pot,

inverted over a
collect the lamp-black.
and applied
to the
lamp lighted with
The
hand of a
latter is then
footling child,
cularly details every thing regarding
it
castor-oil
mixed with
who
parti-
such as concern-
* Root of the achyranthes aspera, Lin. The i-ough achyranthes.

t Root of the white abrus precatorius, Lin
Jamaica wikl-liquorice.
X
Root of
the trianthema decandra, Willd., the trailing- trianthema.
VIEWING UNJUN.
378
Chap. XXXIII.
ing property stolen, the condition of the sick, whether the

patient has only a corporeal affection or
is
beset with the
devil, &c.
Uhun
3d.
and soak
unjun.
They take
any of the following animals,
in the blood of
it
viz., a cat, kolsa
(king-Grow) j^/iOogrAoo (owl), or a chogod (a
and having
particular large species of owl),

eyes, liver,
castor-oil
and gall-bladder
4th.
is
become
Surwa
escaping,
rolled
to the
unjun.
A handful
and he
one,
it
being
of hullayr kay dana,*
prevent
lota, so as to
This
castor-oil.
hand of any
their
hand, the trea-
its
reduced to charcoal, pounded, and
is
up
as a wick in a
it
visible.
burnt in a new earthen
gated with
use
it,
and applied
castor-oil
sure, &c. will
in
The lamp-black procured from
lamp.
mixed with
a piece of white cloth,
is
is
smoke
well lavi-
applied to the palm of the

desired to stare well at
it.
After two or three glmrrees he will say something to this

effect
" First, I observed the Fufash-f coming
" the ground and departed.

*'
Then came
sprinkled water on the floor and went away.
"-
their
genii,
demons,
fairies,
&c.
The Furash
Next came a whole
" re-appeared and spread the carpet.

" army of
he swept
the water-carrier,
to
whom
succeeded
commander, who was seated on a throne."
Thus
he relates the different circumstances as they present them-
Then, whatever the
selves to his view.
which they have caused the

him, and he never
fails to
officer's
presence,
grant what
Surwa unjun is one which any

the hand may behold whereas the
;
affair
is
may be
it is
for
stated to
required of him.
person by applying to
other kinds of
unjun
require to be viewed by a child, whether boy or girl, born

* Seed of the dolichos
t
Furasti.
spread carpets.
A man
lablal>. V'ar.
whose business
it
is
to
sweep the ground and
Sect.
VIEWING HAZIRAT.
2.
foot-foremost (or a footling
and a
eyes,
first-born
case),
379
with
cats"'-(i. e.
grey)
one that has not been bitten by a
dog, or that has no large scar of a burn on him.
To
such
a one the unjun and hazirat will certainly appear

others,
most probably
5th. Alope
Sect.
2.
There are
unjun,
to
not.
For
its use,
mde
The viewing of Haxirat^

certain well-known
which are solely used for
p. 377.
or Charm-wick.
and established imleetas
this purpose.
When
they wish to
light one of the hazirat-puleetas^ they take, at the place
appointed for the hazirat, a new earthen pot and an earthen

cover,
wash them well with water, apply a few patches of
sundiil on the pot,
tie
neck, and deposit near
and
some wreaths of flowers around

it all
sorts of fruits
Then placing
biu'n benjamin-pastiles.
its
and sweetmeats,
the cover on
the pot, they put some odoriferous or sweet-oil into the lid,
and having lighted the puleeta which constitutes the wick,

read some established spell over
girl
it
in Arabic.
having been bathed, decked out
adorned with flowers,

relate
is
in
it
and, as detailed under the
will describe every
property stolen, diseases, &c.
Some people
or
and
desired to stare at the flame, and to
what he observes
head of unjun, he
The boy
in clean clothes,
write the following taweez
thing respecting
380
VIEWING HAZIRAT.
Chap. XXXIII.
Sect.
3.
THE FAIRY TRAY.
381
Other Haxirat-msigic squares are as follows, which are

to
be written, together with the intention for which they
are used, on the puleeta.
THE FAIRY BATH.
382
Chap. XXXIIT.
days or months, seized with uterine hemorrhage followed
by abortion
or
and die
a child be born,
if
diately or in a few days after birth, or remain
or if
man and wife do not agree
employment
When
or, if in service, it
cannot obtain
such misfortune befals any one (male or female),
Nahown
of
imme-
prove unprofitable to him.
becomes necessary for him or her
it
man
or a
either
puny and weak
to
have the ceremony
performed, or to give the fairy tubuq, with a
view of causing such circumstances to take a favourable

turn.
The viewing
tain things
Unjun and Hazirat
unknown
moving known
Nahown
of
Nahown is employed
for re-
such as devils, &c.
evils,
is
whereas
are used to ascer-
by Seeanas,
practised
Moollas* and Purree-walees
(conjurors),
alias
(fairy- women).
The method of performing it by the former is as follows

They take water from seven or nine different places, such
as wells, rivers, seas, &c. put
it
into a
new earthen
pot, to-
gether with a few of the leaves of seven or nine of the follow-
ing different trees and plants, viz. of the pomegranate,
moogra,\
orange,
lime,
guava,-f-
chtimhai/lee,
subza,\\
mai/nhdee,^ downa,** murwa,\-\ goolcheenee,X\ gaynd,^

read once over
t
{
it, if
intended for the removal of the devil,
learned man, a doctor.

Psidium pyriferum, Lin.
Jasminum undulatum, Lin. the wavy-leafed jessamine.
Vitex trifolia, vel vitex negundo, Lin. the three leafed or
Lit. a
five
leafed chaste tree.
Ocimum basilicum,
^ Lawsonia spinosa,
II
privet, or
Lin.; the basilic basil.
Lin.
the prickly lawsonia, Ivenie, Eastern
Henna.
Artemisia austriaca, Lin.
tt
It
Origanum marjorana, Lin.; sweet marjoram.

Chrysanthemum indicum, Lin. Christmas flower.
Tagetes erecta, Lin.
Southernwood, Old man, or Lad's
Indian or African marigold.
love.
Sect.
THE FAIRY BATH.
3.
383
enchantment, &c. the Soora-e-Eeaseen (chap, xxxvi.), or the
Mbzummil
ing
one''s
xlviii.)
(chap. Ixxiii.)
and
blow upon the water, and
hukht Wholna (chang-
Hunnoman,*
373), or that of
set
it
human
place in front of the patient a
a cubit,
if for
bad luck), the Soora-e-Itinafut-hima (chap,
in length
made of maash kay ata ,-f-
They then
aside.
figure (vide note, p.
between a span and
tie to its
neck one end of
a cord formed of three kinds of coloured thread, and the

other to the patient's waist or neck, before
posit the kuleeja of a sheep, cocoa-nuts,
whom
they de-
two or three kinds
of flowers, some k''heeleean, bungreean, a piece of yellow

cloth, a sheep, or a fowl
and taking nine limes, they repeat
the aet-ool-koorsee over each,
placed on the head, shoulders,
and divide them into two,

back, knees, and feet
loins,
then bathe him with the above-
of the patient, respectively
mentioned pot of water.
In bathing, they necessarily dig
the place a
little,
the earth
for should
foot
to allow of the water being
absorbed into
any other person happen
to
put his
on the water, the same misfortune would befal him as
did the patient
for this reason, they usually
ceremony near the water-edge or
Nahown
is
perform the
in a garden.
performed on the three
first
Saturdays, Sun-
days, Mondays, Tuesdays, or Thursdays in the month.

the last of which they pour three
new
ôâ-fuls of water
On
on
the patient; one on his head, the second on his right shoulder,
the third on his
ground
left,
and dash the
on the
lota to pieces
in front of him.
Immediately after the bath, they
tie
to the neck,
upper
arm, or waist of the patient, the particular magic-square for
* One of the Hindoo
deities,
having the form of a
man
but the head
of a monkey.
t
Flour of maash, Phaseolus max, Lin. or black-gram.
THE FAIRY FLOWER TRAY.
384
Chap. XXXIIT.
casting out the devil, or removing the misfortune which

besets him.
The purree
and
is
(fairy) nahoimi
is
known among women,
well
performed by purree-walee (fairy-women),* who are
few in number.
The
akliara (fairy assembly )-f- of each of them usually
meets on Thursdays or Fridays; either during the day, or

at night.
It takes place as follows
They suspend a chandnee (canopy)
to the ceiling of the
apartment, and spread a beautiful fursh (carpet) on the
The purree-walee-woman puts on a
floor.
some superb
clean suit of
dress, red or white, applies siindul to her neck,
and maynhdee
to her hands, (which latter
is
washed
off after
her hands have become red), adorns herself with flowers, and
applies uttur to her clothes, hajul or soorma to her eyes,
and meesee
those
and
to her lips
women
The
teeth.
necessitous,
and
possessed of demons, &c., and spectators (fe-
having bathed and dressed themseJves in good
males),
clothes, assemble at her house
sing fairy-songs.
Then
while domneeans plaving
the fairy
woman
causes the asayh-
walee (or possessed) woman to be seated in front of her on

either kind of tubuq.
Purree hay tubuq (or

of two kinds
fairy-trays),
the one called phool
may
ka tubuq
tray), consisting of a square white cloth
ground, on which are arranged in a

ood, abeer, pan-sooparee,
centre of which the fairy
tubuq (or the
i. e.
They
woman
sits
have
fairies
kinds
sundul,
the other,
in
the
may way ka
be described,
p.
387.
under their control,
believe that, on this occasion,
present, though invisible.
(or the flower-
spread on the
circle, flowers,
fruits of all
fruit-tray), hereafter to
Women who
and
observe, are
all
the hosts of fairies are
Skct.
THE FAIRY ASSEMBLY.
3.
After she has sat there awhile the
She then becomes
her.
385
fairies
descend upon
and on hearing the
distracted,
sound and harmony of music, becoming intoxicated with
and
delight, she dishevels her hair,
cross-legged,*
two or three
it
times.
with the contagion, and
At
the
on her knees or
moves and whirls her head round and round;
and taking hold of her own long

with
sitting
The
locks, brushes the patient

latter then
becomes affected
revolves her head in a similar manner.
fairy-womanf appoints
this juncture, either she or the
number of nahowns
or tuhuqs that the patient requires,
the places where, the day of the month when, and whether
day or evening, morning or midnight, they are
in the
to
take place; and accordingly the same takes place at the
hour so
After which they either
fixed.
themselves
down
for a short time
This they continue
to do,
three watches of, or
all
round
it
mute, or lay
and then get up again.
singing and playing for two or
The moment
the night.
besets the fairy-woman, she
and when
sit
a fairy
commences whirling her head
leaves her, she rests herself a
little
by
laying down.
There are altogether fourteen purreean kay aUharay

(fairy assemblies)
and the fairy-woman
acts according to
the particular kind of fairy that has possessed her.

instance, if the
Ak'hara
falls
shadow of a
Badshah or
Rajah Indra's
her, she ties g'hoongroos to her ankles
upon
and begins dancing
fairy belonging to
For
if
that of
Gend Badshah, or Seekundur
others, she puts on a suit of men's clothes, such
as a puggree^ a
jama, or an ungurliha, a doputta, &c.
which were previously deposited on the tuhuq, and taking a

* Literally, sitting on two or four knees as do-zanoo, is kneeling
on two knees and sitting upon the feet behind char-zanoo, or sitting
on four knees, signifies, sitting cross-legged.
;
Or
rather, as they conceive, the fairies inhabiting her body.
2 c
THE FAIRY ASSEMBLY.
386
kutar (dagger)
Chap. XXXIII.
and twisting
in her liand, she, as if stroking
her whiskers, pretends to be angry, and with a loud voice

addresses the
" thou
fool
woman
manner following
after the
" I say,
of a woman, thou coquette, hast thou forgotten
" self-same devoted old
To which the other replies, in

(or, my friend) " I am your
slave
and have repeatedly made
" known
your wife, probably she has forgot-
"
me and
created another
a humiliating tone
my
situation to
" ten to mention
it
" informed me of
it
" I forgive you."
woman
T''
" J/eean,"
to you.""
but, since such
'J'hen
"No one
She then says:

is
the case as
has
you state,
laughing heartily, she pelts the
with some kind of flower, fruit, or her oogal, which
the latter with great faith takes up, and either eats or retains
by
her.
Thus they continue whirling round
and burning incense

desire
state their wishes
any thing,
such
as, inquire
ther their friends at such or such a place are in
when they intend returning
or not, and
are unwell
and
if so,
or,
whether their disease
shadow of a demon having

real affection.
their heads
and during the ceremony, those who
fallen
whether they
is
that of the
upon them, or
According to the advice of the
whe-
good health
is
a corpo-
fairy- woman,
the inquirers employ the remedies prescribed, with a firm

belief in their efficacy.
Some of
the females
who venerate
these fairy-women, at the time of their whirling their heads
wave a moorclihul or a handkerchief over them, or
tified,
eat
give a
little
of the refuse, &c. to their believers to
who, on partaking of
intoxicated,
sit
up.
The
heads about,
their
it,
likewise perchance
and commence swinging
and lay themselves down

and
is
cool
Sometimes the fairy-women being gra-
them by fanning.
after a
become
their heads for a while
few minutes, they awake
object of the fairy-women in
moving
their
merely to exhibit before other females,
powers of working miracles,
in
order to strengtlien
THE FAIRY FRUIT TRAY.
Sect.
3.
their
faith
them.
in
387
They never perform
it
in presence
of men.
women
Sensible and respectable
such ceremonies
not only do not sanction
being performed,
but consider
im-
it
proper even to witness them.
Sometimes,
desire something, or those pos-
women who
sessed of devils, instead
of going to
akliara, send for her to their
herself, as well as causes the
to whirl, as
put
woman
before described, and
her by those
to
own houses, and give her
384), when she
{vide p.
flower-tray
who
the fairy-woman's
on
sits
beset with the
know any
demon
questions
replies to the
desire to
the
and whirls
it
thing,
and
make arrangements regarding the mayway kay tuhuqs or

nahowns.
The mayway ka tubuq

place on
afursh
all
(fruit-tray)
is
as follows.
They
kinds of fruits fresh and dried, sixteen
dishes of meetha polaoo, sixteen small earthen jugs oi goorshiirbut, seventeen earthen plates ofklieer, seventeen earthen
pots of milk, shii7'but, pooi'eeaw, two large platters of
and
rice
til
soaked in syrup made oi goor (or coarse sugar), into
which they put kViopra, almonds and dates

poppy-seed, flowers, sundul, pan-sooparee
soosee eexao', or a luhtiga,
nuqday ka
sliced,
and a red damnee, a
jora^ or green hungreeans, and
together with some rupees, and
sit
up
all
and
a mushroo, or
cholee, a
a pair of shoes,
night singing and
playing, the fairy-woman moving her head as before detailed, p. 386.
Early on the morning following, the fairy-woman, after

repeating the names of all the fairies,* performs sijdah
of specimens of the names of fairies, and to exhibit the
foolishness of these women, this teacher of A. B. C. will here insert
the names of a few of them e.g. red fairy, green fairy, yellow fairy,
By way
earthy fairy, fiery
emerald
fairy,
fairy, tiger fairy,
diamond
fairy,
and so
hoor
(a virgin of Paradise) fairy,
forth.
2c 2
THE FAIRY BATH.
388
(prostration),
little
of
all
Chap. XXXIII,
and takes a few of the above
the other articles, with
all
fruits,
and a
the green bungreeans,
puts them on a large platter, covers them over with a koos-
soom (red or saffron-coloured) handkerchief, and takes them

to the
them
butes,
bank of some
river or tank, &c.
as the share of the fairies.
by way of a sacred
present,
and walks
off
relic,
and there deposits
After which she

little
home with
distri-
of every thing to
all
the remainder, together
with the suit of clothes.
The
seven
fairy- woman's
new earthen
nahown
pots,
fill
They
as follows.
is
take
them with the water of seven or
nine wells, put into them a few of the leaves of seven or

nine species of trees, and having spread a red (koossoom)
coloured handkerchief over each, set them aside.

then seat the
while four
way of
woman
They
beset with the fairy on a stool, and
women hold a A;oos50om-coloured handkerchief by
a canopy over the patient's head, the fairy-woman
with her
own hands pours
through the canopy on her
the water contained in the pots
she also divides the limes as
before described, p. 383.
That done, she

river, &c.,
takes her to the brink of some tank,
and there bathes
During the performance
her.
of this ceremony some one of the fairies descends on the
fairy-woman, who, becoming in consequence beset by her,
commences swinging
women,
in rapid
in
a standing position
succession
fill
and, while
smaller earthen pots with
water out of the larger ones and hand to her, she pouring
it
on the affected individual,
calls
out to herself, " Catch
" hold of the polluted shadow that

" and banish
**
burn
it
it
to
is
upon
her, bind
Mount Qaf *, and imprison it there and

At such a critical juncture, should
to ashes."
Mount Qaf.
it,
A fabulous
mountain.
Vide Glossary.
Skct.
the
THE FAIRY BATH.
3.
389
tardy in handing her the water, she stares
women be
them in the face, and in a peremptory tone remarks, " O

" ye unfortunates,* (or wretches), what evils have come
" upon you ? I shall entirely annihilate you. Give water
" quickly. I shall beat immediately with shoes the
" luted wretch that is upon her, and exterminate it "
such language these
and hand
women become
dreadfully
pol-
At
terrified,
when
to her the water as fast as they can;
she,
having poured water sufficiently, according to her wishes,

repeats the names of some of the demons, fairies, &c., blows
upon
her,
and putting a dry
suit of clothes
on her, waves a
black cock or hen, &c. over her, and gives
The fairy-woman
for her welfare.
sacrifice
three different coloured
it
then
as a
takes
or cotton thread, either plain
silk
or twisted, and forms gunda, that
one or twenty-two knots on
away
is,
she forms twenty-
The Moollas
it.
or Seeanas in
makins: each knot, read some incantation or other over
and blow upon
it
and when
finished,
it is
but these fairy-women
neck or upper arm of the patient
are an illiterate class of people
many
much
as
know
the
knots on the thread, they
tie
of them do not so
Having merely made
name of God.
it,
fastened to the
the
them on, and depart with the
money, &c.
During the performance of the various ceremonies abovementioned, the fairy-woman holds a cane in her hand
one that
is
ornamented by having
wound round
it,
or plain.
before her, and every
On
slips
either
of silver-leaf, &c.
the tubuq-day she places
now and then fumigates
smoke of benjamin, occasionally observing
it
it
with the
to the bystanders
that the cane appertains to the fairies.
Of late
years,
young men have
also
commenced
term used reproachfully.
this prac-
CATCHING THIEVES.
390
tice,
pretending that
ling their heads
money.
Nay,
as
them
fairies beset
Chap.
likewise,
above-mentioned,
and whir-
contrive to
make
have heard, that they even, by various
stratagems under this assumed practice, defile other men's
They
wives.
are a disreputable
set.
CHAPTER XXXIV.
Concerning the
There are a few
excellent contrivances for this purpose,
by having recourse
fear to deliver
When
catcher
up
art of detecting thieves.
to
which thieves are induced through
stolen property.
a person"'s property
is
stolen
he sends for a
thief-
and should he suspect any particular individual,
he assembles together a few of his neighbours along with
Then
that person.
floor of
the thief-catcher having besmeared the
an apartment with yellow or red ochre or cow-dung,
and sketched thereon a hideous figure of prodigious

selecting
any one from among those employed
ing out of devils (p. 329), giving

(p. 330, pi. no. 3),
it
size,
in the cast-
four frightful faces
he places a handmill in the centre of
it,
having previously rubbed some assafcEtida about the centre

betwixt the two stones.
The upper
stone of the mill
is
placed
obliquely, resting on the pin in the centre of the lower one,
or some cloth
or flax
is
wound round
the pin, about the
and on
distance of a finger or two from the top,
upper stone
air
rests, so that it
appears as
and not resting on any thing.
a few
fruits, &c.
lighted lamp,
He
if
this the
suspended in the
places near the mill
burns frankincense, and places thereon a
made by burning
oil
in a
lumian skull-cap.
CATCHING THIEVES.
XXXIV.
men and women
391
go one by one into
He
then desires the
tlie
room, touch the centre of the mill, and return to him
among them be
adding, that should none
need
not hesitate in so
" power of
" the
"
thief, his
will
it
my
doing
hand
is
the thief, they
observing, " Behold,
science the stone

will
to
by
the
Whoever
suspended.
be caught between the
be no easy matter for him to extricate
is
and
stones,
Nay,
it.
" the chances are, the upper stone will fall and crush his
" hand to atoms." While they do this, the thief-catcher
sits in
a place by himself ; and as each individual comes to
him, he smells his hand, to ascertain whether
odour of
assafoetida,
and then sends him away
He who
being detected,
will
have the
with
may have no communication
apartment, that they
each other.
it
to a separate
is
the guilty person, through
not on any account touch
it
fear of
conse-
quently his hand will not smell of assafoetida, and he must
be
set
down
The
for the thief.
operator then takes him
and tells him privately, " I swear that I will not

" expose you, provided you deliver up the article to me,
" and your honour will remain wholly unimpeached." In
aside,
consequence of which, should

will
immediately confess
it
it
be a reputable man, he
and deliver up the
if
the reverse, he will deny having taken
it
up.
second contrivance
is
as follows
stolen
goods
and not give
it
The
thief-catcher
having besmeared an apartment as above stated, places

filled
with milk,
the other with shurbut, makes an image with
flour paste
therein a couple of
human
and places a lamp upon
its
skulls,
one
head, and deposits a few species
of fruits and flowers in front of
it,
and thrusts as many
small sticks as there are persons present into the body of
then calling the people into
the doll
moving
his lips as if in the act of
the
room, he
profound devotion
sits
and
CATCHING THIEVES.
^92
asking each his name, hands to

the body, saying, "
Whoever
" undoubtedly grow
him a
is
in length.""
Chap.
stick pulled out of
the thief, his stick will
He
then directs them to
go out and stand apart from one another, and

while to return to him.
On
their return
after a little
he measures each
one's stick with one of the standard length in his
and
session,
fear of
his, in
its
finds that the person
who
is
own
pos-
the thief, through
increasing in length, has broken off a piece of
which case he may unquestionably be considered the
culprit.
But the most

lows
effectual
In the two
left
way of catching
theives
is
as fol-
hand squares of the subjoined magic-
square write the name of the persons present, with those

of their fathers
thus
Such a one.

CATCHING THIEVES.
XXXIV.
The
O
of
j^
Booddooh
him who has
393
Eternal
abdomen
grant that the
may
the property
stolen
swell by the influence of this diagram.
g 8 8 SI t t
The
following verse of the Qoran,
lime and burnt in the
fire
the ruin of the thief.
if
Rather than that he should meet
with so great a calamity, he will deliver
The
perty.
verse translated, signifies,
" causeth him
to die,
"
after,
it
"
life.
when
and layeth him
shall
Assuredly.
written on a green
or buried in the earth, will cause
the stolen pro-
" Afterwards he
in the
grave
here-
him, he shall raise him to
please
He
up
hath not hitherto fully performed
" what God hath commanded him.
Let man consider his
provided.
We pour down
" water by showers; afterwards we cleave the earth in
" food,
*'
clefts,
Sale's
what manner
in
it
is
and we cause corn
to
spring forth therein."
Qoran, Edit. 1825, chap. Ixxx.
Again,
if
ii.
p.
the same verse, on his delivering
perty, be read over
and given
vol.
some water, the
latter
476.
up the pro-
breathed upon
to the thief to drink, all his aflliction
and misery
will vanish.
Or, two persons are to support a goglet, by the points of

their right fore-fingers applied to the projecting ring at the
bottom of
its
neck, on which
is
to
be previously written the
names of the persons one by one, and the Soora-c-Eeaseen

CATCHING THIEVES.
read once over
God
"
me.'^
from the commencement to the part where
" and he
it saith,
"
it,
Chap.
said, that
my
how
people knew
merciful
hath been unto me, for he hath highly honoured

(Sale's Qoran, chap, xxxvi. p.
302
to
bottom of
p. 304. Ed. 1825.)
When the name of the

to be on
individual
who is the
undoubtedly vibrate from
will
it, it
thief happens
side to side.
A certain method,
which I have seen with my own eyes,

They apply some of any kind of lamp-black to the
bottom of a kusund ka kutora ,-* and having assembled a
is this.
parcel of boys, direct
upon
them
Whatever boy
it.
hands the cup begins
to
it
to place their hands,
may
be,
one by one,
on the placing of whose
move, the thief-catcher keeps his
hands upon those of the boy, and
says,
"
May
the
cup
" move towards him who is the thief; or, may it go to the
" place where the property is concealed ^^ and there is no
doubt, but
To
it
happen as he wishes.
will
try the experiment, this teacher of the alphabet
performed at his own house, when a
it
nuth\ hid
it
with a
khwancha
(a small tray).
him the circumstance of her
to
and requesting him
to
girl
On
his sister's
niitJi
them
it
mentioning
endeavour to find out the
to the bottom of a cup, he got
On
his
liaving been stolen,
assembled a few boys, and having applied a
it.
had taken
a jam (drinking cup), and covered
sister's
in
had
little
thief,
he
lamp-black
to place their
hands on
one of them so doing the cup began to move, when

to
go
in the direction of the thief,
and imme-
he desired
it
diately
proceeded to the water-closet, where they foiuid
it
the girl hid.
He
then desired
it
where the nutK was concealed, and
cup
in
to proceed
it
to the spot
went straight to the
which the nutK was hidden, and there remained
bcll-nit'tul
cup
from ktHiUnd,
bell-UK'tal,
and kutora, a cup.

CONCERNING TRAVELLING.
XXXV.
Many
stationary.
will doubtless not
895
credit this
but the
author can only say, that he has stated just what he had
performed at his own house and been an eye-witness

People may either believe
it
to.
or not, as they please.
CHAPTER XXXV.
Concerning
They
say, that on the
travelling.*
day of starting on a journey, the
Rijal-ool-gybf should not be in front of the traveller, nor
on his right, but either behind or to his
mer
In the for-
left.
much
case the traveller will meet with
have
distress,
endure many hardships and privations, and have his
to
property stolen.
Rijal-ool-gyb
also
is
a class of people
who
named Murdan-ool-gyb.
are
mounted on
These are
clouds,
and remain
together each day in a different part of the hemisphere.
Some
say,
astrologers
Skookoor-e-Vildoo:^, which
there
that
is
a planet
named
a very bad one, and that
is
if
a traveller has him either in front or to the right of him,
he
will suffer distress, as
The
on
Rijal-ool-gyb takes
difl'erent
couplets,
The
T'îde
in different places
to ascertain which, tables,
From among
of.
and described below three
and a hemistich, that
Note.
abode
his
and hemistiches are made use
prehended.
up
days of the month
these I have selected

plet,
above stated.
first
it
may
the
more
table is the one in
tables, a cou-
readily be
most general
com-
use.
page 275.
t Rijal-ool-^yb,
is
an invisible being which moves in a circular

On different days his station is in different
orbit round the world.

places.
His influence on each day
is
especially exerted during nine
ghurrees (or three hours and thirty-six minutes), at the close of that
tith,
or lunar day; and, in that interval,
journey.
Shak. Hindmt. Did.
it
is
unfortunate to begin a
396
Chap.
XXXV.
3iqK;yoja -g
ajqB^yojdufj^ 'g
397
398
Suiqjo^
snoipax 'S
Chap.
XXXV.
399
3[q^yo.Klufi -g
^"^
V.
/'
^/
<$>
aDuaisisqng *g
Wednesday.
4^
<^'
J^
Good.
^
%.
^n
400
Chap,
XXXV.
The
11th letter J stands
for...;
401
South.
12th
West.
13th
N.W.
14th
N.E.
15th
sh
East.
16th
K
N
North.
17th
S.W.
South.
18th
19th
......
S.E.
20th
West.
21st
N.W.
22d
N.E.
23d
sh
East.
24th
North.
25th
K
N
26th
S.W.
27th
South.
28th
West.
29th
N.W.
30th
sh
N.E.
S.E.
If a person wish to proceed on a journey on a Saturday,
he
is
to eat fish previous to starting; for his wishes in that
case will soon be accomplished.
If on a Sunday, should
he eat betel-leaf before his departure^ all his undertakings

will
prosper.
If on a
Monday, should he look
mirror, he will speedily obtain wealth.
into a
If on a Tuesday.,
should he eat coriander seed, every thing will happen

agreeably to his wishes.
duhee (curdled milk), he

with a large fortune.
{jaggj'ee, or
and
If on a Wednesday, should he eat

will return
If on a Thursday, should he eat goor
raw sugar), he
chattels. If
will return with
home in good health and
will return with plenty of
goods
on a Friday, should he eat dressed meat, he
abundance of pearls and precious
2d
stones.
PROPITIOUS PERIODS
402
Chap.
XXXVI.
CHAPTER XXXVI.
The hour and day
of the month most propitious for the undertaking-
of any particular business.
In every month there are seven
good work
is
evil days,
on whicli no
on any consideration to be commenced.
Chap.
XXXVI.
FOR UNDERTAKING BUSINESS.
Some, dispensing
of the month
Avith
on their
the above tables, count the days
fingers,
beginning with the
finger, considering it as 1, the ring finger 2, the
the fore-finger 4, the

so forth.
The
thumb 5
fall
on
it,
the
little,
dates that happen to
finger are considered evil.

viz.
3d
403
fall
little
middle
3,
again, as 6, and
on the middle
There are altogether
six
which
WEARING NEW CLOTHES,
404
If on a Thursday,
happiness and tranquillity.
good and
propitious.
on a Saturday, he
Chap
If on a Friday,
will
it
it
will
be
If
be well.
numerous troubles and
will experience
misfortunes.
If one put on a suit of
new
clothes on a
Monday,
experience happiness and ease. If on a

If on a Tuesday, even
will tear.
clothes will catch
new
obtain a
fire.
If on a
Sunday, he
will
his clothes
he stand in water his
if
Wednesday, he
will readily
If on a Thursday, his dress will appear
suit.
neat and elegant.
If on a Friday, as long as die suit re-
mains new he
remain happy and delighted.
will
Saturday, he will be taken
ill.
will
become wealthy and
clothes in the morning,
new
If a person put on a suit of
he
fortunate.
If at noon,
If in the evening, he will continue
The
it
will
become wretched.
appear elegant. If at about sunset, he will
joint.
If on a
ill.
eexar should not extend in length below the ankle-
The jama
should reach down to a
bottom of the eezar.
two shiimlas,
have the
The
(or ends), left
latter
The
above the
tied,
and the
waving behind. Some, howêver,
dangling on the right or
beard should be preserved at

length.
little
pugree should be
The
side.
left
least to the extent of
fist
in
mustachios should either be cropped or shaved
off clean.
In the huddees
it is
stated that, should a person not pre-
serve his beard, he will rise at the day of judgment with a
black face like that of a hog
and
if
a person keep mus-
tachios of such length that in the act of drinking he wet
them, the water of the hoivze-kowsur* will be denied him,
and the
many
hairs of
spits
them
will
on the
last
so that, if he attempt to
Hoivz-e-Kowsur, a fountain
day become
make
like so
sijdah, they
in Paradise.
OF BATHING AND SHAVING.
XXXVII.
will prevent
him
405
and should he, notwithstanding, bend
head, his forehead will not reach the ground. It
prune the hair over the
therefore, to
is
To remove
lips.
his
advisable,
the
hair in the armpits and under the navel, to circumcise,
and
to pare the nails, are five things enjoined
(may God reward him
To
insisted upon.
is
soonnut ; but
by Ibraheem
but which our Prophet has not
!),
preserve the hair over the whole
do
to
body
on a quarter or half the head
so
is
improper.
Of
Gosool, or Batlmig
i.
e.
simply Washing
not in-
cluding the four Gosools {Baths or Purifications,
which are of divine
p. 53.)
command.
If a person bathe on a Sunday, he will experience af-
Monday,
If on a
fliction.
on a Tuesday, he
on a Wednesday, he
Thursday,
his property will increase.
If
under anxiety of mind.
If
will labour
will
beauty.
increase in
his property will increase.
his sins will be forgiven him.
If on a
If on a Friday, all
If on a Saturday, all his
ailments will be removed.
For Shaving, four days of the week

rest, vix.
are preferable to the
Mondays, Wednesdays, Thursdays, and Fridays
the other three are evil and inauspicious.
The Jlesh
animals
of certain
is
lawful, whilst
that of
others unlawful ior food.
In the Kunz-ool-duqaeq and Shurra way-qaeea

written, that
among Quadrupeds:
1.
The
it
is
flesh of those
that are cloven-footed, that chew the cud and are not beasts
of prey,
deer,
is laivful
food
antelope, hare,
buffalo, &c.
2.
such as the
rabbit, cow,
bull,
female or male
Those which are neither cloven-footed nor
chew the cud are unlawful

3.
flesh of the sheep, goat,
for example, the jackass, &c.
Others, which though cloven-footed do not chew the cud,
having canine teeth (or tusks), or those which merely have
OF EATING.
406
canine teeth, are unlawful

jackal, tiger, bear, hyaena,
for instance,
and the
Eemam-Azum
Although
Chap.
the hog, wolf,
like.
the great
(lit.
Eemam
or
named Aboo Huneefa* of Coofee, has pronounced
priest),
the flesh of the horse unlawful, his disciples have decided

to
be the reverse ;
partake of
it
therefore some, conceiving
it
while the generality of people esteeming
unlawful, do not eat
it
tnnkroo,\
it
it.
Of Birds, all those that seize their prey with the claws,
or wound them with their bills, are unlawful: e.g. tlie
shikra (hawk)
hhyree (a species of hawk); hax (falcon)
the kite, crow, vulture, bat, king-crow, owl, &c.
do not
seize their
food with the
bill,
Such
as
prey with the claws, but pick up their

are lawful
such
as,
the hugla (paddy-
bird), duck, peacock, partridge, quail, goose, snipe, dove,
pigeon, &c.
With
Locusts are proper for eating.
respect to creeping things, all are unlawful
as
scorpions, snakes, earth-worms, &c.
Of
those that live in water, all are unlawful, with the
following exceptions
have
vix. fish that
scales,
and a few
without scales (such as ham, tumhoo, kutfhurna, &c. which

are mukroo), and which do not weigh less than a dirrum,
nor more than a
mun X
and
a-half.
these conditions) are unlawful

frogs, crabs, &c.
may be
(not answering
such as aUigators, turtles,
Shrimps however are only tnnkroo, and
eaten.
Fish found dead in the water
The rest
The founder
the Huiiefites.
is
unlawful
but, if
it
be
of the principal of the four sects of Moosulmans called
Vide page 244.
t Mukroo, lit. abominable ; but it refers here to anything which the

Prophet abstained from himself, yet did not inteixlict to others.
X
T)\Q
])Ounds.
nmn or maiind here
alluded to
is
equal to forty seers or eighty
OF DRINKING.
XXXVIIT.
407
taken out alive and die afterwards, the act of taking
it
out
is equivalent to its %oohuh. (Vide Gloss.)
To
Drink.
drink shurah (wine), ganja, bhung, taree,
afeem (opium), mudud^ churs, boza
(or fermented liquors),
majoon,* and many other such intoxicating liquors,
is
un-
lawful.
If hog's-lard, however, or any other of the prohibited

articles
be used as medicine in
when
physician,
without them,
diseases,
and prescribed by a
in his opinion the patient cannot survive
it is
then lawful to have recourse to them
but not otherwise.
Water should not be drank
in a standing position, except
in three cases: viz. the water of
zuni-zum
(p. 61.), sibbel-i"
water (p. 223.), and the water used for wuzoo. (p. 74.)
CHAPTER XXXVIII.
Concerning the aifording consolation to the sick on his death-bed, and
the shrouding and burial of the dead.
Four or
five
days previous to a sick man's approaching
his dissolution, he
makes out a wuseeqa
written agreement), or a
wuseeut-nama (or
(i. e.
a bond or
will), in
favour
of his son or any other person, in presence of two or more

witnesses,
him.
In
and
it
it
to others or retains
to expire,
by
any learned reader of the Qoraii
fîde Glossary for the particulai's of these.
Water offered at any time, gratis (p. 223)

" in the name of God."
J Moosulmans only require one executor.
t
it
he likewise appoints his executor.^
W^hen about
either delivers
to
any person, dispensed
CONSOLATION TO THE DYING.
'*$08
is to
be sent
and requested
for,
to repeat with
Chap.
a loud voice
the Soora-e-yaseen, in order that the spirit of the man,

the hearing of
It is said, that
tration.*
body of
to enter the
with him
"
!),
"
when
God
Then
I can inhabit it."
a second time, beheld the
" There
It is generally understood
the mystics of the East, that
stance that the
it
this
went
It
in
me
to listen
from the best works of
was owing
circum-
to this
The
Almighty created music.
on hearing the sound of

entered
with "lamps of
and saw the whole dwelling;
light,
"
is
it is
and most
the just
no pleasing sound here for
it
once, observed,
spirit to re-enter.
and said
that
God be
peace of
it
Adam
illuminated the body of
and commanded the
light,""
to.""
commanded
the spirit was
Adam (the
his hoHness
the soul having looked into
" impossible
by
experience an easy concen-
a bad and dark place and unworthy of me
this is
holy
may
sound,
its
holy
spirit
music became so delighted,
Adam's body. Commentators on
the Qpran,
expositors of the Huddees, and divines have written, that
by the repeating of the
that sound resembled that produced
Soora-e-yaseen
it
is
therefore advisable to read
hour of death the Soora-e-yaseen,
at
the
for the purpose of tran-
quillizing the soul.
The
Kubna-e-fyeeb, as well as the Kulma-eshuhadut,
are also read with an audible voice
by those
present.
They
do not require the patient to read them himself, as at such

a time he
of mind
is in
a distressing situation, and not in a
to repeat the
kulma.
Most people
and cannot even speak, but the pious

faculties
The
and converse
following
Or death;
is
till
the very
is
state
fit
insensible
retain their mental
last.
a most serious religious rule
deci-
(lit.
for they conceive that the living principles of the
whole system become concentrated and shut up

death
lie
the consequence.
in the
head
when
FUNERAL OBSEQUIES.
XXXVIII.
sion),
amongst us
person desire
viz. that if a
man
repeat the kulma, and the sick

able to do so, his faith
man who
4O9
tlie
expire without being
considered dubious
is
patient to
whilst the
directed him so to do, thereby incurs guilt.
therefore best, that the sitters-by read
it,
It is
in anticipation of
the hope that the sick man,
by hearing the sound of it, may
bring
and repeat
his
to his recollection,
it
it
either aloud or in
own mind.
In general, when a person
is
on the point of death, they
pour shurhut made of sugar, &c. down his throat, to

litate the exit
substitute,
of the vital spark
faci-
and some among the great
though rarely, the water of the
zumzum
(vide
note p. 61).
moment
I'he
because,
if left
the spirit has fled the
open,
The two
tacle.
it
mouth
closed
great toes are brought in contact and fastslip
of cloth, to prevent the legs
They burn ood
remaining apart.
or ood-huttee near the
Should the individual have died
in the evening,
the shrouding and burial takes place before midnight
he die at a
if
later hour, or should the articles required not
be
procurable at that late hour, he
lowing morning.
The
formed the better
for
is
buried early on the
man, the sooner he

;
if
is
it
is
not proper to keep a corpse
if
he was a good
buried the more quickly will he reach
a bad man, he should be speedily buried, in
order that his unhappy lot
house
fol-
sooner the sepulchral rites are per-
long in the house, and for this reason, that
heaven
would present a disagreeable spec-
ened together with a thin
corpse.
is
may
not fall upon others in the
as also that the relatives of the deceased
by beholding the
corpse,
may
not,
weep too much or go without food.
There are male and female gussalan or moorda-sho^*
Lit. Bathers, or corpse-washers.
FUNERAL OBSEQUIES.
410
whose province
ment.
to
it is
Chap.
wash and shroud the corpse for pay-
Sometimes, however, the relatives do
themselves.
it
In undertaking the operation of washing, they dig a hole

in the earth to receive the water used in the process,
prevent
women
spreading over a large surface, as some
its
consider
bad
it
and
men and
Then they
to tread on such water.
place the corpse on a bed, country-cot, plank, or straw.
Some women, who are
particular in these matters, are afraid
even to venture near the place where
Having
washed.
back, with
cover
it
its
to the
to the calves of the legs
They
raise the
and
filth
sides,
it
with
may
warm
or with cold water.
off all the
after which, laying the
they wash them
body
is still
remain.
body
then the back, and the rest

life
warm and
After this they wash and clean

smell
West,* they
with soap, seekoykaee^ or reefha, by means
of the body; hut gently, because

parted, the
its
be a man, from the navel
if it
pour plenty of water and wash
of flocks of cotton or cloth
on the
on
it
a woman, extending from the
if
and wash
feet to the
body gently and rub the abdomen four or
five times, then
dirt
East and
with a cloth reaching,
body has been
stripped the corpse and laid
head
chest to the feet
tlie
it
having but just de-
not insensible to pain.
well, so that
no offensive
They never throw water into
the nostrils
or mouth, but clean them with wet wicks of cloth or cotton.
After that they perform wuzoo (p. 72.) for him
wash
his
mouth, the two upper extremities up
make musah
feet
(p. 73.)
i. e.
they
to the elbows,
on his head and throw water on his
these latter constituting the four parts of the
ceremony ordered by God.
They
and bayr-kay pdi,^ with water
Towards the Kanba.
Lea\es of the bayr, or Indian plum
wuzoo
then put some camphor
into a
tree.
new
large earthen
(Zizyphus jujuba, Lin.)
FUNERAL OBSEQUIES.
XXXVIII.
and with a new earthen hudhnee they take out water
pot,
and pour
it
three times,
first
from the head
then from the right shoulder to the
shoulder to the
left
water
is
hadut
is
as follows
wuhduhoo
" ness that there
is
is
his servant,
no
and
God
and
is
the
sent
that
save God,
body and wiped
for
who
is
the
One and
Mohummud
called gosool or bathing.*

it
dry with a new piece
The
consists of three pieces of cloth if for a
Those
" I bear wit-
is,
from him."
of cloth, they put on the shroud.
a woman.
Kulma-e-shit-
bear witness that
These ceremonies conjoined are
Having bathed
repeated, either
wo ush-huddo-imna Mohum-
ivo russoolluhoo
from the
budhna of
Ush-hud-do-unna la il-laha illaylaha
la shureequ-luhoo
" has no co-equal
is
The
another.
mudun abduhoo
"
that a
poured, the kulma-e-shuhadut
by
to the feet,
feet, lastly
Every time
feet.
the person washing or
by
411
men comprise
kiiffun, or shroud,
man, and
1st.
five if for
a loong or ee%ar^\
It is thus described by Mrs. M. H. AH, vol. i. p. 130.

" The
" dead body of a Mussulman, in about six hours after life is extinct,
" is placed in a coffin and conveyed to the place of burial, with parade
" suited to the rank he held in life. A tent or kaanaut (screen) is

" pitched in a convenient place where water is available near the
" tomb, for the purpose of washing- and preparing the dead body for
" interment.
They take the body out of the coffin and thoroughly

" bathe it. When dry, they rub pounded camphor on the hands, feet,
" knees, and forehead, these parts having, in the method of prostrat" ing at praj'er, daily touched the ground. The body is then wrapped
" neatly in a winding-sheet of neat calico, on which has been written
" particular chapters of the Klioraun, The religious man generally
" prepares his own winding-sheet, keeping it always ready, and occa" sionally taking out the monitor to add another verse or chapter, as
" the train of thought
t
is
may have urged
at the time."
A piece of cloth extending from the
navel to the ankles, and which
The two
and are tucked under them on each side
torn in the middle up to the extent of two-thirds.
sions cover the legs
upper part
left entire,
covers the forepart of
tlie
pelvis.
are tucked under on each side, and the corners tied behind.
The
divi;
the
sides
FUNERAL OBSEQUIES.
412
down
reaching from the navel
to the knees or ankle-joints.
Called a qumees, koorta,
2d,
length
from the neck
is
Chap.
alfa,
pynihun ;'^
or
to the knees or ankles.
its
3d.
liiffcifa,
or sheet, from above the head to below the feet.
Women
have two additional pieces of cloth
hund
the other a dmmiee, which encircles
above the ankle-joints
the head once and has
its
The manner
two ends dangling on each
of shrouding
as follows
is
smoke of benjamin, and applied

gool-ab (rose-water), the Inffafa
over
is
side.
Having placed
new mat and fumigated them with
the shrouds on a
to
is
them
If
latter the seena-hund.
it
on
first
be carefully brought by
itself
The
to the eyes with
a tent
Soorma
made of paper
is
and
damnee
corpse must
from the place where
bathed, and laid on the shrouds.
mat,
tlie
be a woman, the
kept separate and tied on afterwards.
the
aheer, uttur, or
spread
the loong or eezar, and above that the qumees
it
on the
one a seena-
extending from the arm-pits to
breast-band),
(lit.
to
it
was
be applied
rolled up, with a
cWhulla (ring), or with a pice, and camphor, to seven

places
on the forehead including the nose, on the
viz.
palms of the hands, on the knees and great
toes
after
which the different shrouds are to be properly put on one
The
after another as they lay.
be white
however,
dooq'f
no other
if
(i. e.
is
admissible.
a coloured cloth
coffin
lit.
is
It consists of a piece
It
is
is
to
of no consequence,
spread over the bier or su7i-
trunk), for that, after the funeral,
or after the fortieth /aêe/ia,
through which the head
colour of the shroud
is
given away to the fuqeer
of cloth with a
is
passed,
slit
made
in the middle,
and drawn down before and
behind.
t It
is
breadth.
a square box, of the length of the corpse and a yard in
This
is
not buried with the corpse.
and buried, and the box brought home.
The
latter is
taken out
FUNERAL OBSEQUIES.
XXXVIII.
who
413
any other person,
resides in the burying-ground, or to
in charity.
Previous to shrouding the body, they tear shreds from

the cloths for the purpose of tying them on
shrouding the body, they

second below the
about
Should
presence of two
ing,
admit of the ends being fastened.
and shew her
his face,
to remit the
but
and get
her, in
dowry which he
preferable that she remit
it is
Should the
still alive.
is
leaving
breadth of cloth above the head
witnesses,
upon her
settled
after
of the deceased be present, they undo the
cloth of the head
while he
to
feet,
the relict
and
one band above the head, a
and a third about the chest
feet,
six or seven fingers'
and below the
had
tie
wife,
be at a distance from him, she
ing the intelligence of his demise.
is
owing
to remit
it
to journey-
it
on receiv-
Should his mother be
present, she likewise says, " the milk with which I suckled
" thee I
in this country
tom
the Shurra.
chuddur
some
on thee
freely bestow
Then
it is
but
this is
merely a cus-
afceer,
and
they place on the corpse a phool-kay
offer
fateeha
after
That
with the mat, and place

covering
it
with
split
now and
which they read the
the corpse
done, they take

it
up
the rewards
the
body along
on a bed or country-cot, and
bamboos, form
shape of a dola (bier)

into a box.
and
if
it
somewhat
they can afford
Four from among the near
into the
it,
relations,
then relieved by an equal number, carry
their shoulders,
and
and the Qpol-hoo- Allah three times,
the view of bestowing on
attached to them.
by
neither enjoined in books nor
(flower-sheet), or merely wreaths of flowers
Soora-e-fateeha once,
with
:"*
some touching
it
put
it
every
it
on
with the hands, and
all
A person who has sucked a woman's milk is considered to be

under great obligations to her, as without it he could not have lived;
which debt she now remits.
FUNERAL OBSEQUIES.
414
repeating the
Kulma
hummudoor
russool
ty-eeb,
La
i. e.
oollah
or
Chap.
Mo-
illahah illay lah
Kulma shuhadut
They proceed to the
the
(p. 411), or the Durood, Mowlood.
musjid (mosque) burying-ground, or an open
where
plain,
the owner of the corpse, or if he be not present or
un-
is
learned, any other person, at the request of the relatives,
The
reads the funeral service.
qasaee (priest) or his 7iaeb
(deputy) are people appointed to read the funeral service
The form
for such of the poor as are friendless.

service is as follows
do
in
summoning
junaxa^
On
vice.
eemam
Then they
in front of
many
this,
stand
all
up
The
funeral
prolixity, are here
forms observed
in
and
calls
over the
all
if the
abdomen
and
body
if
of a
tukheers
four
which, owing to their
merely describe the
T shall
The
first
tukheer.
the neeut (p. 78) for the funeral
thumbs
to the lobes of his ears (p. 78),

!
then places the right hand
little
below the navel (as in the act of
ease"),
and the congregation do the same.
" standing at
the reading of them.
out Allah-ho-akhur
left
contains
service
omitted.
The eemam having made

service, applies his
within heai'ing
them, opposite the head
(creeds), and the doa (blessing)
ser-
in three rows,
be that of a male, and in a line with the

female.
they
calls out, as
to daily prayers, three times Ussulat-e-
hearing the sound of
repair to the spot.
the
any person
Here begins the prayers of the funeral
e.
i.
First,
of the
Then, again, the eemam having read the doa, which
is
always read without removing his hands, reads the second

tukheer, and in like
which he
time
calls
adding
and turning
round
manner the third and fourth;
after
out again the words Allah-ho-akhur, the last
Ussidam-o-allykoom-wo
his face over the right
ruhmut
for the congregation to see his face or
then over the left shoulder in the
oollahay
shoulder, sufficiently
mouth, and
same manner, repeats the
FUNERAL OBSEQUIES.
XXXVIII.
The
same words and concludes.
4I5
congregation repeat the
tukbeer and sulam along with the eemam.
owner of the corpse

to all"
to depart)
(i. e.
meaning, those who are inclined to
remain to see the body put under ground
may
others
name of
go away.
the grave to lay the
body put
it
under the waist
two or three
hand the body
They
to the north
while two others take the
by
it
and by the
the two ends,
many at the
men who had descended into the
then lay the body on
and
round, and lifting up
then standing one on each
at the head, with as
to the
its
back, with the head
feet to the south, turning its face
the Qihla (or Mecca,
i.
west)
e.
and
sentence in Arabic, each person takes

clod,
the
relatives or others, descend into
body down
side of the grave hold on

assistance of
grave.
so,
Again, having o^'eved fateeha in the
sheet that covered the body, twist
feet,
may do
the deceased, they take the bier near the grave,
and one or two persons,
the
After that the
out Rookhsut-e-am, " permission
calls
and having repeated over
it,
towards
after reading
up a
little
some
earth or a
own mind
either in his
or in a whisper, the whole of the soora entitled QpoUhoo-
Allah (Qoran, chap,
cxii), or this aet (verse)
luknakoom wufeeha noo-eedokoom

jokoojn tarutun ohkhra
" we return you
to earth,
" earth on the day of
it
minha
oiookhray-
"We created you of earth and
and we
shall raise
you out of the
resurrection,"" puts the earth gently
into the grave, or hands
descended into
i. e.
Minha khu-
it
to deposit
to one of the persons

it
round the body.
having previously to burial had a small brick or

built
who had
After
mud
that,,
wall
on each side within the grave, about a cubit and a half
high, leaving
room
sufficient for
laying the body,
they
place planks, or slabs of stone or wood, or large earthern

pots resting on the wall within the grave, cover them with
earth,
and smooth the surface over with water, forming
it
FUNERAL OBSEQUIES.
416
Some, after the body has been
into the shape of a tomb.
deposited in the grave, place
end resting on
prevent the earth from

it
form
wood obliquely over
on them they put mats, &c. to
falling on
upon the
a bug-lee (or hollow,
and putting
the body,
Some,
into a tomb.
it
pressure of the earth
to prevent the
corpse, form
what they
call
arm-pit) grave, which consists in
lit.
made
a sort of a cave or hollow of the length of the body,
on the east side on a
one
it,
edge of the grave, the other at the
the east
bottom of the west side
earth over
Chap.
level with the
bottom of the grave, into
which they deposit the remains, and placing mats or wood

at the
mouth of
Some among
it,
fill
the grave
up with
earth.
the opulent, during their
lives, select
able spot somewhere or other, and have a grave
with brick and mortar
leum) built over
and
fill
it,
the grave
up with sand
all
round
it,
or some kind of grain, ge-
In the latter case, they annually
distribute the old grain in charity
When the
lined
others have a moqhirra (mauso-
or merely a square wall
nerally wheat or paddy.
new.
a suit-
dug
and supply
owner dies they bury him
a taweez with square stones over
it.
its
in
it,
place with
and form
Poor people, who
cannot afford the above materials, throw the earth on the
body and smooth
it
over with clay.
wood, &c. over the corpse,

earth upon
it
is to
The
object of placing
prevent the pressure of the
and great men have established
this custom,
to prevent the friends of the deceased from fancying,
which
they are apt to do, that the pressure of the earth was uncomfortable to the body.
In Hindoostan they make the tombs of earth, broad
at
one end and narrow at the other, in the shape of a cow's

tail
or the back of a fish
and pour water on
in three longitudinal lines, so that
something in
this
form
it
it
with a hudhna
leaves an impression
THE GRAVE.
XXXVIIT.
417
In pouring the water they begin at the
feet
and terminate
where they place the vessel inverted, and
at the head,
a twig of the suhza, or pomegranate-tree, near
In Arabia and other countries
earth.
to
pour water on the grave
much
should there be
to prevent the dust
Then,
but
if
it
it
blow a hurricane, or
as they
offer
fateeha in the name of the
return home,
when about
in the
daeeray kee fateeha (or the cemetery fateeha).

said,
two angels,
examine the dead.
him who
his
is
called
At
this
sit
up, they inquire of
prophet are, and what his religion
If he has been a good man, he replies to these queries
bad one, he becomes bewildered and

out something or other.
In the
verely torment him, and harass

(p.
all
Moonkir and Nukeer,
viz.
Making him
God and
forty
name of
the dead in the burying-ground conjointly, which
it is
it
from blowing about.
paces from the grave, they o^qy fateeha
juncture,
into the
not customary
wind, they sprinkle some water on
After the burial they

defunct.
it is
stick
sits
is.
if
mute, or mumbles
latter case, the angels se-
him by means of the goorz.
291.)
After that, every one according to his means, distributes

wheat,
rice,
mussoor,*
rity to beggars
name of
The
salt,
roteean,
pice.,
or cowries, in cha-
and fuqeers (religious mendicants),
in the
the dead.
people that have remained, accompany the friends of
the deceased home, where they offer neeut kheyr kee fateeha
in the
name, and for the welfare of the family, and console
the master of the house, recommending to him patience and
comfort, and then take their departure. Or, they are offered
*
kind of pulse, Ervum

'2
lens, Lin.
FUNERAL OBSEQUIES.
418
Chap.
some liquid food, such as duhee, cKhaach, or any other food
common
or drink in
Or some of
home.
use in the country, before they go
the relations, &c. send
them the above-
mentioned eatables from their houses, or bring them themselves for those persons to partake of.
The rule
for digging a grave
is,
that if
it
be for a woman,
the depth should be to the height of a man's chest
if for
In general, the grave-
a man, to the height of the waist.
diggers dig the grave without measuring the length of the

corpse, allowing four or four cubits
and one cubit and a-half
and a-half
for its breadth.
If
for its length
it
be intended
for a particularly tall person, or for children, they then
measure the body.
body
into
it,
If they afterwards, Avhen laying the
discover that the grave
is
little
too short in
length or breadth, the illiterate consider the deceased to
have been a great
They
unlucky.
five rupees,
way
sinner,
and esteem the circumstance very
give the grave-digger from eight annas to
according to their means
of a present, a great deal more.
and the wealthy, by

It is
customary for
the grave-digger, without receiving any additional remuneration, to plaster
and smooth the surface of the mound pro-
perly over the grave, which he does the day previous to the
third-day-êe arw^.
The burying-ground-man,*
(with the
exception of those corpses that have no owner), never allows
a grave to be dug without taking money,
vi%.
from one
rupee to a hundred and more, from and according to the
means, of the parties
The
means.
nay, he obtains his livelihood by this
cloth which
his perquisite.
was spread on the bier becomes
This, however, he spreads on the grave on
every zeeanit-da,y until the fortieth, when he keeps
Some
himself.
it
to
persons, independently of the above cloth,
have coloured cloths constantly spread on the grave.
i.
e.
i\iQfuqem'
cemetery.
who
resides there, of
whom
there
is
one at each
THE TOMB.
XXXVIIT.
419
Poor people pay the gussalans (or those who

corpse) the
as from
annas, while the opulent pay as far
sum of four
fifty to
The
a hundred rupees.
upon the body of the deceased when he
by the gussalans
this
and
clothes which are
dies, are also taken
have even seen them obtain,
way, a pair of shawls, brocades, &c.
may
they
die, that
It
is
in
frequently
some great nobleman
the ardent desire of these people, that
of wealth and fortune
wasli the
may
receive plenty
Most of the ignorant among the
of money and clothes.
wealthy have a very great horror of a corpse, and do not

relish even
touching; the clothes
and furniture which had
been used by the deceased before his death, and therefore

give them away, by
qeers,
who
The
way of
charity, to the gussalans or fu-
are in the habit of disposing of them in the bazars.
made
generality of people have tombs
of
mud and
stone, or brick and mortar, or only of a single stone hewn
out in the shape of a tomb, forming
three square ta-
first
weeses or platforms, one or one and a-half cubits in height,

or somewhat
Above
less.
that, if for
taweex about a cubit (more or
a man, they form a
less) in height,
or somewhat less in length, resembling the
back or the back of a

a-half.
same
fish, in
woman,
If for a
its
men, but
as those of
is
breadth one span or one and
in height
flat in
being from
shape.
The
of the same description as that of a man,
and
that of a
size.
Some people make
for lamps) near the
The Sheeas make

like those of the
less,
it is
and
girl like that of a
as the Soonnees
a camel's
length and breadth are the
four fingers breadth to a span,
taweez of a boy
and a yard
hump on
woman, only smaller
various kinds of
churagdan
in
(niches
head of the grave.

their
make
tombs
for
men of
those for females
Soonnees
for
the same shape
and
for
women
men, but with a hollow or
basin in the centre of the upper part.
2e2
FUNERAL OBSEQUIES.
420
Some cause
Chap.
a stone to be inscribed with the
name of
the
deceased, either alone or in conjunction with that of his
day of the month and week
father, together with the year,
on which he died, and

Besides
grave.
or verse on
all
set it
up
on the
at the north side
some have the same written
this,
in prose
the four walls.
A few have the name,
&c. of the deceased engraved on a
square stone tablet, and have
it
fixed into the wall over the
outside of the entrance-door of the mausoleum, or they write

it
with ink over the door.

It
on
is
highly meritorious to accompany a bier
foot, following
1st.
and inquire
To
and that
for this reason, that there
3d.
after their welfare.
To
4th.
reply to a sneeze
e.
to ob-
2d.
To
To
follow a bier, on
return a salutation.
foot, to the grave.
To
it
furz kufaeea* incumbent on Moosulmans
are five
serve.
behind
visit
the sick
accept of an invitation.
g. if a
stantly after Alhiimd-o-Lillah
5th.
person sneeze, and say in-
(God be
praised), the answer
must be Yur-hiimuk-Allah (God have mercy upon you).

In the Mishkaf-ool-Mussuheeh
it is
bier passes an individual, whether
man, Jew, or any other
accompany
it
sect,
it
be that of a Moosul-
the person
at least forty paces.
when a
stated, that
No
is
to stand up,
one
is
to
and
walk in
front of the corpse, as that space is to be left free for the
Angels,
To
sit
who on
such occasions are said to proceed before.
build tombs with mortar, stones, or burnt bricks, to
upon them or touch them with the
of the Qormii or God's

forbidden.
But
so
feet, to write
name on them, and
it is,
a verse
the like, are
that the generality of people
all
do
not attend to these rules.
Kufaeea, or sufficient
i.
e if
among
eight or ten persons stand-
ing or living together, one observe the furz

duty)
it is
sufficient;
it is
equivalent to
all
(command or
having performed
religious
it.
VISITING THE GRAVE.
XXXIX.
421
CHAPTER XXXIX.
Concerning the
teeja, alias
zeearut, or
fhool-churhann of the dead
or the visiting the grave on the third day after burial.
On
form what
is
they take
is,
with
dead they per-
the third day after the burial of the
its
called teeja^ zeearut ,ov 'p'hool-churhana :
That
of fruits, choorway, and pan-sooparee
all sorts
accompaniments, some nan, huhva, others merely
miqol and pan-sooparee^ together with a sheet made of

urgujja, ood, and ood-butteean, and place them,
flowers,
the day previous to the xeearut, on the
dividual died.
On
s])ot
the zeearut-mormug, at
where the
in-
dawn of day,
the male relatives alone of the deceased, and moollas, &c.

articles to the grave,
accompany the above
Khutum-e-Qoran
;'^
i. e.
and there make
have the Avholeof the
over by the moollas, once, twice, or oftener.
by
Qoran read
Tliis is
are thirty) to each of the readers, Avho get through
very rapidly.
sit
done
distributing four or five joox (sections, of which there
Among
down, and reading
the rich fifty

it
them
or one hundred moollas
through bestow
its
benefits on the
the greater part read the night before,
deceased.
Some have
and get
only concluded at the grave on the morning
lowing.
it
fol-
This done, they spread on the tomb a white, red,
or any other coloured cover, lay over
dur (sheet formed of

aloes- wood pastiles,
flowers),
it
the pliool-kee-chud-
and burning benjamin or
they oêv fateeha, and each one throws
a few flowers into the urgujja, and offering supplications for

the remission of his sins, applies some of the above urgujja
together with the flowers to the grave, nearly over the posi-
Or
the transferring the benefits of the reading of the Qoran to the
person deceased.
FUNERAL OBSEQUIES.
422
head or
tion of the
chest.
distribute the eatables
fuqeers, &c. and to
Chap.
among
the hq/izans, moollas, poor,
Or men merely
all others.
articles to the grave, offer fateeha,
above
them there
and as
at the funeral, so
charity wheat, rice,
salt,
Then having
pice.
offered, they
Fateeha being
take
the
and distribute
now, they give away
in
and pice (coppers), or only a few
offered the daeera kee fateeha, they
depart.
These ceremonies are not agreeably
hummud
but merely customs current
CHAPTER
to the laws of
Mo-
in Hindoostan.
XL.
Concerning the /atcefi a, or offerings to the dead, on the tenth, twentieth, thirtieth, and fortieth day after the demise; and the quarterly, half-yearly, nine-monthly, and annual fatcehn.
The tenth-day
zeearut.
For nine days
after the deatii
of a person, most people neither go to eat or drink any
thing in the house of the family of the deceased, nor invite
anv of
its
members
to
any entertainment
More-
at their's.
over, none of the family eat flesh or fish for nine days
they refrain from
all
food which
is
seasoned.
This
wise not agreeably to books, but merely a custom in
nay,
is like-
Hindh
(India).
On
the ninth, at noon, they prepare
hulwa and chupateean, and having

them
in the
name of
nan and hidwa,
or
delivered fateeha over
the deceased, all the
members of the
household partake of them and distribute a
little
to the
neiiihbours around.
In the evening they dress pofooo and curries

invited their relatives, friends,
and having
and neighbours, beggars and
fuqeers, to partake of them, they eat and distribute, and
VISITING THE GRAVE.
XL.
423
send to the hurying-ground-fuqeer his portion.

ever customary
among
It
is
how-
the vulgar, never to eat any food
cooked at their own houses after having partaken of the
above tenth-day food, and when they receive such shares of

the food, they never allow
but go and eat
it
to be
it
outside in the area in front of the house.
Some foolish people conceiving

not partake of
brought within doors
it
at all
the tenth-day food bad, do
believing, that
by
so
doing they
would be deprived of the very useful faculty of speech.

All this
On
is
nothing but mere fancy and imagination.
the morning of the tenth they perform the zeearut,
day
as detailed for the third
On
in the preceding chapter.
the nineteenth they prepare nan, chiipateean, and
hulwa
oWev faleeha over them
At
and distribute them.

flower-sheet, sundul,
in the
name of the deceased,
the time of the fateeha, such
&c. as were deposited near the food,
they convey to the grave, and spread the former on, and
apply the latter to it.
But
there
is
no zeearut on the morn-
ing of the twentieth day.
A few also dress some food on the thirtieth, oêv fateeha,

eat
and
On
distribute.
the thirty-ninth, during the day, they cook polaoo,
as on the tenth, but at night they prepare plenty of curries,
tulun (or fried food), polaooy &c.
(i. e.
such dishes as the
deceased was in the habit of eating during his
them on
plates, together with urgujja,
life),
arrange
soorma, kajul^ ubeer,
pan-sooparee, some of the clothes and jewels of the deceased,
which they deposit on the spot where the individual gave
up the
ghost,
garland.
and over them suspend
This ceremony
is
to the ceiling a flower-
denominated luhud hhurna,
or filling the grave.
Some
foolish
women
believe that on the fortieth
soul of the dead leaves the house, if
viously
and
if it has, it
returns to
day the
it
has not done so pre-
it
on that day, takes a
FUNERAL OBSEQUIES.
i24
survey of the above

fancy
to,
partakes of such as he takes a
swings by the flower-wreath, takes a
however, are
They
of the
sit
all
up
innovations, and consequently unlawful.
all
any Qoran or
that night, and if there be
lood-r eciters present, they continue repeating them.
The
following
another custom
is
viz. that for forty
man
they place daily, on the spot where the

life,
srnell
and departs. These nonsensical sayings and doings,
.siindul,
mow
articles,
Chap,
new ab-khora (earthen tuvnbler)
all
night,
departed this
filled
with water,
The
wâter is left
with or without a rotee (wheaten cake).

there
days
and next morning poured on any green
and the bread and ah-khora are given away
to
tree,
some fuqeer
or other.
They
generally light a
died, where the
tomb
lamp on
the spot where the person
body was washed, and some
for three, ten, or forty nights,
and
until the fortieth
day. Tliey send every evening to the musjid a
of water, a rotee with ghee spread on

sugared, or dnhee, boiled
them
offers fateeha over
rice,
in the
&c.
it,
also on the
new ab-khora
or without Âeebut
And any
name of
one there
the defunct, and
eats them.
On
the morning of the fortieth they perform xeearuty as
before detailed.
On
the third, sixth, ninth, and twelfth
death of a person
(women
month
after the
generally observing these cere-
monies a few days before the expiration of the above periods) they in like
had fateeha
manner prepare polaoo, &c. and having
offered over them, eat,
They whom God has

in charity
and
distribute.
blessed with the means, give
away
on the above-mentioned days, for the sake of the
deceased, clothes and
money; and on the evening of
the
above fateeha day, they spread mphool-kee-ehuddar (flowersheet) on the grave.
Many women go
without
fail to
the grave on the fortieth
VISITING
XL.
THE GRAVE.
On
day and annual zeearuts.
the other days they are pro-
liibited
from repairing thither, and
tomary
for
them
do
to
it is
moreover not cus-
so.
men
It is meritoriovis for
grave every Friday
425
to
go and
offer fafeeha
on the
but the generality of people do
it
on
Thursday.
After the
year the deceased
first
numbered with de-
is
ceased ancestors, and fateeha offered in their names con-
by some
jointly,
and by others
at the
Those who can

other,
more or
dual's death,
the fateeha of Shuh-e-Burdt (p. 252),
at
arfaoi the buqr-eed-feast
afford
less,
it
dress victuals, of
on the anniversary day of the indivi-
and have fateeha
In conclusion,
(p. ^G6).
some kind or
may
offered in his
here insert the
name.
number of days
re-
quired for the performance of different ceremonies, and the

celebration of the various festivals, &c. detailed in this work,
and
for
which leave
For the
rites
is
generally granted to Seepahees.
of cKhuttee^ chilla, uqeeqa, moondun, sal-
geera, bismilla, khutna^ Qordn ka huddeea, halig hona,
juhaz kee nuxm; mooreed hona,
or for any other like cere-
mony, more than one day and a-half
Shadee
or seven
(or marriage;) ten days.
is sufficient
is
not required.
If pressed for time, five
but vide p. 147.
Joomagee, one day.
On
the death of a relative, three days
i. e.
until the third
day-xeearut.
Mohurrum,
thirteen days
if
pressed for time ten days.
Akhree char-shoomba, one day and

Barorwufat, one day and
a-half.
a-half.
Dustugecr kay Geearween, one day.
Zinda Shah Mudar kay

Qadir kay
oors, one
oors,
one day and a-half.
day and a-half ; but only one day
to
CEREMONIAL DAYS.
426
those at a distance from his shrine,
churaân
in his
Chap.
who merely perform
name,
day and
MowlaAllee kay
oors, one
Shaban kay
two days and
eed,
a-half.
a-half.
Rumssan-iasX requires no leave.
Rum%an kay eed, (in shuwal) one day.

Bunda Nuwaz kee churagan, one day.
Buqr-eed, two days.
By
the grace and blessing of God, the Qdnoon-e- Islam has
been completed, with great diligence and perseverance, and

at the particular request of a just appreciator of the merits
of the worthy, a
ficence,
man
of rank, of great liberality and muni-
Dr. Herklots (may his good fortune, age, and
wealth ever increase.
Amen and Amen
the honourable English gentlemen
exalted
!) for
(may
the benefit of
empire be
their
!)
Nothing
relative to the
customs of Moosulmans in Hin-
doostan will be found to have been concealed.
The
is,
only thing I have
now
to
hope for from
that they will wish the author
which they
will
my
and translator
receive blessings from
This is iny hope from ev'ry liberal mind,

That all my faults indulgence meet may find
Those who through spite or envy criticise,
Are witless wights, and the reverse of wise.
FINISHED AT ELLORE.
well, for
God and
from mankind.
readers
thanks
ADDENDA.
There are three feasts mentioned by Mrs. Meer Hassan Ali
in her very accurate " Observations on the
India,""
Mussulmauns of
which seem to have been overlooked by our author.
Probably they are more particularly observed
and the upper provinces, where the authoress
Deccan (the birth-place of the writer of
in the
I shall therefore take the liberty of
Bengal
in
resided, than
this
work),
quoting the lady's own
words.
" Now-ro% j^jy> (new year's day)
1.
mean importance
of no
The
society.
new
year,
is
a festival or eed
Mussulman
exact period of commencing the
Mussulman
the very
This
Aries.
is
the estimation of
is
in
moment
calculated
of the sun's entering the sign
by those
practical astronomers
who are in the service of most great men in native

I
should
tell
cities.
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 passes into that particular

so are they directed in the choice of
their
garments on this
eed.
sign,
a colour to be worn in
If at midnight, the colour
would be dark puce, almost a black
if at
Thus
colour would be the brightest crimson.
mid-day, the
to the inter-
mediate hours are given a shade of either colour, applicable

to the time of the night or the
sign Aries
and whatever be the colour to
now-roz, all classes
wear the same
the meanest subject in

sits in state to
nobles,
day when the sun enters the
the city.
livery,
The
receive congratulations
courtiers
and dependents.
suit the
hour of
from the king to
king on his throne
and nuzzurs from his

'
Moubarik Notv-roz
ADDENDA.
428
(may
the
new year be fortunate IJ are the terms of
exchanged by
tation
salu-
all classes of society, the king himself
The day
setting the example.
is
devoted to amusements,
a public breakfast at the palace, sending presents, exchanging visits, &c.
"
The trays
of presents prepared
friends are tastefully set out,
Eggs
previous arrangement.
by
the ladies for their
and the work of many days'

are boiled hard, some of these
are stained in colours resembling our mottled papers

are neatly painted in figures
mented with gilding

taste in the
and devices
many
every lady evincing her
prepared eggs for iiow-rox.
others
are orna-
own
peculiar
All kinds of dried
and nuts, confectionary and cakes, are numbered
fruits
amongst the necessary
articles for this day''s offering.
They
are set out in small earthen plates, lacquered over to re-
semble
silver,
on which
curious
on the plate
laid
placed coloured paper, cut out in
is
devices (an excellent substitute

to
for vine-leaves),
receive the several articles forming
now-Toz presents.
" Amongst the young people these trays are looked
ward
to
The
with child-like anxiety.
for-
each
ladies rival
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

family,
and by them
by
"
their
considered both a necessary duty
it is
and a propitious commencement

'
in
to bring in the
new year
prayer and praises/
When
it is
light, the ladies
the year shall
known
that the now-roz will occur by day-
have a custom of watching for the moment
commence by a
plucked from the stalk

eye downwards.
They
is
fresh rose, which
being
thrown into a basin of water, the
say, this rose turns over of itself
towards the sun at the very moment of that luminary pass-
AI3DENDA.
ing into the sign Aries.
429
have often found them thus en-
gaged, but I never coidd say I witnessed the actual accomplishment of their prediction.
" The now-roz teems with friendly tokens between the

two families of a bride and bridegroom
change
receive gifts from their elders
gifts
from the
superiors of the establishment
with clothes, money, and food
children
in praise of his pupil,
child's parents
the poor are
the servants and
and with presents from the
slaves are regaled with dainties
visits;
The
inter-
their nurses reap a harvest
from the day ; the tutor writes an ode
and receives
whose
elect,
of presents are also strictly observed.
remembered
make and receive
the ladies
and the domnees attend to play and sing in the

In short, the whole day
zunana.
is
passed in cheerful
zunana and
amusements, suited to the retirement of a

habits of the people."Mrs. Meer, vol.
This day
is
likewise celebrated,
by
i.
p.
the
283287.
the liberation of pri-
soners, &c.
2.
" There
is
a festival observed at Lucknow, called
bussunt
1.;:.-^^J
most
the trees of India have perpetual foliage.
all
(spring).
season approaches for the
buds force
should remark here, that
al-
As
tlie
new
oif the old leaves,
clothed in their
in the colour,
first
leaves to sprout, the young-
and when the
delicate foliage, there
which
is
is
trees are thus
a yellow tinge
denominated bussunt.
appointed to be kept under this
wears the bussunt colour
title,
day
no one would be admitted
court without this badge of the day.
and camels of the king, or of
is
and then every one
The
at
elephants, horses,
his nobles, are all
ornamented
with the same colour on their trappings.
" The king holds a
court, gives a public breakfast,
and
ADDENDA.
430
exhibits sports with ferocious animals.
day are
this
served
much
vol.
p. 287.
i.
" The
3.
Shahan.
The amusements of
chiefly confined to the court.
notice taken of
it
month of the
last
There
is
have not ob-
Mrs. Meer,
in private life."
periodical rains
is
called
a custom observed by the Mussulman
population, the origin of which has never been clearly ex-
Some
plained to me.
say,
it is
in
remembrance of the pro-
phet Elisha or Elijah, and commences the
Shaban, and
through
this
followed
is
it is
first
Friday of
every succeeding Friday
concluding month of the rainy season.*
" The learned men

but
up
common
call it
a zunana, or children's custom
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.

''
boat
A bamboo
;
frame
is
this frame-work is
formed to the shape of a Chinese

hidden by a covering of gold and
I presume Mrs. Meer must allude to a custom adopted by Moosulmans in fulfilling vows, particularly noticed under the head of " vows
and oblations" in this work (p. 273). About Lucknow, it may pro-
bably be observed on the different Fridays of the month, but in Bengal
performed on
Bhadoon (perhaps
it is
month
month of the periodical rains). It
the month Shaban, as the Moosulman
the Thursdays, and that in the Bengalee

in the last
could not invariably
fall
in
months are lunar, and therefore moveable as regards the seasons of

the year. At all events, being merely the accomplishment of a vow,
the observance of it on Fridays in one part of the country, and on
Thursday in another, may easily be accounted for.
Shakespear in his Dictionary, in explanation of khwaja kldztir, has
the following words The name of a projjhet skilled in divination, and
who is said to have discovered the water of life; hence he is considered the saint of waters. The Muhammadans offer oblations to him
of lamps, flowers, &c. placed on little rafts and launched on the river,
particularly on Thursday evening in the month of Bhadon ; and it is
in his honour that the feast of hera is held.
:
ADDENDA.
431
silver tissue, silk, or coloured muslin,
ornamented with
lamps are secreted, of

is
In
silver paper.
common
bordered and neatly
bark many
this light
A procession
earthenware.
formed to convey the tribute called " Elias ke
The
to the river.
servants of the family, soldiers,
and a
due order of march.
The
band of native music attend

crowd attracted by
kishtee^''
in
this childish
play
is
immense, increasing
way
as they advance through the several streets on the
by all the idlers of the place.

" The kishtee (boat) is launched amidst a
to
the river,
trumpets and drums, and the

small vessel, being
first
sliouts of the
well lighted
down gently with
lamps, moves
little distance, on a
broad
flourish of
populace
by means of the
the stream.
the
secreted
When
at
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
books
in
met with
in the well-told fables of children''s
happy England.
" This custom, though strongly partaking of the superstitious,
practised
is
not so blameable as that which I have
by some men of esteemed good understanding,
who having a
attain
particular object in view, which they cannot
by any human stratagem
tions to the
Emam Muhdee
hands commit the paper

rence as if they thought
it.
The
petition
is
or contrivance, write peti-
on Fridays, and by their own
to the river, with as
him present
always written
terms as inferiors here well

riors
known
much
reve-
in the water to receive

in the
know how
same respectful
to address their supe-
and every succeeding Friday the petition
is
repeated
until the object is accomplished, or the petitioner has
further inducement to offer one."
Mrs. Meer,
vol.
i.
no
p. 288.
In Uke manner, Professor Garcin de Tassy (on the au-
ADDENDA.
432
thority of the
finds
it
Baramasa,
made mention
p. 64, the
of),
only book
which he
in
furnishes us with an additional
feast, called
GoGA OR Zahir Peer

to whom Mussulmans are greatly
after the name of the saint
;
attached, devoting themselves to

soul
and undergoing various
him with
all their
acts of humility
heart and
and penance.
In celebrating this festival, which happens in the Bengalee
month Bhado7i, they go about the
armed with
streets
lances,
playing on different musical instruments, chaunting his
These processions continue a whole month.
praises.
the end of which period they assemble and

in one spot,
where a
amusements and
fair is
held noted for
in the
is
At
lances
kinds of
all
I understand that the
curious spectacles.
shrine of this saint
fix their
Dooab, and that
this feast is
observed every where.
MOOSULMAN SAINTS OF
INDIA.
Abd-ool-qadir,
surnamed Gows-ool-Azum
born at Jal, near Bagdad, ah. 471 (a.d. 1078-79).
tive,
He
was endowed with great virtue and with the
miracles,
is
(p. 237), the great contempla-
had many
disciples,
was a Syed,
called Sheikh, but
and died
years.
in
a. h.
Where he
and
is still
i.
e.
much
gift of
revered.
He
of the race of Hosein,
571 (a.d. 1175), aged ninety-seven

died or was buried does not appear.
SOOLTAN SURWUR,
at Balooch, four coss
for piety
from Mooltan.
He
was distinguished
and purity of manners, and died as a martyr with
his brother, fighting against a troop of idolators,
and was
ADDENDA.
433
buried with his wife (who died of grief) and his son,
Several miracles are related as having hap-
same tomb.
pened at
his
tomb.
made whole
with
in the
earners leg,
when broken, was
forth-
the blind, the leprous, the impotent w^re
(Araesh-e-Muhfil.)
cured.
Shah Shums odd Deen Dariai,

at Depaldal in Lahore.
among
pious Hindoo
He
is
stated to have
had even a
The
having ex-
his disciples.
latter
pressed a wish to go and bathe in the Ganges, the saint

directed
him
himself
among
when
to shut his eyes,

his
relations
lo
the
Hindoo found
and friends on
sacred
tliat
On
stream, in which (as he supposed) he bathed with them.
opening his eyes again, he straightway found himself beside

his spiritual guide in
Hindoos, who
down a
many
is
will not resign their posts to the
It is also related that
cut
His tomb
Lahore.
tree
Moosulmans.
some carpenters having proceeded
which grew near his tomb,
pieces for use.
guarded by
Suddenly
to
split it into
a dreadful voice was heard
the earth shook, and the trunk of the tree arose of itself;
the
workmen
resume
its
and
fled terrified,
the tree did not
fail
to
flourishing condition.
QooTooB Sahib, or Qoottoob ood Deen,

near Dehli.
named
He lies buried
after him,
members of the
tomb
is
much
in
which
at Qootoob, a
the late
royal family
town near Dehli
Shah Alum and many
of Dehli are buried.
His
frequented by pilgrims, he being one of the
most renowned and venerated of the Moosulman
^2
saints.
ADDENDA
434
Sheikh Buha ood Deen Zakauia,

Born
having
for
He
Cotcaror in Mooltan.
at
it is
said,
was a great
overrun Persia and Turkey, and a disciple
some time of Shihab ood Deen Sohurwurdee
He
dad.
died on the
at
Bag-
7th Sufur, a.h. 665 (7th Sept.
and was buried
A.D. 1266),
traveller,
at Mooltan.
Fukreed-ood-Deen,
Born
by
at
Ghanawal near Mooltan.
sugar.
means
He
He
was
so
holy, that
clods of earth were converted into lumps of
his look
was therefore surnamed Shukur-gunj, which
in Persian the treasurv of sugar.
Sheikh Shureef boo Ali Qulunduk,

Born
at Panniput, a
to wliich capital
a disciple of
town thirty coss north-west of Dehli,
he came at forty years of age, and became
Qoottoob ood Deen.
twenty years to external sciences

his books into the
instruction.
society of
He
after
Jumna, and began
devoted himself for
which he threw
all
to travel for religious
In Asia Minor he profited greatly by the
Shums Tubreez and Mowluwee Room.
He
then
returned home, lived retired and worked miracles, and

said to have died a.h.
724
is
(a.d. 1323-24).
Shah Nizzam ood Dee>j Owleea,

By some supposed
(a.d. 1622-3),
Badaam, a town
He
to
have been born at Gazna, a.h. 630
and by others
in
in
a.h.
634
(a.d. 1.236) at
the province of Delhi where he lived.
died a.h. 725 (a.d. 1325), and was buried near Delhi,
hard by the tomb of Qoottoob ood Deen.
Through
his
ADDENDA.
435
great piety he was considered one of the most eminent saints

of Hindoostan.
KUBEEII.
A celebrated
Hindoo Unitarian, equally revered by Hin-
doos and Moosulmans, founder of the sect called Kubeer
Punthee or Nanuk Punthee, from which Nanuk, founder

of the Sikhs, borrowed the religious notions which he pro-
pagated with the greatest success.
Baba Lal.
Durwaysh (and
Dhianpoor
in the province of
Baba
called
likewise a Hindoo),
Lalees.
at
Lahore, the founder of a sect
He held
subject of religion with
who dwelt
Dara
frequent conversations on the

Shifroh, eldest son of
Shah
Juhan, and brother of Aurungzebe, which have been published in a Persian
work by Chundurbhan Shah Juhanee.
Shah Dola,
Died
in the seventeenth
first
a slave of
year of the reign of Alumgeer, at
Kumayandar
Sialkoti in Lahore.
But he
seems afterwards to have attained great affluence as well as
fame
rat),
for
having settled at Ch^hotee Goojrat
(little
Guze-
he built tanks, dug wells, founded mosques, and
bridges,
and embellished the
city.
And
no wonder
for
though his contemporaries came to visit him from far and near,
and made him presents of gold, money, and other
objects,
he returned to each three or four-fold more than he

ceived.
re-
His generosity was such, that had he been con-
temporary with Hatim Tai, no one would have mentioned

the
name of that
hero.
ADDENt)A.
436
Syed Shah Zoohoor,

Distinguished by
life.
which
He
his
wisdom,
piety,
and austerity
of
built a small monastery of earth at Allahabad,
still
remains.
He
was celebrated
for his miracles,
and by his prayers the most frightful chronic complaints

were immediately removed, of which an instance
in respect to the case of the
wab Oomdut
ool
is
given
governor of Allahabad,
Nuw-
Moolk Ameer Khan.
This
saint
(Zoo-
hoor) boasted of having lived three hundred years.
Sheikh Mohummud Ali Hazin Gillanee.

His tomb
is
at
Buxar,
where
he
died
in
a.h.
(a.d. 1766-7), distinguished for his science, learning,

literary talents.
equal
skill.
He
wrote in both prose and
1180
and
verse with
APPENDIX.
RELATIONSHIP.
I.
As
by
to
the Moll urn mud a lis have a great variety of terms where-
express the different degrees of
not be
deemed
affinity,
it
may
hope
altogether irrelevant to offer them here in a
tabular form.
Ozelad
Sl^.
or
Paternal Offspring.
maris
Father,
,1.
wife,
Father's brother (elder)
\j\j
his
.'
son,
(^daughter,
\j
CA-^ SrV.
fwife,
Father's brother (younger)
U-f" his' son,

[daughter,
t-i^^"?"
<-?V^ l,-^"^
^^j^^
^j^^
r husband , ^Jj^^ - \rJ)-^^^
Father's sister.
[daughter, ^.J LSjt\^^,

Father's father,
Father's mother.
Father's father's father,

Father's father's mother, i_fLi^Jj
y//
Jl
or
Maternal Progeny.
man's
Mother,
Mother's brother,
Û-U
ii
APPENDIX.
father,
or
_wN-:
mother,
Ill
1..-.-J
(_^Lj or ^.c'Aij*:>his wife,
brother, elder,
J brother, vounoêr,
*.i2:5--J
(J.li^.-v*'
.JJ
.,
her husband.*
Jjl3
sister,
For the easy reference of Europeans,
it
may
not be amiss
to arrange the preceding here alphabetically.
Blip
c__jl.'
Bnyia
Baytee
Bhaee
father.
IILj son.
Â^
daughter.
brother.
i_5^/J
Bhanja ^^^J
Bhanjee
Bhawuj
sister's
son (or wife's sister's son).
^j:srV.j sister's
7f jW^
daughter (or wife's
Bhow-naee lS^^^^
sister's
daughter).
husband.
Bhuteeja ^^.^^ brother's son (or

Bhuteejee
sister's
brother's wife (or wife's brother's wife).
brother's
,^s^.^XJ^_
wite's brother's son).
daughter (or
wife's
brother's
daughter).
Buhoo^^ son's wife.

Buhun ij^^ sister.
Chu-cha
^T'
father's
Chu-chanee (Jts.^
younger brother.
father's
younger brother's
wife.
Chucliayra bhace ^\j^\jj^^ father's younger brother's son.
Chuchuyree buhun ^^^ ^5^^="
father's
younger
brother's
dauerhter.
o
Dada
i^JlJ paternal
Dadee ^jJw
Damad
or
grandfather.
paternal grandmother.
Juwanee ti'V^
V.
'^^
'^
mother's daughter's hus-
band.
For
and other degrees of affinity not enumerated above, no peculiar

known.
this
epithets are
APPENDIX.
IV
Dayzour
^
Davzcura]^, ^ti or
)ti-'i:i
^'"'
-^^"
Dayiiouranee
^j^
or
Dainad JLcW daughter's husband.
mother's
j5l>.
Khdloo
elder brother.
wife.
Juwanee i^^^
Khiila
sister.
.!U> or^
s.\\
Khulaee
niother
sister s
husband.
^Jis- J
Khooshddmun
^^\sJ^^- wife's or husband's mother.
o^J j~^
Khulayra bhaee
'
mother's
sister's son.
Khulayree buhun ^^^ ^jir^ mother's
Md
younger brother.
(jLîLs- husband's elder brother's wife.
Jay^hdnee
Joroo
.1
husband's younger brother's wife.
iV*^
jj,\
,,
^^j^l^
~JL^ husband's
Juyili'
\^
fhusband
Dayiomha
to or
Mdn jÛ
Mdmoo ^j'Xo
sister's
daughter.
mother.
mother's brother.
Momdnee (JU^ mother's brother's wife.

Mowlayra bhaee ^\jJ ^j^y mother's brother's
Mowlayree buhun ^î ^j^^"* mother's
Ndnd Uu
son.
brother's daughtir.
maternal grandfather.
Ndnec
(J,\j
maternal grandmother.
Ndnud
Julj
husband's
Ndtee (JU or
sister.
~|
,
daughter
Nutnee ^j^
daughter.
Nutodsa \^\y daughter's
son.
Nuzodsee (^-^W daughter's daughter.

P'hoojya or Pliooplia ^^^J^
P'hoopoo or Flioop^hoo
V,>V^
j-^^^_y\^
^'"1 f'lther's sister's
'^:'î
P'hoopee or P^hoop^hee ^^^jî^- j^î^J
Plioopayra bhaee (_>L^LJ^j
Pota
or")
Sson
Potrd
son.
\p^^ J
Potee (3*^
or"]
^''
Potree ^jZ^î
[^
son's daughter.
father's sister.
father's sister's son.
P'hoopayree buhun i^.LJjf:^y^.

\jiji
husband
('' ""^l'^)*
father's sister's daughter.
APPENDIX.
*
Pur daila iJlJ J palernal great grandfather. *

Pur dadee ^J'^^'^J^ paternal great grandmother.
maternal great grandfather.
Pur nana UU
Pur nanee l^ y maternal great grandmother.
Pur pota ujJ ji or~l
great grandson.
Pur potra \j'JjJ y ]
Pur potce (-iy
y orl
-^/^v
great granddaughter.
r.
Pur potrcc lSP^ y J
..>
'
Sas
husband's) mother.
(j>U) wife's (or
Sala^\^
wife's brother.
Sdlee (Jl-J wife's
Suroo ^j\^
sister.
wife's sister's husband.
6'oosz/r J-J or 1
-r
Soosra
Vwife's or
>>
-*j
,,
husband
,.
tather-
Trtee Îj father's elder brother's wife.
Taeea
bb' father's elder brother.
Taeera bhaee
,^\jJi\ji\j father's
Taeeree buhun ^.J
II.
N, B.
.^s>-
the
Ulfaz-Udzmych ^j"^^
Ilubba (a) equal
to 1
juw
%:>-
-----
Ll-J Qeerat (a) or Carat
1jU!1
Hindoostanee.
or com. barleycorn.
-
do.
do.
do.
G'/joog^c/jce(h)l
...
^^j Soorkh (h) or
J, Rutty (h)
^to Mush a (li)
Jy To/a (h)
(^\j Tang
^\^ Dang
^Jit3
(Apothecary's.)
(a) signifies Arabic, (p) Persian, (h)
j~J Tussoo (a)
^r^^
daughter.
t-^ji^ father's elder brother's
WEIGHTS.
From
elder brother's son.
8 Rutties.
12 Mashas.
(h)
(h) or ^
Dunuq
(li)
4^
do.
,^,V..
APPENDIX.
VI
Dirriim (p)
/ il)
^l)
-----
or"!
Dirhiim (a)
----..
Mishqal (a)
JliLC^;
4 Mashu and
Rutty.
4 Mashas and
35 Rutties.
jC^\
or
Is tar (a)
-II5 To/s and
iîilw^ Seer shahee (h) or Royal Seer
Owqeea
~>J^
"r:
^-r
From
fa) or!
^
,,^
^^
Mun-e-tibbee (a)
uqeea (a)
7i Mishqals.
J
-
Miijmooaee Akburree
dees,
'
~J!j
the
2 Mashas.
-J
40
selected from
Logut-i-Kainoos,
Seeha-o-Sitiahj
Istars.
the
and
Jukheeray.^'
~^
Ilubba
ft-J
Tussoo
l^l^jj
Qeerat
Dang
*jîc>
Dirhum
Jliii*^
Mishqal
t,^^'iJ
)U-:1
ils^/'
cally
or
^ssar
Oicqeea
J^j
J^
i?^
Mud
tecliiii-
-Jij]
fl Ruttul-e- Buordadee
90
Mishqals.
HudLogtit-e-
APPENDIX.
<^S^\^
Dang
-*i>-
//Miiaorbarley-l
"
=
_
corn
vii
Hubbas.
Mustard
seeds,
Avoirdupois Weight according
to the
Law
Shurra (or
of
Muhummud).
1
Dirhiim
Mishqul
200 Dirrums
1
Mishqal as
=10
at presenti
>
in use
1
Saah
do.
Mishqals.
Dirrums.
=314
Mishqals.
as at presenti
in
do.
Dirrums zz 7 Mishqals.
= if
=180
use
^
Dams
40
}=
1 ^,
l4 luecr.
MEASURES.
(an Arabian measure).
A!^7e
Mukkook
Sa ah
=4
3 Kiles
Mmc/s
:r:
2 Saahs.
2 Ruttuls
Apothecary's Weight, from
Mm.
Moosulman
a respectable
Practitioner.
oz.
1
Massa
Tola
or
Masha
-
Tan^"
Wdsikh
Diriim or Dirhum
Mishqal
Astar-o-clam
Udkeeah
Owqeea
,,
f-
12
=
=
=
=18
(?) J
=
=
=
dr.
Ghoonghchee
Mashas
do.
gi-.
15
Goomchee (Dukh.)
3|^
Mashas
41,
do.
67
do.
4 30
...
7 52
Mishqals
^
..-00
71.
52i
viii
;;
APPENDIX.
III.
A LIST
DRESSES
of
iX
Men
worn hy Moosulman
and Women.
1.
Head
I.
Male
r-u
Dresses.
Dress.
Taj or Topee
Goshbund
^J^
a cap, generally conical.
or Gosh-romiil ^J^JJ C/~>^
"
'û^^ ^
handker-
chief tied over the lower edge of the Taj, which covers
the ears also
Pugree (Dukh.)
mon
hence
or
its
name.
Dustar (Pers.) Jcîi
i_?^
people conceive these names different
com-
the
but they
are synonymous terms for a turban, which consists of a

piece of cloth of from forty to seventy cubits long, and
from twelve
eighteen inches broad.
to
are varieties of them, viz.
(macebearers)
Khirkeedar, such as are
Ntistuleekh, by kings, nobles, &c.
2.
Arabee, by Arabs;
4.
Jooraydar^ a turban
5.
following
among Chowkeedars (watchmen), and Chobdars
used
3.
1.
The
Piitnaoo, as used in Bengal;

tied on, as
women
hair behind in a knot; 6. Chukkreedar,

7.
Goondee, globular
as
Tippoo Sultan used
to
e.
their
tie
circular
Teenkonee, three-cornered,
8.
i.
wear;
9.
Moottheedar
10.
Lutputtec, irregular, or twisted, as worn by Rachay-
wars (a warlike race inhabiting Bobilee, &c.

Northern Circars)
11.
Qudum
e Russool,
in
the
Allum e
Russoolj Cheera, or Phaynta, worn by kings, princes,
&c.
13.
12.
Seepayree Allee, very broad,
Bankee, crooked;
Mushaekhs
15.
14.
like
Mushaekhee,
Luttoodar
16.
as
a shield
worn by
Ek-paycha
17.
Murg-paycha.
Ammama Û-c
head
ten to twenty-five cubits long,
worn on
the
like a turban.
Mundeel JjJ>^
band ten or twelve cubits long, woven
either partly with thread or silk and partly with gold, or
APPENDIX.
wholly with gold thread, and applied over the turban
worn by
Surpaych
i-~^J
classes of people that
all
j^
can afford
it.
band two or two and a half cubits
long",
which only encircles the turban two or three times.
It
square pieces of gold plates, threaded
to-
consists of
gether, each plate being set with precious stones; chiefly
worn by kings, princes, the
nobility,
Gosh-puych or Gush-wara Kj\^ji \)^^\j)^^
&c.
a band of
silk,
two or two and a half cubits long and four fingers

broad, worn over the turban.
Zeega or Jeega
l^^*5f-
u jcj
band about
six
inches long
and two broad, consisting of a piece of velvet beauti-
embroidered, and a gold plate
fully
sewed on
stones
It is
it.
head on the turban, and

thread, which
is
tied
,J^
of the
in front
behind by means of
silk
Only
fastened to each end of the band.
worn by kings, princes, and
Kulgee
with precious
set
worn obliquely
nobles.
a hooinma or phcenix-feather (Gloss.) fixed into
the turban, having generally a pearl fastened to the end
of
Toorru
Worn
it.
ijo
worn
only by kings and the great.
preceding, and
as the
made
of gold,
or
gold and precious stones.

2.
Dress AvoRN round the Neck.
Gooloobund
>^y^ or
neckcloth,
is
a kerchief worn round
the neck.
3.
Body
Dresses.
Mirzace i^^jr^
a cotton or muslin jacket (or banian)
long loose sleeves
Kufcha
-s."
Dugla ATj
and open
a quilted
Arabic
kumees
with
worn under the quba.
as the preceding, but sleeves tight.
mirzaee.
Koorta or Koortunee ij^J/

in
cufTs
Qumees
V. -"Ir
for our shirts.
'^
whence
It
is
^'"^ of shirt.
It
is
called
the Hindoostanee
term
down
to the
long, reaching
APPENDIX.
ankles, and
put on by being thrown over the head.
is
Instead of always having the
of the front,
chest.
It
which
the
Joobba
in
it
slit
or opening in the centre
not unfrequently on one side of the
has no strings, but a button at
Bengal
on the right side,
is
as mirzace, but reaching
its
upper end,
in the
Deccan on
a long
down
to
the ankles,
having two triangular pieces or
plaits,
each side the

-J
has
it
left.
-.=>-
without
Qiiba
xi
skirt
body and sleeves very
gown
with flaps in the skirt
breast open, and sometimes
slits
flaps
the skirt and
in the armpits.
Aba Lc a cloak or habit, very loose, and open in front

way down the centre, not unlike a boat-cloak.
Chupkunov Bulabur jih\i^ ^^^^
on
loose.
quba^
as the
all
the
but breast
covered.
A nga
or Anguj^k' ha \^^\\j^S-j\
flaps
as the quba, without
open
breast and armpits covered. (Also termed choga,
mogolaee, buhadooree, bundij^ or kulleedar.)
In the
Deccan, the angurk^has have plaits on each side.

P;tj7ûhun or Alkhciliq
Îs-i
l>
\^)^jlp.,
^^ ^^^ quba, but
having
buttons instead of strings, and that in three places; at

the neck, navel, and between the two.
JTi/na -.cu>-
gown,
a long
mense quantity of
in the skirt,
as the preceding, but
cloth
which
(from eleven
at the
upper part
body part
numerable
plaits; the
each
being double-breasted.
side,
the right side
is
number of strings.
on the right side
Neeina
-/.-J
âs
is
either of the
breadths)
folded into in-
two places on
The upper one of
made into a knob with a

The Mohummudans tie their Jamas
generally
the Hindoos on the
the preceding,
^^^c^\
is
tied in
.^ a
left.
but with only from five
seven breadths of cloth forminoo the
Neema yisteen
having an im-
to thirty
sort
of a
to
skirt.
ba/iian,
worn over
two preceding, and never by
itself.
It

APPENDIX.
xii
reaches to below the knee,
ed above by one button

short sleeves.
It
Kumurbund or Putka
of cloth, girt
Doputta Jb^J
<^j^
l>
jl-i)jJ
single
laughed
Doo-laee
long piece
cloth
thrown loosely
in
being formed of two breadths,
its
name; but vulgarly
or a
Doshala
J--s
a girdle.
name
the
applied to
is
cloth thus worn.
any
Sayla
should properly have a seam
It
the centre, to indicate

its
has
loins.
two-breadths.
over the shoulders.
whence
centre of the chest
a very expensive dress.
is
Ixij
round the
lit.
single-breasted, and fasten-
is
in the
shawl
at if
worn
pair of shawls,
never worn
is
the
preceding.
as the
wearer would be
he did.
a piece of muslin worn as a doputta,
iji^j>^ or
Ek-ldee
generally
^J^^^^
made
of
(scarcely ever of cloth), edged with a border of
task
e. silver
('.
When
colour.
ek-laee
or gold
woven with
may
It
or
of a different
one breadth,
consists of
it
of two, doo-laee.
silk)
silk
silk
called
is
it
be worn
in different
If the individual choose to indulge his fancy by
ways.
twisting
it
round
round the
head,
his
over the shoulders,
forms a turban;
it
may be
it
if
called a doputta
thrown
if
worn
a kumurbuud.
loins,
Chuddur or Chadur jc\s>- -jS^- or Dohur Jbî
a large piece
of cloth or sheet, of one and a half or two breadths,
thrown over the head,
Men
Loong
so
as to
usually sleep rolled up in
or LooTiggee
tj:,,^j.j
Moosulman
.-xJ
it.
(.^J Tahbund or Tuhmut
a piece of cloth,
rule,
its
and
ends tucked
not,
as
is
in, after
it,
the end between the thighs and tucking
it
Loonggee
is
to
the
name given
to
the custom
generally done,
Hindoo mode of wearing
imitation of the
Auj J"
which should, according
be merely wrapped round the body,
or rather pelvis, and

of the Moplat/s
cover the whole body.
in
by passing
in
behind.
coloured cloth worn
APPENDIX.
Dhootce, a similar cloth with a coloured border,
thus.
worn by Moosulmans,
seldom
is
xiii
because
a Hindoo
dress.
Tusma vKJ
or
Duwalee
(J^j<^
the former a leathern
the latter of thread or string,
which the following (lunggo(ee)
Worn
aft.
round the
tied
strap,
loins, to
fore
and
of cloth about two feet long
and
fastened
is
only by fuqeers.
Lunggotee ^g-V^
bit
broad, passed between the legs, and
six or eight inches
the ends tucked in before and behind to the preceding
tusma or duwalee.
4.
Hands.
Romal (j^^j
Dustana
or handkerchief.
or gloves of
jl:i-:ti
the
nobility
form used
for the
in
5.
for children,
thumb, but the fingers are
same bag or
having a receptacle
all
contained
Pdee-jama Û-j^jIi or Tumban ^^J^

loose trowsers, remarkably
wide
long
long drawers,
^Sy Breeches
low the knees, and
Cholna UU>-
half
or
iXiyo
r-J
Eezar
or
They
or short drawers.
fit
wide
much.
reach be-
tight.
preceding,
wjI:>-
still
reaching only
the thighs.
shorter
still
than cholna.^ having scarcely any
all.
pelvis,
if so
Churna ^Jf- or Jangeca
way down
i_sSs>-
legs at
Moond
from
e.
as the preceding, but not so
shorter breeches than the
Chuddee
i.
three cubits in circumference.
to
not being wider than a foot,
Goorgee
drawers, or
in the legs,
Shuraee ^jÛ*' or Shilwar ^V-^ Soorzoal J'j

j\j\
in the
cyst.
Leg Dresses.
one
These are of the
sometimes of shawl.
England
Among
&c.
leather, cloth,
a cloth
three cubits
worn by Moplays.
long,
wound round
the
APPENDIX.
xiv
Paeetaba
-jIj'cÎj
stockings or a
kind of socks, worn
sliort
by the opulent during the cold season,

^-r']/^
made of cotton
or
Joorab
called
or both intermixed, and
silk,
Those which are remarkably
of various colours.
rarely reach above the ankles.
thick
Persons of the
first
rank have ihe'xrjoorabs, as also their d'ustunas or gloves,
made
6.
of shawl.
Foot Dresses.
Jootee
cJjr>-
or shoes, which are of different forms
Nowkdur j\^CJy)
1.
long pointed
the toe part
strip, usually
Appashaee
{J^^^\
ChuppjjlJ^;
7.
Ghetlee
5.
^^^J:^^
3.
',
8.
such as
terminated by a
without
this
unfinished and
Chanddoree
Zaj/rpdee ^\jjij
of leather lined with cloth,
that curls inwards over the toes;
would be considered both
is
the shoes
vulgar; 2.
i^^jJuU6.
Kufnh
Faj/shazcuree lSj^^,
'.
9'
4.
i^^
Nali/n
10. Churhuwan (^,l^'"i>Some of these shoes

made of a very thick and rich stuff, embroidered
jjJ-*3
are
in a
splendid
manner with
silver
and gold, and beset
with spangles.
Moza
Hjyc
or
boots,
made of
different sorts
of coloured
leather.
If.
1.
Head
Taj
-.\j
Female Dresses.
Dresses.
the
same
worn by men.
as that
Assa ic or Kussazoa \jLJ

head on going
Muqna
to
a handkerchief tied round the
bed.
j_lJU or Ghoongut
CLSj^^
handkerchief of fine
muslin thrown over the head, which covers the face

after the
Moobaf u^\^
manner of
a veil.
a slip of red
fillet
of brocade tied
vent
its
unravelling.
cloth,
to the
a skein of thread, or a
end of the chooiitec^
to
pre-
APPENDIX.
2.
Body
Dresses.
ij^S Koorta Jo
Bazooj\\i Koortunee
a kind of short
very short
iJj-=*-
reaching
shirt,
to
the hips, with
a sort of a bodice or spencer, which
and only extends downwards
shoulder to
all its
cover the breasts, but

has tight sleeves,
It
less)
down between
the
&c. of a different colour sewed on
silk,
edges.
It
two ends tied together

L>j1 or
close,
fits
and a narrow border of em-
the elbow ;*
broidery, or
to
form.
their
which reach half way (or
Ungeea
down
<^J>
in front.
completely shows
round
or Koortee
any) sleeves; sometimes open at the upper
(if
part of the chest
Choice
XV
Muhrum
is
put on as a spencer, and the
in front.
(jS^
in
regard
to the sleeves
and
length of bodice as the preceding, but instead of being

tied in front
and only
straight jacket,
at
the bottom,
it is
put on as a
and fastened behind above and below,
leaving about four fingers breadth of the back bare.
Pishwaz j\yLJ or Tilluk

but only reaching
muslin
in
3.
it is
ulisij
to
not unlike
male jama,
the
below the knees, and
is
of coloured
double-breasted, and the two flaps fastened
two places on each
side.
Leg Dresses.
Shurraee i^y^ or Shilwar y^L^

as that of the
them
L'hunga
that
drawers, the same
women
generally wear
tisrhter.
oo^^ or
skirt,
men, except
long
Tobund Jîy
which
is
tied
a kind of
round the
loins,
petticoat, or a
and extends
mere
to
the
feet or ground.
Saree l-^Lj
a dress consisting
of an entire piece of cloth
(white or coloured), wrapped several times round the
* Never longer, as that would approximate too much to the Hindoo

manner of having it entirely down to the elbows. The latter avoid shorter
ones, for a contrary reason.
APPENDIX.
xvi
and
loins;
down over
falling
The
as a petticoat.
other end
and hangs down on one
Orhnce
Ddmnee
^^J^Jy
the legs to the ankle, serves

is
passed over the head,
side.
Diioonee ii\d
f^'^î^ or
piece of muslin, generally coloured
thrown over the
quality,
under the right arm

being tucked
One end
of
left
is
wide
and of superior
which
shoulder,
passino-
crossed under the middle, and
is
into the I'hiniga,

it
hangs down
to the
feet.
sometimes spread over the head, and
serves for a veil.
Kuppur-p'hool
J^, j-^
silver flowers,
G'hansee
a
^^^\^ a
worn
worked with gold and
silk cloth,
as a sarce.
worn
piece of gauze,
as an
orhnee over
Vhimga.
Chudur jS:>-
corrupt, of
Chadur jS^
a sheet, thrown over
the head, which covers the whole body, and reaches
down
to the
selves in
it
Women
ground.
on going out into the streets, taking especial
care to conceal with
it
old and ugly, they are

also sleep
lioorqa ^_J^
generally wrap them-
They
sheet thrown over the head,
which
in
it.
conceals the whole body.

opposite the
It has
a net-worked space
eyes through which
they see, while the
face
is
dest
women, who cannot
effectually hid
from view.
This
afford to
lankeens, but are obliged to walk.

to see
be
particular in doing.
wrapped up
a white
their faces; which, if they
more
go
used by mo-
is
in doolees
It
is
or pa-
not unusual
such a figure mounted on a bullock, which to a
stranger and at a distance does not look unlike a ghost.

4.
Foot Dresses.
Jooiee t-ij^
or shoes, or rather slippers (which, as soon as
they return
home from walking to
are thrown aside)

koicsh (jL^
their seat
named according
on the carpet
to their
without heels, the back part being
form,
flat-
APPENDIX.
xvii
Chinauh Jvi*^
without
tened clown under the
foot.
any back
quarters terminating under the
piece, the
ankles on each
with raised heels perhaps an inch
.side,
Payshawuree cJ;^^
high.*
Chandoree
^5Jl^3l^>~
N. B. Children,
shulooka
Ghayilee
>
^^J^^
oi"
addition to wearing any of the preced-
in
wear
ing clothes,
l^^jLij
in
infancy what
their
is
called
which consists of a couple of pinafores,
one worn on the breast, the other on the back, and

fastened above and below the shoulders.
IV.
A LIST
JEWELS
of
.:kxj )
l;^^r
ORNAMENTS
or
{j^j
worn hy Moosulman Worn en A
Ornaments worn on the Head.

Soorij ff^jy^ or Sisj^houl Jy^_^p^
fully
a large circular beauti-
embossed golden ornament, worn on the back part
(nearly on the crown) of the head.
Raktee ^J^\j
When worn
the preceding.
Men
usually
worn by Hindoo women)
(usually
green beetles, fastened
foils,
down
same
as
by Moosulman women
wear only embroidered shoes
dance of various coloured
the
but
women have
it
an abun-
principally purple or green, or the wings of
to the
body of the vamp (which is of some

manner in which they are
bright coloured broad-cloth), and serving by the
disposed to
fill
up the pattern of the embroidery.
silver thread, or very small bugles,
who
f
This
is
either of gold or
not dissimilar to seed pearls.
Those
cannot afford such decorations, are content with silken ornaments.

All ornaments
worn on the head,
ears, nostrils, neck,
hands, by the respectable classes of people are

classes of people, the ear
ornament
made
arms, wrists, and
by the lower
and the neck ring
of gold
called dundeean,
worn on the arms, wrists, and fingers, are

Butchers (be they ever so rich, and able to afford to liave them of
called hunslee, together with all
of silver.
gold), durst not
make them but
of silver.
The
other ornaments,
viz. of
the
by the lower and middling classes of people

of silver; but among the nobility of gold.
It is inconceivable what some
women undergo for the sake of displaying their riches in this way.
loins, ankles, feet,
and
toes, are
APPENDIX.
j^îii
is
made
a quarter of the size, and worn between the pre-
ceding and the following one.
Chand jjU-
a semi-lunar golden
ornament worn under two
others on the head.
^y>- false
Choontee
hair braided together, having a large
golden knob or cup above and several smaller ones beplaited with
the natural hair of the head.
chooniee sometimes
consists of silk or cotton thread,
low, this
The
is
with which the hair
Mirza-bay-purwa
\j,jJ
is
^y,
tied.
\}j^
three small delicate golden
as the teeka^ fixed to the hair
by small
chains,
worn
hooks
the lower hanging ends being either set or not
with precious stones.
Mang
{tj[^ or Mangputiee ^5j i^JjVo
Teeka
a golden ornament
the line on the top of the head
worn over
is
where the hair
parted, reaching to the back part of the head.
l^
or
Mang-ieeka
IL!)
tÛ any
worn on the forehead, whether it be
golden ornament
a single round one set
with precious stones fixed on or glued
to the
centre of the
forehead, or one hanging from the parting of the hair

the spot between the eyes.
to
This frontal ornament has
usually a star or radiated centre, of about two inches in
diameter,
set in gold,
and richly ornamented with small
pearls, of
which various chains are attached, aiding
support
in its position
it
triple or
to
on the centre of the forehead.
quadruple row of pearls passes up the centre
of the mang^ or the part where the hair

hair being divided and kept
down very
is
flat.
piece (and occasionally each end piece
parted
'
the
The centre
also)
is
com-
posed of precious stones, such as topaz, emerald, ruby,
Sometimes the centre
amethyst, &c.
and
nate.
all
is
of one colour
the rays of some other; or the latter are alter-
Thus
ment, but
the
it is
mang-ieeka
is
not a very light orna-
extremely splendid, and being generally
APPENDIX.
set in
xix
One of
gold often very valuable.
description
twelve
cost full
will
or
a very ordinary
though composed of coloured glass or
When made
guineas,
fifteen
crystal, or foils.
may
of precious stones, the price
reach
to
any extent.
Surra-surree i^j^Sj.^
(a
An
Hindoo ornament).
elegant
and delicate golden ornament, which forms two semicircles,
lar
1.
bordering the edge of the hair parted
manner
to
each
in a simi-
side.
Ornaments worn on the Ears.

European
ladies are content
one appendage at each
with
ear, while the females of Hindoostan think
impossible to
it
have too many.
Kurrunplwol (^^j ^ji
a gold ornament,
having a star or
radiated centre of about an inch and a half
in
sometimes richly ornamented with precious

is
fixed into the lobe of the ear both
diameter,
stones.
It
by the usual mode
of piercing, and by a chain (sunkulee) of gold passing
over the ear, so as
to
bear the weight of the kurrun-
p'hool and jhoomka^ which would else cause the lobe

to
be greatly extended downwards.
be remarked, that most of the

large holes
in that
part of the ear, wide
finger through (and the
Coromandel
It
however
is
inferior
enough
to
pass a
Arwee [Malabar] women on
coast, especially at
to
women have
the
Madras, large enough
pass a ring an inch and a half in diameter).
to
Even the
higher orders consider an aperture, such as would admit

a pea, rather honourable than otherwise, from
its
in-
dicating the great weight and consequent value of their
jewels.
Jhoomka
\^j^
is
always of
hollow hemisphere or
about an inch
in
solid
bell,
diameter.
gold, and consists of a
curiously
fillagreed,
The edges suspend
and
small
rods or pendants of gold, each furnished with one or
more
small pearls, garnets, &c., sometimes a dozen or

c
'
APPENDIX.
xx
circumference of
to the
two pendants being attached
each jhoomka, sometimes suspending a hundred pearls.

In the upper part
is
a small perforated stud, sometimes
ornamented, through which a ring about the thickness
and not
fine knitting needle,
of a
in diameter,
inserted,
is
every other fastening made
it
twisting
means of
ka
Sunkulee
Jili:
edge of the kurrunp^hool.
or gold chains (sometimes ornamented with
appendages.
its
\j^
Boogray ^'S
Patan
so pliant, that the
In general however the jhoom-
the nail only.
pearls) which support the ears and
Kullus
is
be straightened at pleasure by
may
it,
fixed to the lower
is
It
at one end, by bending the wire to fix
minute loop or eye formed at the other end
into a
by
like
pass through the ears
to
of the purest gold.
is
hook made
little
This ring,
the part usually pierced.
the ear in
or nose,
than half an inch
less
previously passing through
it
,.,\j"b
(a Hindoo ornament).
lit.
because resembling them, worn
leaves,
any part of the ear except

B'hadooreean
^Vj^^
^"^
HunAeean
number of
comprehend a
in the lobe
and the
(^V.^*^
little
^'i^se
in
ear.
which
small rings of pure gold,
or
in case of poverty of silver, or even of tin, are affixed,
alono- the
border of the ear, which
purpose.
The number worn
nerally the latter
that
having invariaby one
Moorkeean ^J^j^
is
to
is
is
all
pierced for that
from four
to eleven,
ge-
say in one ear, the
left
less.
or a small
jhoomka, worn
in
the litde
ear.
Morneean ij^jy
same
the
as
the top of the ear.
Alloluq
(Jiyi\
Ooddraj
J\j'^\
stone ear-rings.
haysur (nose orn.) worn on
APPENDIX.
Hulqa
Kflti
Baoolee
Long
i^SJy
|<JjV
worn on
ring
the
little
ear.
'
Punklia I^Gj
Much-cWhee
2.
Doorj^
or
JjJj*-
XXi
^^^^s^
Ornaments worn on the Nose.

The
ladies,
NuVh
nose has
decoration of the Hindoostanee
in the
share
its
and bears several ornaments.
an ornament passed through the
left nostril,
con-
of a piece of gold wire as thick as a small knitting
sists
needle, with the usual hook and eye, and furnished at
or nearly so, with several garnets, pearls,
the centre,
&c., perhaps to the
number of seven or more, separated
a thin plate of gold,
by
scolloped
transversely upon
being fixed
and
edges,
having generally serrated or
the wire, which passes through their centres, as well as
The common
through the garnets, pearls, &c.
meter of the
circle of a
half to two and
nuVh
On
a half.
somewhat similar ornament
is
from one inch and a
Coromandel a
the coast of
is
dia-
worn
in
each ear by
men
of respectability (called /jogoo/. Vide Index).
Boolaq
J^ of these
there are two varieties, viz. boolaq and
The
chand kay boolaq.

in
form not unlike that
man, and has

It
is
at
appended
its
boolaq
article
is
a nasal trinket,
flat,
of furniture called a foot-
narrowest part a couple of eyes.
to the
middle septum or centre cartilage
of the nose, by means of a gold screw passed through
an
orifice in
lip,
having
pearls,
and
it.
its
its
The ornament lays
flat
upon the upper
broad end furnished with pendants of

surface set with precious stones.
Baysur j^^ or Mornee ^jjyo worn on

Those who wear this ornament and
the
right
nostril.
the next are nick-
named baysur-wdlee and p''hoollee-wdlee.

P'hooUee ^^,J
worn on
this
ornament,
the right
like the
wing of the
nose.
baysur,
is
invariably
XX
APPENDIX.
ii
NuVhnee ^ji^
small
worn on the
ring
left
nostril
by
children.
3.
Ornaments worn round the Neck.

The neck is not forgotten among those
of which the native ladies are so fond.
decorations,
lavish
It
furnished with
is
various kinds of necklaces.
Luch-ch'ha * \^'
a necklace
formed of gold beads
worn
(called
tight
round the neck,
munka Ki^), and pute
Cl.^^ (or glass beads).
Hulla
Jj6
or Neembolee
^)^^ the
same
as the preceding,
tight
round the neck,
but longer and hanging down.
Chowkree [^^y>-
a ornament worn
formed of stars of gold, strung on three black
silk
wire threads, with kalee-pote + or black glass

filling
up the
beads
interstices.
a small semilunar ornament worn

^J-^,
tre of a string of beads, &c.
Jignee
Pudduck C^^l
Joio-un Mala iUc
or
in
the cen-
^^
Chunduti'har j\si ^X>j>' or Nozcsur-harj\St>j^y
Mohun-mald
GuUayrec \^j-^
Chowsayree
j\^ î>ye
i^j^s>~
tight round the
Chumpa-kullee
not
unlike the
bazoo-bund, but worn
neck and hooked behind.
Li^
this
is
made of
separate rays, each
intended to represent the unblown flowers of the chum-
pa (Michelia champaca, Lin.),

forty to
to the
number
eighty or more, strung together.
of from
This orna-
gulsayree, nufh, and hunggree, are four ornaments quite

matrimony. Even the poorest cannot enter the connubial state
without having them.
Of these three varieties are in use, viz. kdke-pote
t Pole or glass beads.
or black glass beads, most generally used ; hurree pote or green glass beads;
The hch-ch'ha,
essential to
and Id pote or
the latter cut.
/a/ t/eeuK
red glass beads; the former cast into a round shape,
APPENDIX.
ment
half
usually
is
way down
silver,
xxiii
may
worn rather
loose, that
the bosom.
The mounting
according
to the
rays or flower-buds are

in
either crystals set
it
is
reach
gold or
means of the wearer, and the

of the mdng-teeka
in imitation
white, or precious
chiefly
foils,
ornament
stones of one colour, throughout the
or,
it is
wholly composed of gold.
Dooluree
^J)Ci
lit.
two
Two
strings.
rows of small round
gold beads {munkay) threaded on
nament
consists of three rows,
four, chaoo-luree
Toolsee
^-J-J"
of
five,
it
When
silk.
the or-
called tee-luree
is
of
puch-luree or p (Inch- luree.
nearly the same as the doo-luree, except that
instead of the gold beads being round they are of an
octagonal shape.
^Jj^
Poorneed kay Gulsayree
Towq jy Hns
or
jj-jltt)
of gold or
silver,
a pound.
The
V^,
Hum-lee ^L-iis
is
a solid collar
weighing from four ounces
latter
to nearly
must be highly oppressive
the
to
wearer, especially as they are only used on high days
and holidays; the general standard may be computed

Being made of pure
at about six or seven ounces.
metal, they are easily bent,
They
commonly square
are
for several inches, and taper
so as to be put
in front
off*
on and
off".
under the
chin
not
more
gradually
to
than half their greatest diameter, terminating at each

end with a small knob, cut into a polygonal form. This
ornament
is
sometimes carved
in the oriental style, either
through the whole length, or only on the front.
Mwikeean ka Imr j\&> ^
JJ^ or
pearls, large gold beads
Puiid
(munkay),
necklace, of
corals, garnets,
&c.
Tdweezji,^^
their
Har j\ôr
most of
the Hindoostanee
necks, strung upon
which are
women wear
round
black silk thread, tdweezes,
silver cases enclosing either quotations
from

APPENDIX.
xxiv
the
Qoran, some mystical writings, or some animal or
vegetable substance.
great reliance
is
Whatever may be
the contents,
placed on their efficacy in repelling
disease and averting the influence of witchcraft (jddoo),
of which the people of India, of every sect, entertain the

greatest apprehension.
see half a dozen or
the
same thread
U^,
is
it
not
uncommon
to
charms strung upon
these
sometimes with the addition ofbiighna
or the teeth and nails of a tiger, which are
round the neck of a

4.
Hence
more of
child.
Vide
hung
p. 356.
Ornaments worn on the Upper Arm, or Armlets.
^.
Bhooj-bund SUJ)
or B'dzoo-bimd >^^j\i
with semicircular ornaments

with melted rosin.
The
made
a trinket adorned
hollow, but
filled
up
ends are furnished with loops
of the same metal, generally
silver,
and secured by
silken skeins.
Dholnai/ ^J^JbS
Baoola
5.
|<JjV
on ornamented gold
ring.
Ornaments worn round the Wrist, or Bracelets.

The
KuYvci
wrists are
always profusely decorated.
worn on the wrist, ankle, &c. a massive

IP
ring of solid silver, weighing from three to four ounces.
a ring
These rings are commonly hexagonal or octagonal, of

an equal thickness throughout,
knob
at
ench end, the same as
and terminated by a
in
the hunslee.
ornament being of pure metal, may be opened

ly to
be put on or off at pleasure
This
sufficient-
the ends being brought
together by an easy pressure of the other hand.
Kunggun ^S^ Ek-hara, k. and Do-hara, k.

Pozunchcedn j^Lî^
Ag kay p"" hool hay P. and Luhsun
kay phank kay P.; a bracelet formed of small pointed
prisms of solid silver, or hollow of gold
filled
with
melted rosin, each about the size of a very large barley

corn,
and having a ring soldered
to
its
bottom.
These
APPENDIX.
prisms are strung upon black
XXV
silk as close as their
ed or perhaps rounded ends will admit,
point-
three or
in
four parallel rows, and then fastened.
Puiiree
i^^
from one
a quarter of an inch broad:
gilt brass rings,
to four are
worn on each
Should they
wrist.
wear bunggrees, only a couple of these are worn, one on

each side of the bimggrees.
Choor j^^-
an ornament
consisting of several puiirees joined
together.
Munggultee
ic^x..^
Aleji}.
To-rray LJjyi
Butiggreean
i^J^,?^,
they consist of thin rings
ferent coloured glass, and
universally
worn on the
worn by the women
fitting closely to the wrist is
licacy
in the
wrists.
They
dif-
are
Deccan, and their
considered as a
mark of de-
and beauty; for they must of course be passed
over the hand.
In doin<r
this
and the hand well squeezed,

a smaller compass
and a
the fino-ers are cracked
to soften
girl
and mould
it
into
seldom escapes without
drawing blood and rubbing part of the
skin
from her
Every well dressed woman has a number of
hand.
these rings on each arm.
The
usual
along with them they are fewer,
agreeably
to
number
is
from
wear other golden ornaments
If they
ten to sixteen.
ber,
made of
if not,
a greater
num-
fancy; but invariably one more on
one wrist than the other.
Chooreean f^y>- bangles or rings made of sealing-wax

(lac), and ornamented with various coloured tinsel. Also
called Nuqdajf kajora.
Hirnbalay
worn along with
bunggrees, singly, and next to
the body.
Astiir
6.
worn
singly,
and next
to the
hand.
Ornaments worn on the Fingers, or Rings.
Unggoihee t^^Jy^' or Chliap c?l(j>-
rings of various sorts
APPENDIX.
xxvi
and
sizes
worn on any
finger, generally of gold, those
of silver being considered mean.
Arsee ^^j\ or A eena >:'î\

or looking-glass.
The thumb of
each hand has a ring which fits close, having a small
mirror about the size of a halfpenny fixed upon
by
it
the centre, so as to accord with the back of the thumb.
The deena
should be of gold
but on account of the
quantity of gold required wherein to set the glass,
may
looking-glass
at times
be commodiously situated
the back of the thumb, will not be disputed

shall
many
That a small
content themselves with silver mounting.
at
but what
be said of that preposterous custom which Eu-
ropeans have witnessed, of wearing a similar ornament
on each great
Unggooshtdn
toe.
Huddeedroo
or
^^\:iJL>j\
jj\i^Sib
particular
kind of ring, an inch broad, worn on the thumbs, only
during the wedding days, or for

after,
when
it is
six or
twelve months
melted down and converted into any
thing else.
Ch^hullay
tX\^ Kungnee
ke
Cli'hullay^
ke Cli'hullay^ Sdday CK'hullay
Kunkree ke
usually about the
beej
fifth
of an inch broad, very thin, and for the most part with
bended edges.
7.
Ornaments worn round the Waist or Loins.
Kummur-putid
a simple
lib
-^
flat
or
Sdda-puHee
^Jlj HiA^
i.
ring, one inch and a half broad,
circles the waist,
being carved
at the
e. plain,
or
which en-
ends where they
are hooked.
Kummiir-sdl
JLj^
or
Koorsdn
ka puiiee
consisting
of
small square tablets two inches broad, which are carved
and fixed by hinges, worn as the preceding.
%ur-kummur j^^jj
8.
Ornaments worn round the Ankles (Ankj.ets) and

Feet.
Lool
f\y
APPENDIX.
To-rruy iJ%'J
an ornament
Pyn-jun l^t^^V
Pdel
J.;Ij
little
XXV ii
like a chain.
round the feet of children.
bells fastened
Paezeb ^^. J lJ^
consists of
heavy rings of silver resembling'
a horse's cub chain, set with a fringe of small spherical

of which tinkle at every motion of the limb.
bells, all
Maynhdee
^^^Xî-^
i^\^--o\
Ku-xvci
Vji
^f^->^' are
Ghoonggroo
2.
of two kinds, viz.
1.
Atnmeejieean
Ch'huglee Ghoonggroo ^^^^f ^^x^
rings of silver,
made very
substantial, not
weigh-
ing less than half a pound each.

9.
Ornaments worn on the Toes.
Anwui
iJ!jyi\
a ring furnished with
little
bells,
and worn on
the great toe.
Bich'hway ^^j^^ or Kooireean ^,,y..y
rings
worn round
the toes, and attached along each side of the foot to the
2idee-zeb.
Chiikeean (juijb>Cli'hullay
^X--^
is
This
the thumb.
Muttay
^Ji'O
like the
is
one of the same name worn on
worn on
Besides the preceding, there

the
pudendum
the great toe.
a Hindoo ornament.
young
in
girls,
an ornament which covers
is
made
generally in the shape of
a vine leaf, and suspended to a string tied round the waist.
MOOSULMAN COOKERY,
V.
(including the various Dishes alluded to in

1,
PoLAoos
Work),
Polaoo Yekhnee, vulgo, Ak'hnee Pillaoo
Polaoo
this
the
common
kind
is
jh ^^^^
prepared with
or K'hara
rice,
meat,
ghee, duhee (or curdled milk), and spices; such as
shah zeeree (a variety of the cummin seed), cardamo-
mums,
cloves,
cinnamon, dhunneea (or coriander seed).
APPENDIX.
xxviii
and kolmeer (or the leaves of the coriander plant), black

pepper, green ginger, onions, garlic, and
receipt for
it is
as follows
Take
A good
salt.
half a seer of mutton,
four or five onions (whole), one piece of green ginger,
two dried
pepper,
cassia leaves (tai/j-pat), eight corns of black
together
in
two seers of
mash
twelve pounds) of water
six seers (or
an earthen vessel,
fluid
remain
take the pot off the
the meat, &c. with the liquor, and strain
a towel.
squeezing
it
wash
firmly in a towel.
through
it
well and
it
fire,
Take
Set aside this i/ekhnee (or broth).
one poa (eight ounces),
boil these
one and a half or
until
dry
rice
it
by
Put one poa ghee (or
butter) into a saucepan or tinned copper vessel and melt

it ;
fry in
it
handful of onions sliced longitudinally,
and when they have acquired a red colour, take them

out and lay them aside.
fry slightly a fowl which
In the ghee which remains,
has previously been boiled in
a half or one seer of water, then take out the fowl, and
in the
As
same ghee add
boil the rice in
it.
and
the dried rice,
fry
it
add the above broth
the ghee evaporates
Then
put into
it
to
little.
it,
and
ten or twelve cloves,
ten or twelve peppercorns, four pieces of mace, ten or
twelve lesser cardamoms,

ful
of
salt,
the rice
is
little fire
sufficiently boiled,
one dessert spoon-
to
remove
from underneath and place
brass cover.
in to
whole
into fanciful
and two tayjpat or dried cassia leaves.
slices,
water
all
one piece of green ginger cut
it
stir it
the latter with
on the top of the
it
hard, add a very
little
now
imbibe a flavour.
on a dish and cover
When
except a very
about, and put the fowl also
If the rice be at
and
all,
it
On
all
serving
it
up, place the fowl
over with the
rice,
two or four hard boiled
garnishing
eg'w's
cut into
two, and the fried onions.
Qoorma PolaooVh
meat
is
K^j^s
as the preceding,
cut into very thin slices.
except that the
APPENDIX.
Meetha Polaoo Jh
matics
V^^-^
made
XXIX
of rice, sugar, ghee, aro-
and instead of ginger, aniseed.
Moozafur Polaoo yj j^j-< or Shushrunga Polaoo

ib
as
Moozafur Shola, but
Sooee Polaoo .w
or
dill
rice,
ghee.
the addition of sooee
seed.
jL ic^^
Much-cK'hee or Mdhee Polaoo

yekhnee, but substituting
Umlee
not so watery.
meat, turmeric, and

lJ^ prepared with
Tdree Polaoo %j i^j^
uj.,l-i
Polaoo^
V.
15V?"'*
sa'iê as
the meat.
fish for
asyekhnee, with the addition of
iS^^
ta-
marind.
Dumpokht Polaoo Aj
^ ^.g^
asyekhnee, but when nearly
ready adding the ghee and giving dum,

closed
till
(i. e.
leaving
up with hot embers put both below and above
it
it,
the moisture be evaporated).
Zurda Polaoo i^
!(Jjj
with the addition
as the preceding,
of saffron.
Kookoo Polaoo ^^j
^^
Moala Polaoo^ AJ^-*
Dogosha Polaoo
making
it
VL)
Jiiji^d
meat, ghee, and spices
rice,
excessively hot with the spices.
Polaoo-e-Mugzeeat CUv\k^
yj
to
meetha polaoo add ker-
nels of fruits (such as almonds, pistachio nuts, &c.).
Moozdfurshola Ji-l^L*
made
with rice, saffron, milk,
water, and sugar, of a thin consistence
Birreednee i3^t>
as
it is
rose->.
very cooling.
qoorma polaoo, with marrow and plenty
of spices, and the addition of limes, cream, and milk;

or take raw meat one seer (two pounds), cover
duhee, ginger, garlic, and
three hours in a covered vessel.
(two ounces) of onions

(twelve ounces) o^ ghee
fried onions
meat
in
sliced,
in
and
salt,
set
it
it
with
aside for
Fry four pice weight

in
one and a half
pow
an earthen pot; take out the
and three quarters of the ghee, fry half the
the ghee, and take
it
off the fire
boil
one seer
APPENDIX.
XXX
(two pounds) of
scatter
half the
rice
in
and
spices
of the ghee into
little
meat
the fried
some
boiled rice, sprinkle
onions over, and pour a

the
On
water.
it ;
repeat
layers of meat, rice, spices, onions, and ghee
Afterwards pour a
before.
sufficient to soften the rice
and cook
tight with flour,*
Mootunjun Polaoo3j ^sx^^
milk over the whole,
little
make
the earthen pot air-
on a charcoal
it
as
fire.
meat, sugar, ghee. Some-
rice,
times adding pine-apples or nuts.
Kush
or
i^
Huleem Polaoo yj
or
*-is^
^^
l>
Chunnay kay Dal
Boont Polaoo c!,^^j

Bengal horse gram)
(or
kay Polaoo^ made of wheat, meat, and
Lubnee Polaoo yj ^J.^
prepared
sugarcandy,
kernels,
in
ghee,
spices.
a silver dish; cream,

particularly
spices,
rice,
aniseed.
Jamun Polaoo
jju ^j^ls*-
Teetur Polaoo yjjxJ
nsyckhnee,
but with the meat of the
partridge, (Tetrao cinerea, Lin.)
Butayr Polaoo jJu^Jb
with quails,
(Tetrao coturnis. Buck.)
Kofta Polaoo
jh zi^
meat with sooiee or moong

(Û^^ i^J^ meat,
and
K'hareeThoollee ^Jy^J 'rfj\
K^hdree Chukoleean
vermicelli,
green (kuchcha)
K'nicHREE
2.
^5jps.ir
dal.
dal.
commonly made
thus:
Take one poa
(four ounces) sona or hurree 7noong kay

seolus aureus,
gram
Roxb.
dfil,
(Pha-
Phaseolus radiatus, Lin,') green
or rayed kidney-bean
fry
it
little
with a small
quantity of ghee or butter in an earthen vessel to impart a nice smell to
season; then moisten
The
flour best
it,
it,
this
adapted for this purpose
WiUd. or black gram.
is
called bug'harna,
by sprinkling a
is
mask ka
little
ata,
or to
water on
it
Phaseolus max,
APPENDIX
while on the fire; after, boil
(twelve ounces) of water
in
xxxi
in
it
one and a half jjow
a tinned copper vessel.
pretty soft (though not quite so),
take
it
When
off the fire.
Put two Mhuttucks (four ounces) of ghee or butter
into
into
when melted, throw
another tinned copper vessel, and
a handful of onions peeled and sliced lengthways
it
continue frying them until they acquire a fine red colour: then take
them out and
lay aside.
To
maining ghee put one poa (eight ounces) of

perly washed and fry
the water in which
ginger cut
into
it
it
little
then add the dal with
was boiled, and two pieces of green
When
slices.
it
water has nearly
the
evaporated, remove part of the

place
the re-
rice pro-
from below and
fire
on the brass cover taking the pot occasionally
and shaking
off the fire
which
it,
is
called
dum dayna:
but before so doing add to the rice ten or twelve cloves,
one or two large pieces of mace, ten or twelve pepper

corns,
two dried
and cover
it
up.
little
This
When
Whichree.
a
cassia leaves, a dessert spoonful of salt,

is
what
is
termed
suffeid, or white
required of a fine yellow colour, add
pounded turmeric about the quantity of the
of a pea
to
it,
at the time that the
served up, ornament
it
dal
is
size
When
added.
with four hard boiled eggs, and
the above fried onions, as in the case o? \\\epolaoo.
Oohalee K^hichvee lSj-^t'

all
(JM
rice
and dal, gurrur?i, and
thunda mussala, Gloss, (except
pepper) and
chillies,
or kyan-
salt.
Kush K'hichree lSj^^ (j^
as the preceding, with the
ad-
dition of meat.
Bhoonee K'hichree
,^yf^
more ghee.
^^.
Bugharee K'hichree kjj^^
^^ ^^^^
'rfj^c'^-
^^
following,
but with
Quboolee K^hichree
^j^ ^J-j as Oobala K. but with ghee,

K^hichra ^j^ rice, wheat, and as many kinds of (// as
are
xxxii
APPENDIX.
procurable
such as toowur, chtinnayf nioong^ lohay^
buller, mussoor, &c.
Shola
!^yt>
k^hichree with meat.
Shoortdwa \^j^
3.
Chawul
JjIs*- or
CI-JLj
Oohdlay Chawul Jjl>- ^^M

parboiled
and dried
and boiled
for use.
Toorand
paddy (or
much used by
winnowed
the natives,
who
has a richer flavour.
it
or Bdsee
when
in
use
among
it
will
K'hdnd
have acquired an acid
^^\:>
^^^ôr
of ghee;
taste.
the poorer classes.
Chuldoo or Bughdrd Khooshka SJl^

Gooluhtee
rice in the husk)
boiled rice kept in cold water over night, and used
next morning,
Much
is
boiled rice.
e.
the sun, afterwards
in
It
i.
(Panto-bhaf, Beng.)
\}\ji
w\^
to the other kinds, as
it
thin.
Rice (Raw).
Khooshka SsLS^ or Bhdt
prefer
made
k^hichree without meat, but
rice boiled to
recommended
to
bW^
V. J^''^^
a pap, with the addition

patients
labouring under
bowel complaints, being considered easy of digestion.
Jdwd
Owgrd
IjU-
\j.^
or Gunjee
i/^ rice
gruel
com-
monly called by Europeans conjee.

4.
RoTEE
a.
Leavened
Nan
^<jj)J
OR Breads.
jjU or Rotee Mda-tulun ^b'
bread, baked
in
jt< is'JJ
^^
leavened
an oven, but using leaven instead of
yeast.
Bdqurkhdnee Nan
ing merely
in
Û ti^yV
differing
from the preced-
shape.
of round shape.
of long shape, resembling
tongue.
Sheermdl Jl.<^ sweet bread.
Girda *Jôr Nun Ddkhilu
Îj of a large and round
Gdoodeeda
*JJ Jjli
Gdoozubdn jûjô
neat's
1i>.!j
form.
Qoors
fjoji
likewise round.
P^hoolkay ^_5^^ Khumeer P'hoolkay

Pdooj[} i^\j
small and flat.
^Jl^ rr^^
or
Nan
APPENDIX.
Khumeeree Rofee
made
ropeans,
b.
Unleavened
Rotee
^%j
by Eu-
the bread, used
with yeast.
wheaten
to
cakes toasted on an earthen or iron
The term
dish or plate.
applied
c^'*>^
^jj
xxxiii
leavened as
Chupdteedn j^LjLs*-
generally, but improperly,
is
unleavened bread.
wêll as
thin vv^heaten cakes; the
same
as rotee^
but considerably thinner.
Sumosay
^;/.-j
three-cornered
Meethay Pooreedn
(^V.JJ:'
^-^r^
'
P^heekay Pooreedti ^\ijj^ is^î

Poorun kay Pooreean \îj*i, ^S
K'hujoordn
^j^j^js^r
rotee.
uj^
sweet bread
wheat
flour,
poppy seed,
sugar, and k^hoprd, mixed up with water, cut into small

pieces and fried.
Sutpoortee Rotee
^jj ^jJ^^j:^^
made of
layers of chupd-
teedn one upon another, with every alternate one be-
smeared
ghee and sprinkled with sugar, united at
v.'ith
the edges and fried in ghee, or toasted on an earthen or

iron dish.
P'hayneedn ^jW^v
^^ ^^^ preceding, but smaller in size
and
without sugar.
PdrdUty ^J^J^
Mootkoolay
^^J^
into a long
in
like
steam,
chupdteedn, but somewhat thicker.
wheat
sweetened and formed
flour paste,
shape by pressing with the closed

i.
e.
fist,
boiled
placed on straw in a pot with water,
(boiled dumplings).
Bulddrj\i:)Jj
like
wheaten cakes
with ghee in separate
layers,
our pastry.
Sohdlee ^J V"
wheat
flour
kneaded with water, made
very thin cakes and fried
Pooreedn J^jî
in
ghee.
a kind of cakes fried in ghee
rieties, viz. fruit,
meat, and
Loong Chin-ay uTf^ (.^yi
into
rff//
three va-
patties.
or Baysim-kee
Rotee
^^J-^
APPENDIX,
^^^ly
jL
^-^^
Muihee Rotec
varieties are
iLs>-
Undon
jUjy made
Qowaymaq
Goolgoollay
b bk'^
Jj \X-c
^^j
^fii^
Duhce Burraii
^j^'^^
^^"^
^_^y.
with plenty o?
it.
into thin long pieces,
dry
the sun, and roast them by placing them on
live
)\Ji
in
in
Û
(vide p.
^.:
them
^J
Matish Dithee
o>*
ghee
267.)
Seekh Rotee J^j
Kabobs Cut meat

KuBAB
I
'
Row-gundar j\>:iCs.^j
coals, or fry
them
in
ghee.
^ ^'/
Kooftay kay Kubab i^\J

the
ghee.
kee Rotee
5.
in
of
or MeeUici Roice
Khard
or
^Î:-<
J^j
Chulpuck lLx^'>Cheela
cakes.
f>'>ed
white of eggs, and onions, fried
flour,
Other
of powdered Bengal horse-
either fried or not.
gram,
Bhayjeeay
made
a kind of cake
warm and
Add
'"^^^ hashed.
all
cold spices (Gloss.) except tamarind, and
pound them well

into flat cakes,
in
and
Tikkay kay Kiibab C-jU^
wooden mortar, then form
a
fry
them
in
ghee.
^ |^' lumps
and without tamarind, as
tliem
in the
of nieat, with spices
preceding, fried
in
plenty of ghee.
Moosumun
Hoseinee
ytuM.^
CJ
Kubab
l-AJ,
^^^J-rr'^-
lime juice toasted over a
Shumee Kubab
c_->U^ ^_^\-i
matics, and
all
pieces of
meat with
salt
and
fire.
chopped meat,
with
all
the aro-
thunda (Gloss.) spices (except
chillies
and tamarind) green ginger and lime juice, made of

a particular shape a finger thick, fried in ghee.
Kulleejay ka Kubiib c->U^
^ ^j^l^ liver,
heart, and kid-
APPENDIX.
XXXV
neys, cut into small pieces, trussed on skewers, with
and roasted.
Luddou Kubab
chopped
c_->U^ jl!
meat,
with
salt,
giirm
all
and thundd mussiila (Gloss.) or aromatics and spices,
^reen ginger and lemon juice, formed

roasted on the
To be
fire.
and
balls
into
surrounded with thread, to
prevent their falling asunder.
Seekh Kubab l-AS
'^j^
luddoo
like
but with
k.
pepper, cut into thin long pieces
more kyan
fried
like dried dates,
in ghee.
Putthur kay Kubab c_>L^ ^^^ ÂJ
used on
and remove
light a fire on a stone
a journey
when
it
well heated, and then roast slices of meat on
Much-ch'hec kay Kubab t^\S
Quleeu
--Ji
broiled
;^-f-'*
or
fish
they
the latter
is
it.
kabob.
or meat dressed with any thing,
flesh
usually eaten with polaoo.
Salun ÎLj
6.
or Salna LUj
perly washed
and either
in
let
ficient if the
The
following
is
it
boil in
own
its
stir
or the curry wanted dry)
fat,
3 cloves
red
turmeric,
chillies
ginger,
cummin
it
onions,
water; then
or half that quantity
if
| cKlmttak (^ ounce)
ail
salt,
The
a tea-spoonful.
1 tola (.3
drams)
spices are
little
Put the ghee
green
all
(a stone in use for the purpose, resembling
to be
an
oil-
water when the substance
the coriander seed to be previously toasted a
agreeable smell.
Take
the meat
clihuttak (2 ounces); garlic, 2 or
seed, coriander seed, of each
man's grinder and muller, but rough), adding a

dry
little
well.*
(cayenne pepper), 3 in number ; black pepper, 4 or 5 corns
separately ground on a
is
juice (which will be suf-
a more general recipe for making good curries
oi ghee or butter, 2 ch'huttaks (or 4 ounces
be
Put any meat, pro-
meat be tender), or add a
add ghee and spices, and

*
curries.
water, into an earthen or metallic vessel,
little
to impart to
it
an
into an earthen pot, or a tinned copper sauce-
pan, and fry half the quantity of the onions, sliced lengthways, in it, and
when they have acquired a yellow-brown colour take them off and set them
meat mixed up with all the spices,

and (before the meat is sufficiently
done) as the <//iee evaporates, sprinkle a table -spoonful of water on it; if
much gravy be required, a proportionate quantity of water is to be added,
but the drier a curry is the nicer it tastes. Do-peeaza-, and others, have no
aside.
Then add
and cover
it
up.
to the remaining ghee the
Occasionally uncover
it,
d 2

APPENDIX.
xxxvi
Sulun of Qoormu tc;^
chopped meat, add some water,
use
mussalas, (Gloss.) tamarind and
gurm and thunda
all
ghee.
Do. of Do'peeaza isj^,*^
"êat cut into pieces
other re-
in
spects as the preceding.
Do. of Nio'gis ^j^y
Do. of Budamee ^^'tJu

Do. of Shuhdayg
(.^Jo Ju^
Do. ofDalcha >s.Mj
meat, dul {cliunna
or iiioong), with or
without brinjal.
Do. of A'//t ka Sfilun
gram
evaporated
all
^\JSCL^
(kooltee ka
;
ktii)
if still
decoction of Madras-horse-
boil
too thin
until
it
it
be a good deal
add some pounded

Fry onions
the aromatics and spices.
rice,
m ghee
and
seven or
twelve times, and add them successively to the decoc-
This
tion.
among
the great
sufficiently consolidated to
boiled
is
form
till
balls, vvhich
months or a year; and when required
six
ball
is
becomes
it
keep good
use, a
for
placed on hot polcwo or rice, which causes
melt and
run over the
rice.
It
is
very
rich,
it
to
but de-
licious.
K'hutta
JLj
Klicira \j\^ or Meeihee

^,^'*
l^
^^,iwo
put
all
Mach-chliec ka salun
different aromatics
the
and spices into tamarind water, add the
cook as other curries.
second method
fish
is
to
to
it,
and
add the
ghee after instead of before.
Kooluia
Chcela
Bay sun
gravy at
/.li
^-5"-
omelet,
with
all
kee Birreean J^JJ
all.
The
the spices (no tamarind).
^^-J
addition of the following articles
toozcur,
is
moong^ hur-
sometimes had recourse
to to increase the flavour, viz. dried cassia leaves (tejpai), dried kernel of the
cocoa-nut, or
tlie
essence of the cocoa-nut, procured by rubbing rasped cocoa-
nut with water through a coarse towel, tamarind water, green or dried mangoes and other fruits, lemon-grass, fenugreek {matyhee) seed, the leaves of
which likewise,
if
added, improve a curry amazingly.
APPENDIX.
xxxvii
hurra (or chunna), or lobai/'Sag, add

but)
iiiatics,
form
balls
(no tamarind), onions and
all tlie sjjices
chopped
leaves
(no aro-
to thciii
its
put into a mortar and pound them,
When
and dry them.
make curry
required
of them.
Sirra or Kiillay or Nuharce ka Salun

JUc
made
sheep's head,
Kulccjay ka Salun ^JLj
li
[5^^ sheep's
l^
u?;
V.
15^
V.
j/**
as do-pceciza.
head, along with
the liver of the sheep.
Mcethay Gosht ka Salun iS^
-Jj b j^'Lj
du-pt-eaaz but without tamarind,
as
^j:^^^ ^^j^^
li
^^Jb
JSO lJj^J'
V.
or with the addition of vegetables.
Buicc ka or Antree ka Salun ^^Lj
l^
i^j^^
V.
\^):
'"^^
*''^
preceding, using tripes and the mesentery, &c. instead
of the
flesh.
Jb ^^jytt"
Mecihce Ddl
'^^"^
boiled soft,
with the addition
cinnamon and cardamoms
principally of
as well as the
other aromatics and spices (without tamarind), bugar

as other curries.
K'huttee
Dal
Khageena or
all tlie
Jb
^^
vvitli
Khariz jj\^ b -^^^ moii ghee
tamarind.
in a pot,
add
and spices, plenty of onions,
varieties of aromatics
and breaking- eggs one by one add them
to
it,
stirring
them well together.
Burru
\'v
all
kinds of dal^ and
spices (not tamarind),
Chumkooree kee birreean ^\y,
Qeemu
.*mJ
Jhingay ka Salun ^ÎL
with aromatics and
flour,
made
into balls
^ ^jy^f"
Salun ^\-^
^ i^j^jj
getables
^^-^
curries
ghee.
'
<^'"
i''if<^l
lJj^ ^
slutls,
^j^ îr
fish.
made of turkdrer
such as garden
in
orshrimj) curry.
l^ ^^^^x^.>-
Kurzcay K'heeree, or Kupuray ka Salun
Tullay MuchclChee
and fried
or esculent ve-
large legumes,
small
APPENDIX.
XXXVlll
known
number of
&c., and a
pulses,
Europeans
to
pot vegetables but
N. B. If there be
the vegetables or greens and spices.
much
tamarind, or
salt,
good long
chillies,
they do not keep
being more or
as for other spices
add
First fry the onions in ghee, then
i^ fl^ greens.
too
little
or sag
and of bhajee ^^^\-^
less,
it
does not signify-
Salun of Bygun
ûs
l^
melongena, Lin. or eg^
^L:
ij^
l0^r^^ V.
''
brinzal.
Solanum
plant.
tJ/ or ^\)^ cucumis acutangulus,

Lin. or acute-angled cucumber.
Do. of Toraee
l^
Do. of Chichoonday
JL-
l^
^ÂJ^^
or ^JJysas^ b
or Pottol (Beng.), Pulzsul (Hind.)
Lin. (trichosanthes dioica, Roxb.) or
guina,
Viu^^
trichosanthes an-
common
snake gourd.
Do. of Kuraylay
or hairy
JLj
1^
momordica
i_^,f
;
momordica
charantia, Lin.
three varieties in use.
Do. of Goicnzsar or Mutkee Jcay P'hulleean ^^^j3^\i^J\y.^

^!Lj
l^
^^^
iJ
dolichos sabaeformis, Lin.
Do. of Say in kee P'hulleeun
JL
l^
J-^
^J:
lablab, Lin. or black-seeded dolichos;
dolichos
several varieties
used.
Do. of Bhayndec
j^JLj l^ î'^^r^
hibiscus esculentus, Lin.
eatable hibiscus, or bandak}'.
Do. o( Aloo
M solanum tuberosum, ^F27^rf.
Do. of Rut Aloo
^Lj ^ ^\jj
common yam.
Do. o^ Pend Aloo ^\^^ ^\
dioscorea
S.'*i
or potatoe.
Li7i. or
sativa,
convolvulus batatas,
berous bind-weed, country or sweet potatoe
tu-
skirrets
of Peru, or Spanish potatoe.
Do. of Mai kee Bhajee

Lin.
^^J>\(i,
^ t3Uiamaranthus
tristis,
roundheaded amaranth, (amaranthus oleraceus,
Hey tie),
or eatable amaranth.
Do. o? Ambdree kee Bhajee
^jf-^^, i^^.jV'^
hibiscus can-
APPENJ)IX.
nabiiius,
xxxix
(hibiscus subdarifFa,
Lin. or ozeille greens,
JVilld.) tndiaii hibiscus or red sorrel.
Sulun of Maythee kee Bhajce ^_c7-V lT l^'V^'*

fcenum graecum, Lin. or fenugreek greens.
Do. of Sooec Choukajj kee Bhajee
anetliurn graveolens, Lin. or
lJ^-^
greens.
dill
purple,
Lin.
porlulaca oleracea,
trigonella
^_5^Jf^
^^J>'\^.
Do. of Ghul or Khoorfa kee Bhajee ^f-^^
^^ -J^^ V. U)\^
garden or small
purslane.
Do. o?Kurriim kee Bhajee ,j^\a

Do.
o'i
Arwee iJ^^t-/jj^
^ ^}
caladiuni
or
cabbage curry.
esculentuni, Ventenat.
or esculent caladiuin.
Do, o? Ihrrcca Kuddoo JiL:^

ria,
*J>^
bys
cucurbita lagena-
Lin. green pumpkin, or bottle gourd.
Do. of Meeihee Kuddoo
^^L
jw\^ ^.^^-^
li
cucurbita
pida, Thunb. (cucurbita melopepo, Willd.)
red
his-
pump-
kin, or squash gourd.
Do. of Shidgum
Do. of Peeaz
Do. of 3Iirch
ÎL
l^
J>^
or
turnip.
^L ^ J^ or onion.
^\^^ ^yc capsicum
frutesceus, IVilld. or
chilly.
Do. of Chiggur ^ls ^ y-^
^ ^h^
Ambotee ^J>\i ^ sJ^^
Do. of Choiolaee ,^\a^,
a'"^*"anthus
polygamus,
Lin. or hermaphrodite amaranth.
Do. of
oxalis corniculata,
procumbent
oxalis, or yellow
Do. ofPoklay ^_fr\i.

Do. of Kahoo Lj=r^-?
^ i^î
l/^^^
Do. of Kasnec ,^^^J ^_/
wood
Lin.
sorrel.
lactuta sativa, Lin. or lettuce.
\J^^
chichorium
endivia,
Lin.
or endive.
Do. of Jninkooroy ec^^v^
Do. of Ldl Sag

Do. of
Pa Ink
^ ^J!r^^
i^\^ Ji
ka Siig
'
aniaranthus gangeticus, Ruxb.
^\^ ^ uJ3b or a species of spinage.
APPENDIX.
xl
Salun of Chundun Butway i^>\r>,
^S
Do. of K^huttee Chun-wul i^>-^J
^J
Do. of Kuchchoo ^^wj o yi^
arum
Eg-yptian
The
following
is
J***" ls^^
arum
Roxb. or
colocasia,
an excellent receipt for curry powder
red dried
spoonfuls,
(o'^^^^>-
and innumerable others.
Take of powdered huldee

fuls,
lS}^.
or turmeric twenty tea-spoon-
or Cayenne pepper eight tea-
chillies
dhunneea or coriander seed, zccra or cummin
seed, tayjpat ov dried cassia leaves, of each twelve tea

spoonfuls, and
7.
SiiEERNEF
mix them together.
i3j*i> Sweets.
Meeiha Pooreean (jV.J^ ^-r^ between two thin wheaten

cakes insert pounded soAc/eea/i, khopra, goor, khushand kernels, and
khtishj
Khara Pooreean
i^.jy>
^j^-\f
fried in ghee.
meat
chopped with gurm and
ihunda mussala between two cakes
as
above, and fried
in ghee.
N. B. If one cake be folded double

and noi jjooree i^j^
Fcernee iSj^
soojee, sugar, mi\k, ghee^
goor), and fried
in the
SheerbirrinJ orK'heerj^S
again boiled
Mulaee
(^J^-* or
V.
in milk,
K'howd
called kunola
^yS
aniseed, boiled in syrup
is
it is
cardamoms,
cloves,
made of the milk and sugar
(or
ghee.
ffjijlf^
rice parboiled in water,
adding sugar, spices, and kernels.
\^ cream
or milk
by
inspissated
boiling.
Hulwa
\y^s>-
soojee, one seer fried in ghee (q.
spices (not quite one tola), viz.

cloves, ten
over a
Falooda
cardamoms, and a
half seer,
s.)
add syrup two or three seers, k^hopra three
tolas,
cinnamon one
little
and
stick, ten
aniseed, and
mix
fire.
iJjllJ
same
as
boiled in milk, and
hulwa, except that the soojee
when
still
somewhat
soft,
is
poured
APPENDIX.
into
As
a dish.
it
xli
cools and hardens,
it is
cut into square
pieces.
Punbhuita ^^^
Moorubba
and
when
boil
cut mangoes
syrup (adding water
in
Afshoru or Abshoru ^j^tS\ u
lemonade,
shola
made
into thin
required)
if
Ab^
called
species of negus without the
and other
oranges,
sometimes substituted
is
dissolve in
or
commonly
SjLi\
with the juice extracted from pomegranates,
quinces, lemons,
Batasha
rice.
put them into melted ghee.
soft
wine,
made from
Goor-amba ^\S
or
b,/
slices
a kind of drink
or
plants.
for the sugar.
Some
perfumed cakes made of
it
fruits
the best
Damask
containing also an infusion of some drops of rose-
fruit,
water.
Another kind
raisins,
&c.
as the acidity
is
made of
violets,
is
is
agreeably blended with sweetness.
resembles, indeed, those fruits which
when one
Shurbut l:l^J^
is
honey, juice of
well calculated for assuaging thirst,
It
we
It
find so grateful
thirsty.
sugar
and water, or eau sucre, with some-
times the addition of aniseed and cardamoms.
Sheera
^j^
or
syrup,
made of sugar,
with sometimes the
addition of wheat flour, milk, ghee^ and dried cocoaimts,
resembling thick treacle, and

into
is
eaten with bread dipped
it.
Seekunjebeen ^--osl^
oxymel of
vinegar and honey
or
lime juice, or other acid, mixed with sugar and honey.
Goolgoollay
^S^
wheat
with anise and
and
sugar (and
flour,
cardamom
seeds
made
into
duhec),
dumplings,
fried in ghee.
Muleeda or Make da ifjJU b
i^JuLo
pounded
en cakes, with ghee, sugar, aniseed,

all
tjjar or
well
mixed
JIurrceru ^jlj^
rotee, or wheat-
and cardamoms,
up.
soojee, sugar,
and cardamoms, boiled
to
milk,
and water, aniseed,
a thin consistence.
APPENDIX.
xlii
Meethee Thoollee
jJj^-J
^'^^
huhsa, but with the addi-
and of a thinner consistency.
tion of milk,
Surrolay ^Jj r^
isifV*
wheat
made
and almonds,
ghee, sugar, poppyseed, dates,
flour,
and formed
into a paste
into
httle
pieces between the fingers, and boiled in milk.
Say wee an
8.
iÎj-j
or vermicelli boiled in milk,&c. Vi?.sitrrulay.
Meetiiaee t^^' or Sweetmeats.
jLz<ddoo
jwV]
a kind of sweetmeat made
chiefly of sugar, with
the addition of cocoanut kernel rasped and cream, and
formed
Doodh payra
i^tijJ
V^-J
cream), and
^c^T
Julaybee
Bntusha
Lwl:;j
^^^-^^
Eeldchee
rice or
wheat
with
filled
Ijl
iiir,
L5";
implies).
Jii)
or Nuqoldana.
Imrutee ci^'
Pup-vee
Pui\.ec
^^
Shukur-pdray ^j\j
ij,^ya
i^jti
isY"^
^^
Gond
wVjjS
(jlibJ^
TooRSHEE (C^y
Acids.
or pickles,
Adm^
kd AchdrJ^]
^\ or
mango
* Or, rather Ambuli, as in the following couplet:
î
.
^lli^J -J
V"
l^*^ Uj-~^ Ij'L^J
,2j
Goordhance
.&>^^\^^j>-
Undursci Lj^jJi
^^bi^J^J
Dur-hayhaysht
Achdr j\s>-\
word
Huhoa-e-Sohun
Meethay Sayoo
9.
as the
Nuqol
^js-Î
,
Nookteemi ^jU^ or
Sdboonee
flour.
like piecrust.
Bondeean
sugar, milk (or
sweetmeat or sugar cakes of a spongy
sweetmeat
Rayooreedn ^j^lj
Burfee ^^J
made of
a sweetmeat
a kind of
Dana
texture (or
Khajd
shape of large boluses or grape shot.
into the
j.^l
Ambuh firristad Hussun Khanhiimun

AmhutuhooUah Nuhatun Hassun.
will convey an idea

A play upon words, of which the following version
viaii-go Mr. Fair did send to nie,
Go-mm, thank Him who made
soyai;- a tree.
APPENDIX.
pickle
xliii
mangoes (green) about
three days.
hundred, divide
three
out the stones and dry in the sun for
into two, take
Take turmeric
nine pice weight (four ounces
and a half), garlic nine tolas (three ounces and three

drams),
three
salt
pukka
mustard
seer (six pounds),
seed three pice weight (one oitnce and a half),
co-
riander seed, toasted, three jrice weight (one ounce and

a half);
mix
the spices together, and lay the mixture in
mangoes, and add gingilie
alternate layers with the
much
twenty-four tolas weight (nine ounces), or as

will
oil
as
cover them.
Duhee fc^^
fire (so as
Warm
or curdled milk.
curds,
not to boil)
cream which
the
till
milk on a slow
fire,
and while
still
lukewarm add a
little
on
collects
the surface acquires a reddish hue, then take
it
off the
stale
duhee
(or tyar), tamarind, or lime juice.
Meethee Chutnee ij^'^ l5'V^*^ *"^ ^ condiment made of

green chillies,^ salt, garlic, kotmeer (or the leaves of
the coriander plant), and green ginger.
The
following
are most excellent receipts for preparing two varieties
of
1.
it.
Dehli, or celestial Chutnee

seer^
Take of green mangoes one
one seer^ mustard seed one seer,
raisins
green
ginger one seer^ garlic one seer, onions (none) or half

one seer, moist or
soft
one seer, white wine
vi-
a seer, dried red chillies half
sugar one
two seers,
to
negar four seers (or
salt
to
The
bottles).
ginger, garlic, and
onions are to be peeled, and together with the chillies
are to be cut into thin slices previously to being pounded;

the mustard seed to be
winnowed
bruised and
freed from the stones

thick syrup
the
washed and dried, then gently

;
the raisins to be
the sugar to be
mangoes
to
cut into thin slices (some boil
vinegar, adding the fourth
washed and
made
into
be picked of their rinds,
them
in
three bottles of the
when mixing
tliem
up with

APPENDIX.
xiiv
pounded
the oilier ingredients) and
is
remainino- ar-
be incorporated, put into a stone jar,
to
and placed
in the
glass bottle,
it is
keep good
will
2.
tlie
are to be separately pounded, and then the whole
ticles
sun for a month or two.
the sun.
Take of love-apple (solanum
a large platefull, the rinds
be rejected, and only the pnlp used
It
lyco-
and seeds
to
dried salt-fish cut
rasped), a piece about two inches square;
six onions cut into thin longitudinal slices;
chopped
chillies
in
for years.
persicuni, Lin,)
fine (as if
If put into a
occasionally to be put out
Love-apple Chutnee
very
well closed,
eighteen green
dried tamarind two pice weight
fine,
(or one ounce), mashed up
about three or four ounces
in
of water (stones and fibres to be rejected);
a tea-
salt
spoonful, g/tec or butter fivep/ce weight (or two ounces
and a half).
First put the
on the
vessel placed
ghee
when
fire,
copper
into a tinned
is
it
melted add the
onions, and as the latter begin to assume a reddish hue
add the
then add the
when
the
and continue
salt fish,
stir
about for
it
the tamarind water and

it
stirring the
good while;
whole:
love-
add
lastly,
and mix the composition
salt,
acquires a pretty dry consistence (like that
This chutnee
o? brinzal-chutnee or sainbul).
for
minutes;
for five
ghee has nearly evaporated add the
apples, and
well until
them well
chillies, stirring
immediate use, and
K^huttee Chutnee ^j^"^^
will not
l_s'^
^""y
is
only
keep above a day or two.

c/?7//es,
salt,
tamarind,
onions, garlic, and kutineer.
Boorcinee ij^j^
egg
a kind of food consisting of the fruit of the
plant {byn-gun) fried in sour milk.
Ch^hach kee Kurree
mix
it,
it
it
li'ii
with tyar
o Ûrs;
add
soak rice
cold spices,
in
and
water, pound
slir
about
till
acquires a thick consistence.
K''hiUt(iy
Chlidch kee Kurree ^ji
marind
to
^^'
'^'^^^
ttWt" if"^
two
kinds
ddl
flour.
melted ghee, one or
of
APPENDIX.
as tliat of
xlv
chunna or toowur^ and the cold
spices as in
the preceding.
Buysnn kee Kurree

of
^ ^J^
i_irp
flour with water,
<^/a/
iix three
or four kinds
add tamarind and spices, &c.
as in the preceding.
Undaj/ kee Kurree
^^ ^^
'^^^
^^
khiiiUiij
the addition of eggs previously fried
Noor Quleea
Raecta
\:j\j
Kurug
.Si jy or
boil
pumpkin
mix with
little,
mustard
f.eed,
kurree,
vvtih
ghee.
(,tf^
water; take duhee, break
in
it
the varieties of (cold) spices
all
and add the pumpkin.
called
kuch-cha rueetd
pukka
raceta.
if
This
bugur be given
or moloogoo-tunrij/ Tarn.,
Chiir j\:>-
in
lit.
what
is
it
up
and
is
becomes
pepper-water (cor-
rupted into mullikatazDDi)').
MUSICAL BANDS AND INSTRUMENTS.
VI.
1.
NUTWAY KA TaeFA
Jjlb Ikj^L'
This tacfa or band consists of male performers, commonly
employed by great men,

to attend
as kings, princes,
consists of the following instruments
Seelar jC^
or a
sort of guitar
holes on the board,

steel wires, all of
with both hands.
Moor-chung
Duff
I.
and the
them when they promenade or take an
JJ
v,2>^^r"
which
;-
It
made
of wood,
and mounted with from

which are used
in
without any
five to
seven
playing, and that
(Vide Sarungee).
o''
Jew's harp.
consists of a
with leather, and
nobility,
airing.
is
wooden
dish or plate, covered
about a foot (or somewhat
less) in
diameter.
Theekree ^S^jJ
between
consists of
two pieces of wood, one held
the fore and middle finger, the other
the middle and ring finger of the left
between
hand; while
\vi(h
APPENDIX.
xlvi
finger of the right hand the ends
thumb and middle
the
of the
sticks
against
made
on the outside of the hand are
each
producing
other,
the
to strike
same sound
as
castanets.
KUNCIINEE KA TaeFA .SJ%
2.
This band
l^
i^J"^
'
employed by princes and
is
the nobility on feast
days, &c. All the instruments are played upon by men, except
the
fifth,
their
The
which are worn by women, who dance and sing
number
is
never
and
than three, nor more than
less
five.
instruments are as follows:
Poonggce i^^y
or
of a dried pumpkin
drone, consisting
(cucurbita lagenaria, JVilkL),
bamboo tube attached
to
having eight holes, and
it,
The
played upon as a flageolet.
or double
with a single
tone
altered to a
is
higher or lower pitch by stopping the holes with wax,

or by means of the fingers
sioning a
Meerdung (^J^d.^ or Nurga

from the
former case occa-
in the
momentary pause.
common
kind of long drum, differing
drum)
(or
d'hol
in
being
much
longer, and broader in the centre than at either end.
Jhanjh îrsrl^^ ^^ Mitnjeera \j^^'<
consists
of two small
brass cups tied together with a string, and played upon
by
Ghugree
striking one against the other.
^5^^^,i^ resembling
the
rings
dazck-men and bearers on their
used
by tapped or
They
sticks.
are fitted
on the right thumb, are made thick and hollow, con-
Ghoongroo
If large, only one
^^^ consists
produce
by shaking
taining shots, which
sound.
is
used
if
rattling
small, two.
of numerous small brass jingling
bells or hollow balls fastened
to a string,
which
is
twisted
round both the ankles of female dancers.
Sarung t^^jL: or Scirungee j<^j^

much resembling the
\jt.*ui
ference,
that although
it
also
called
sectar^
Tumhoora
with this
dif-
has seven strings only one
is
APPENDIX.
xlvii
played upon, and that with the right liand, the
being used
3.
at all
Baja ka Taefa
-bli? l^
U-b
without
weddings
at
no
marriage
the poorest are obliged to
it;
not
This band, commonly called haja-bitjnntur^

pensable one
left
and there are holes on the board.
can
engage
is
an indis-
take
It
it.
place
consists
of the following instruments:
D'hol Jys>3
or
drum, one
foot
two inches long, and eight
inches in diameter.
Shuhnaee
^'^^ two
together; the
of different kinds are invariably used

without finger holes, two feet long
first,
and half an inch
diameter
in
the upper part of the
at
tube, and four inches below, producing one
serving as a bass
tone,
and
while the other, afoot and a half
long, three-quarters of an inch in diameter above, and

four inches and a half below, with holes,
is
played upon
like a clarionet.
kind of trumpet made of

kind of French horn, made of
Munjeer K-^-^ beforementioned.
Banka Kjb
brass.
brass.
Qiirna
\iji
Jhdnjh
,îs:rV>^^
or
The preceding
are
as
(or bands), but
the principal tueefas
there are others which have different appellations, though the
performers make use of some of the abovementioned instru-
ments
such as
Bhan*\ ka Taefa
sistsof
^^\^
3>.'j\î
men dancing
(in
or
mimic's band, which con-
women's
clothes), clapping their
hands, and several making an uniform sound as a bass,

while others sing.
The
only instrument they use
is
dhuhik uj3y&3 or small drum, sometimes adding the

i}uwjeera.
Bhugteeon ka Taefa
stage actors).
-sjIL>
They
\ijy^:S^
use the
as used
by bhagufe (or
meerdung or nurga,
the
sarungee or tuiiiboora, and the miinjeera.
Quwdl
(^\^
a set of
male musicians, who
sit,
on the sarungee ov iumboora or dhnluk.
sing, and play
APPENDIX.
xlviii
DoHineean jjlwcjJ or Meerashneean

only sing
j^Li-5jl^-<
females who
presence of women, and play,
in
the dholuk and mitnjeera.
while the munjeera
may be
They
f?itting,
upon
only use one dholuk,
increased to four
in
number.
They
receive a rupee a piece for their performances.
They
are of a particular caste, and follow that profes-
sion
from generation
to
wise termed muoshata ka tuefa Joys

IJijron ka Taefa
-ijli?
lCj|.s^
This band
generation.
li
J^ll^
like-
or band of eunuchs.
eunuchs dance and sing,
is
set
of
playing on the dholuk and
munjeera.
Zunnana ka Taefa ijH? l^ jUj or seraglio-band. Men personifying women dance and sing, playing on the nieerdung, or dholuk and f)iunjeeru.
Lownc]o7i ka
Taefa
-ajlL
\^Sj<^
handsome
times of respectable people)
whom
clothes,
boys (some-
dressed up in women's
they personate, and from
whom
they are
with difficulty distinguis-hed, dance and sing, while male
performers play on the mecrdung, nurga or dholuk.,
and surungee, tumhoora and munjeera.
Arbanee (JW=
or men
who
sing and play on the duff and
surode, or on the rubub and duff or daira.
List of Musical Instruments from the Keetab-e-
MOOSUQEE
Wind
(cA-s^ C-ils^.
Instruments.
Zufeeree ^ji^j
Vuttee ^^^
a leaf of the
held between the
Moorchung i^S^j.-c
Shuhnaee LJ^'i^
cholum (holcus saccharalus, Lin.)
lips
and sounded.
or Jew's harp.
a kind of clarionet, a cubit long, and having
a leaf mouth-piece, vulgarly called soorndee lJ^j^
Soorj^
a bass or
drone
to the
shuhnaee.
APPENDIX.
Algoza
^j
^'tJ^
a small flageolet, a span long.
Nagaysur j-^^
^^^ of
Poonggee
xlix
there are two varieties, one
this
made
of leather, and sometimes accompanies the kunchnee ka

taefa; the other of pumpkin, usually played upon by
jugglers and snake dancers, &c.
Qurnd
\jjs
a straight or curved horn, twelve feet long.
(Vide
bajd katdeefa).
Tnorree
Toortooree tiV/
^^jJ or
by Europeans colleryhorn^
commonly
denominated
consists of three pieces fixed
one another, of a semicircular shape.
into
Bankd \x)b
as the
preceding one, but the upper piece turned
from the performer, forming
into the
it
shape of the
letter S.
Bdns-lee ^L-Ju
Sunkh .jSj^
or
or
flute.
conchshell.
It
frequently used by de-
is
votees; also as an accompaniment to the tumkee.
times they play
Nursingd
lxx-j^3
trios
and quartettos on the
Some-
shells alone.
a sort of horn.
Drums, Guitars, Cymbals, Castanets, &c. &c.
or snapping
or clapping hands.
Khunjuree
a of small
Chiikee ^S^s>-
Talee
the fingers.
the
jjlj"
^jS:\:>-
sort
tambourin, played upon
with the fingers.
Duff
(^ti or Duffrd\ji(^
or tambour
num," according
Gentius,
303.
to
de basque
Sadi Rosat\
tympa-
Pulit. p.
tambourin played upon with a
sort of bass
stick.
Daee7 u\jiw
foot
the largest variety of tambourin, being
and a half
to
two
feet in
from a
diameter, played upon with
stick.
T)hdl J^jiiJ
larger
drum
than
the
following, both sides
covered with leather, and played upon with the hands.
APPENDIX.
D^holuk u^yfeJ or Dholkee
(.^>Jt>^
paniment
Tubla
Jul?
the kind of
to the
^y^^ a
Pukhazouj
smaller
than the pre-
and only one side covered with leather.
ceding',
Meerdung
^JSt^bJi
drum which
kuncheean ka taefa^
is
an accom-
q. v.
kind of drum, a timbrel.
a couple of drums, played upon at the
same time,
one with each hand.
Nurgii
lc;J
Nuqara
sjiju
or
Ghurreeal ^J\iy^
a kettledrum.
a plate of brass for beating time.
Tukkoray ijSjy^ or Zayrbiim

one
Dunka
IxJJ
the
Tasa
(iÂj
called zai/r, the other
is
or
bass kettle
or
ketdedrums;
small
bum.
drum, middle
size,
between
nuqara and tukkoray.

or Tasha
-sll?
Murfa
liô -lu?
drum of a
semicir-
cular shape, played upon with two sticks, and invariably
accompanied by the next
Murfa
lir<
drum
leather, but played
Tubul JLJ
(i7iurfd).
like a (Vhol,
covered at both ends with
upon only on one side with a
an enormously
stick.
large variety of drum, used in the
of battle.
field
Tumkee iX*j
striking
a small circular brass plate, played on by

with a
it
piece of wood, having a knob at
the end.
Dhubboos (^y*^J
consists of a rod of iron
about a foot long,
with a knob at one end and a sharp point at the other,
having from
shook
wield
fifty to
rattle against
it
a hundred hollow rings, which
one another
about, striking their
used hyfuqeers^
abdomen of
when
who
a sudden with
the sharp point.
G^hurrd\y^^
or empty earthen
vessels, or water-pots,
played
upon with the hand.

(l:;-^'
or
called
lek Tara\Jv CS^,

latter name
by the
when with one

:
sometimes
it
steel
wire,
has nine or
APPENDIX.
li
eleven steel wires; but generally three, whence
from -^ three, andjU
Tumboora ^jyy^
strinffs instead
of wire.
Been
^^
a musical instrument
played upon with a bow.
like a fiddle,
^-'u^
a kind of violin, a rebeck.
or Vina
of seeiar, but having two dried
sort
hollow pumpkins (cucurbita melopepo,

the end of
by
name,
of seetar (gnitar), having catgut
sort
Sarung t^^J^Lo or Sdrungee ^jjLs
Rubab
its
string-.
IVilld.')
fixed to
with five or seven steel strings; described
it,
Wm. Jones in the Asiat. Res.

i^y^ as the preceding, but
Sir
Keenggree
having three or
four pumpkins, and only two steel strings; generally used
by Hindoos.
Qanoon
species of dulcimer, or harp.
Urgunoon jjj^î
Ragindla ^to t^ji
a kind of organ.
a kind of
Thdlee ^^J" a
earthen
Chukard
\j\Ls>-
violin.
dish,
flat
rattle a stick
Theekree uS^f^
on which they rub and
with both hands.
two
bits
of sticks or fragments of earthen
vessels used as castanets.
Doroo jjjt^
Surocl iijj^
a small double-headed hand drum.

a kind of guitar (or seetar), having catgut or
silk strinsfs.
Dupprd \j3
Munjeera
];r^=s:U
or Jhdnjh .fsrl^?
a kind of small cymbals
in the shape of cups, struck against each other, and
accompanying most bands.

Tdl JIj cymbals used by devotees, and frequently an accompaniment to the taefus.
Ghugree
^jj^l^jSone or
two hollow rings with pebbles
them, worn on one or both thumbs, and
Ghoonghroo
^j4^
little
rattled.
bells fastened to a siring, which
in
is
APPENDIX.
lii
wound round
the wrists and ankles, and which jingle at
every motion of the limbs.
Saz\\^
Seekhan
(Îsn.-;
of iron
a piece
about a cubit
with
long-,
whichjuqeers pierce their necks and cheeks.
An Arab
musical instrument, used by the Arabians
who
frequent the Malabar coast.
liAZEE
VII.
1.
Shut7'unj le^jtJ^
2.
Chowsurj^^
c^jV OR
GAMES.
or chess.
or Tiikhta-e-Nm'd
^J)
zsT
as pucheesce,
but using pasa (or dice) instead of cowries.
The
dice
are four or six-sided, four inches long and half an inch

thick on every side, and are
from boxes, and

3.
Chowjmr
thrown by the hand, not
lengthways.
fall
as the preceding, differing
merely
in the
form of the game.

4.
Geean-chowsur j>^y>-
5.
Gunjccfa .irsb or Tas
6.
Puchecsce
^..<-*s
celebrated
in
<;
^J^
or
cards.
This game
is
the most popular and
India (next to chess).*
* It
row
fig.
is thus played ; the board consists of four rectangles, with" their narsides so placed as to form a square in the centre (as shewn in plate vii.
2.) Each rectangle is divided into twenty four small squares, consisting
of three rows of eight squares each.

It is usually played by four persons,
each of whom is furnished with four ivory or wooden cones (called got orgotee)
of a peculiar colour for distinction, and takes his station opposite one of the
rectangles.
His pieces (or gotee) start one by one from the middle row of his
own rectangle, beginning at the division next to the large central space. They
thence proceed all round the outside rows of the board, passing, of course,
through those of the adversaries' rectangles, travelling from riglit to left (i. e.
contrary to the sun) until they get back to the central row from which they
started.
Any piece is liable, however, to be taken up and thrown back to
the beginning, as in backgammon, hy any of the adversaries' pieces happening
to fall upon its square; except in the case of the twelve privileged squares,
which are marked with a cross (see plate) ; in that case the overtaking piece
cannot move from its position.
Their motion is determined by the throwing
of six or seven cowries (i. e. shells) as dice, which count according as the
apertures fall uppermost or not; one aperture up, counts 10 ; two, 2; three,
3; four,'!; five, 25; six, 30; seven, 12; and if none be turned up, it counts
6.
throw of 25 or 30 gives an additional move of
At the last step the
I .
APPENDIX.
7.
Atha Chumuk
8.
Taq-jooft uiâ;^
Jjll?
9.
Nukk^ha-fnooVh
^yo
somewhat
CS^^tc^- \^\
like
Lyay
12.
Chow-gdn
or the
game of odd
^^^J or
or even.
Bliur-mooVh <V^< j^,
odd or even.
10. Chitpiii ci^^^Ci-o*-
11.
Ua
^J^
(^^*-s*-
or wrestling.
game resembling cricket
(or tennis),
but played on horseback.

13.
Mudrunggum
iS'ijXo
fnogol putthan
like
(four tigers
and sixteen sheep).
^^^ or
14.
Pdsay
15.
Mogol PuiVhan
dice
numbered much
of a square and oblong shape,
in the
^jl-^J
same way
J.^^)
as the
^played
European
like
the
dice.
game
of
draughts on a diagram sketched on the ground, or on a
board or paper, using sixteen cowries or gravel, pebbles,
16.
&c. on each side for men.
Mogdur j<i^
they frequently
make
use of violent ex-
ercise within doors, with dumb-bells or
heavy pieces of
wood, not unlike the club of Hercules, weighing from

eight to twenty pounds,
head so as
to
which
may
men.
They
hands and
which they whirl about the
open the chest and strengthen the arms,

account for their being excellent swordsstretch themselves at full length
feet, kissing the
and nearly touching
it
upon
their
ground hundreds of times, and
with the chest, but without suf-
throw must amount exactly to one more than the number of squares left to
enable the piece to go into the central space ; that is, as we would say, off
the board. It' it happen to stop on the last square, therefore, it cannot get
The players throw in turns, and each goes
off until you throw a 25 or 30.
on until he throws a 2, 3, or 4, when he loses the lead. If the same number
be thrown thrice successively, it does not count. The game is generally
played with six cowries, making the highest throw 25 (the six apertures up
then counting 12), hence it is termed ^?/c/ieesee (from puchees, 25) ; and the
board used is a carpet, ornamented and marked with different colours of
clotli sewed on it.
It is sometimes played by two persons, each taking the
two opposite rectangles with eight pieces, a:id i)laying them all from the
rectangle next to him
the game continues till three of the players get out.
They never play for money.
:
APPENDIX.
]iv
fenng the body
come
to
contact with
in
sions a great exertion to the
which occa-
it;
whole frame. This
is
called
Dund.
Amono"
N OS.
the respectable classes,
above are much played
1, 2, 3, 4,
among
5,6, 11, and 16
the vulgar, Nos. 8, 9,
10, and 13
among
13, and 14
and among the children of the
^^}^
^]^
Ank'h'moochanee
Talum-tola
Nos.
CHILDREN'S PLAYS.
iJ^-"* -vî
or blindman's
buff.
/Jll
iJjj
Bagh-bukree
latter,
and 15.
6, 7, 9,
VIII.
the children of the former, Nos. 12,
csS^,
ht.
-^V
Tiger and sheep
Second var. 3
baghs (tigers), and 13 bukrees (sheep).

Cheel jhupia ^^--y^
iSfrf"
^^^ unlike our
If a person raise his hands at the
p'hurpur (when he should

derately tickled by
all
not do so), he
lit.
Jhar bandra \ji^\iy^^
Gudda
most immo-
is
the blind king.
the game
Gillee dundoo ^Sjj ^J^
is
of the word
the party.
Undhla badshah Ûjb hbSJ\
short stick, which
rules of contrary."
call
of tip-cat.
Gillee
is
the
struck by the longer one called dunda.

{lit.
the tree-monkey
the circumstance of one being
so called
mounted on a
from
tree.) or
'Dab-dubolee ^^^.^ <-->U.
Bhooroo cK'hub-ja
Sjij
ti
l>-c-^^^,^
b \Xi clX
jj^
Ek
or
something
like
tard or
Do
blindman's buff.
Gulgul kooppay ^^S ^JsL or Kooppay-mdee t^\< ,^S

Ageel-jhup t_,v;^
J^^
Ekpurree subsurree
marbles
Goleedn
or
marbles
consists of
tard
a second var. called
chucking a number of
into a hole.
^J^Sor
marbles, played into two holes, the player
APPENDIX.
Iv
a pice or two each time
wiiitiing
another
his ball strikes
or enters the hole.
l)all
Ekkul khwajay ic^V^

two
ij^^
the player counting" one each time his ball
holes,
goes into a hole
strikes another ball or
counts ten
first
played with marbles and
'j'ô
The
the winner.
is
and whoever
loser
punished
is
in
various ways.
Sut k'hooAAee lS^^-^
Lon-pat
ciL^b jj^
t::.-^J
^S^ .*L>j^
Iloordoo or Kubnddec
game among
boys,
one of which takes
parties,
Tora or P'^wZ/a
who
One
the other on the other.
kubuddce," passes
station
on one side of a
made on
the ground, and
its
or ridge called pala ju
line
and
to return
touched
the
supposed
is
game.
seized
But
if
own
be
to
the
touch one
to
If he be able to do
of those on the opposite side.

to his
Kubiiddee
boy, shouting
and endeavours
this line,
iL^J-'jl^'
divide tliemselves into two
this,
party, the boy that was so

slain
that
is,
he retires from
boy who made the
assault be
and unable to return, he dies, or retires in the
The
same manner.
some remain
assault
is
thus
and that party
sides alternately,
after
all
is
made from
their opponents are
Thikkree-marX< ljJ^ throwing
the two
victorious of
which
slain.
a thikkree (or a
fragment
of an earthen vessel) so as to glide along the surface of

the water.
Boojha-boojhee ^^.^p-^
he
is
is
Vt^ one's
desired to guess
not
unbound
'Yookkhay ^^j^
Ghvom ^yf
till
who
it
eyes are bound up, and
was
that touched
him, and
he does guess.
stick
buried
in
the earth to which a string
previously fastened, and by holding which they run

:
''
,
circle.
is
in a
APPENDIX.
Ivi
Boontee or Chundoo jXj>'
doojX^
it
f^\j\
^^y.
a cap
Luiioo
it
up and
^ or
pelts
Kan
itself alternately
)L) ê>a\s
chittee or
in
is
2d.
up against a
set
aimed by each
throwing
it
down
tops.
-
-^)^^
reel with a cord fixed to
Qazee moolla
is
at the others.
it
Chukkree or Chukkee ^Sf'

winds
stone
whoever succeeds
three times;
takes
which a chundoo (or cap)
wall, at
Ooran Chun-
1st.
and they run away.
it,
Bumd Chundoo ^S:>s>' Uj
var.
thrown up, and whoever gets
is
the others with
pelts
its
^ bandalore
a small
centre, which winds and un-
by the motion of the hand.
Suwaree
,^j\y^
^'^\^
or
holding by the
ears, while the adversary strikes a piece of
wood sup-
ported on two stones and attempts to throw
down.
J^
P^hissid-bunda ]Xj
sliding
down
a tank or river, a sloping stone, or
Ooree murna uÛi
tjsj^
jumping from
it
the smooth banks of

hill.
a height into a tank,
well, or river.
Puttung Ooranu\)\\\
i^J^
comprise three varieties.
which they use

vol.
ii.,
men
in
silk line.
p. 14,
they
years, even,
Flying kites; which latter
lit.
1.
Kun-kozoa \S ^^ in raising
M. H. Ali justly observes,
Mrs.
fly kites at all
engaged
ages.
in this
have seen
amusement,
alike
unconscious that they are wasting time, or employing
They
in pursuits fitted only for children.
the
flat
roofs of the houses,"
frequently from a plain or
place)
where
it
are flown from
(by the lower orders more
common,
or, in fact,
from any
common with the men to take their

They are much amused by a contest
it is
seat at sunset.
with kites, which
is
carried on in the following manner.
The neighbouring gentlemen, having

selves with (silk) lines previously
provided them-
rubbed with paste and

APPENDIX.
Ivii
covered with pounded glass" (mixed up with any glutinous substance, generally the juice of the pulp of the
small aloe plant, aloe perfoliata,Ferfl.X.)
which, when brought
kites,
by a current of air,
the topmost string cuts through the
under one" (usually the reverse

in the art, as
down
falls
in the
hands of an adept
know from personal experience),
the kite, to the evident
much
were a prize of the greatest value
it
idlers
shouts and hurrahs
seek to gain possession of the toy, with as

as if
when
amusement of the
who with
or roadways,
in the streets
raise their
contact with each other
in
avidity
however,
from the numerous competitors, and their great zeal

obtain possession of it,
skill is
shewn
his adversary's
means of a
the
is
by which he
kite."
kite. 3.
Puttung or chung
a large square kite, four feet by
thin
rattan stays,
unlike that of the iEolian harp;
than one person to hold
it.
thin rope instead of twine,
with a lantern fastened
G^hirka
or
^j^ a
ij^-^jj
his
of
to cut that
is
raised
by
in
shape)
(^,^X5>-Ij
i^S^
five,
bent back by
which produce pleasing sounds, not
very windy weather, when
Gop^hin
enabled
is
Tookkul ^J^
2.
to
Much
keep
to
and resembles (except
thin string,
European
usually torn to pieces.
endeavours of each party
in the
string uppermost,
it is
it
it
can only be flown in
sometimes requires more

It is raised
by means of a
and sometimes flown
to its
long
at night,
tail.
sling.
little
pole fixed in the ground with another
across resting on a pivot; a boy sitting at each end, with

his feet
touching the ground, whirls round, whereon
makes a creaking
Guddha guddhee (J^J^
IX.
it
noise.
U&Jc>
lit.
jack and jenny-ass.
ATUSHBAZEE ^j^J^l OR FIREWORKS.
These intheEast are superb. They are of various forms, re-

APPENDIX.
Iviil
presenting animate and inanimate things; such as trees, tigers,
men,
elephants,
Putakhd
\s>-\2j
sea-fights, eclipses of the sun
and moon, &c.
or crackers.
Ch' hooch' hoondree
^jJjy^"V^
a sort of squib held
in
the
hand.
Mahtab c-jIh^
or
blue lights.
Goolrayz \lj^ or 'Kurrayla\iJ>
Nuktec Mahtab
2d. var.
or matches, with or with-
out stars.
Ahunee Nulla\i
<:J&^
,
made
candle,
or Bhooeen
Nulla%
^j-.^-^.
of iron, bufTalo-horri, or
on the ground.
Dum
2d. var.
or Roman
bamboo, placed
Nulla ^/t)
-ditto,
but
with occasional globes of bright light bursting up.
HutK' -nulla
-^ ditto, but
ilj
Phool-jhurree or
small, held in
Phukna l^^^
the hand.
<^ji^J\'^
V.
2d.
ditto, with
flowers.
Tara Mundul /Jj^

anon
Huwaee
stars burst
the
like
Dumnulla, but ever and
up of a sudden.
jjU
common
the
rocket with a small
^y rockets without
staffs,
staffs
which run on the ground.
As mane e Ch
Chukkur-ban jjV.^;^ ^'

piece of bamboo placed
2d. var.
Bhooeen Ch: tj^^^^ U--JV

first to
it is
or
thrown
diver; so
lit.
called, because,
Andr J<)\
lit.
being
itself
it
above water.
an egg; so called because the composition of
the following
the right and
water (river or tank) when
into
dives, and every now and then shows
Undd \^\
'^
placed
left alternately.
Gotta-khorj^ )o^
lighted,
hand and whirls round on
on the ground, and whirls round

then to the
^Jo ^^k>- tJU.*;!
horizontally on another fixed in
the ground, or held in the

pivot.
rocket.
or rockets with stars.
(JiJ>>-
Hinggun i^X^
Nurree
Ban
(_>U>- or
Holuqqay
\yJ
is
put into an egg-shell.
a pomegranate
or Toobrcc ijjiy flower-pots.
APPENDIX.
Tola
ujj
or a straight squib.
lix
Jungce Tota vy iJî>-
2d.
or a bent (serpentine) squib.
Gujga
Ixsr or
Mayndhul JjbJCwo
a fruit (Guilandina bon-
when
duccella, Lin.) so called, filled with composition;

lighted
thrown amidst the crowd.
is
it
It bursts
with
an explosion.
Ndriel
fjj^j\j
Kuweet
or
cocoa-nut;
lit.
tJL^^^
/<7.
wood-
apple; so called from the shells of these fruits being
They
with the powder.
Bich-cK'hoo ys-^^
Kantd
li)u
lit.
burst with the report of a gun.
Scorpion.
a large hollow species of thorn filled with
and exploded.
2d. var. Ilathee
the air: otherwise
Sowkujid kee joree
Kanid
If a stick be fastened to
larger thorn.
filled
powder
liDl^^^^'lfe
it it
ascends
in
remains on the ground.
it
i^j^
ls^
^'*'
^^^'
""'^^^
Two
wives.
tubes like those of rockets fastened together, which strike
each other alternately on the ground.
Dhdn
(û^t>
staff
Erundee
or
with powder, with a small
rice husks filled
attached to them.
i^^Jj^
or the shell of castor-oil seed,
filled
with the
powder.
Ungoor ka mttndwd
o jyvii
ijJLa:
in imitation
of clusters of
grapes hanging from a shed.
Shoala
XxJjt
Asman kay Kuweet
CJi-î
Bhoeen champa w*>-
^^
i^-y^.
Besides these there are
^j\a^]
'
many
others such as those already
alluded to, formed in imitation of natural objects, of which
it
has
not been thought necessary to give any particular description.
GLOSSARY.
A.
Aba Uc
a cloak or habit
and open
Abeer
worn by
dervises, &c., very loose
in front, not unlike a boat-cloak.
j^ a grateful perfumed powder.

what
most generally used,
is
is
or the powder of the bark of the

fera
Lin.) or of
indica,
The
the
mango
and
rice flour,
tree
(mangi-
deoodar (uvaria lon-
gifolia,
Roxb.) camphor, and
kind
prepared with powered sandalwood or uggiir
is
(wood
aniseed.
camphor, and
civet cat
and sprinkled on clothes
famed
Sss:^\
for
its
the
is
ii^^J^
sifted,
and
rubbed on the face or body,
to scent
them.
Beejapore
is
randa or abeer.
name of an
arithmetical verse, the letters of
which have different powers, from one

as follows
rose flowers,
perfume, pounded,
The dry powder
mixed.
superior
kuchoor (curcuma zerumbet, Roxb.) or
aloes),
ambi huldee (curcuma zedoaria, Willd.)^
Abjud
simplest,
composed of
to
one thousand,
GLOSSARY.
plant)
huldee, curcuma longa,
amomum
sont,
Ixi
(or turmeric)
Liti.
zingiber, Lin. (or dry ginger)
sun, allium sativum, Lin. (or garlic)
khoolinjan, or
kooleejun, alpinia galanga major, Rottl.
galangal)
(or greater
baee-burrung (a kind of medicinal seed)
long^ eugenia caryophyllata, Lin. (or cloves)
henbane)
ammi,
equal
to all the
an equal v/eight;
Lin. (or Bishop's
a fine powder,
given mixed with
JW from amal
deeds of
evil
angels,
actions
men
These, reduced
to
water.
and namu history,
which
in
ajioaeen,
seed), a weight
warm
actions,
all
the
good
are written by the recording
Keeramun and Katebeen
the right
weed
above put together.

is
(God's) book of remembrance,
and
khoblack
chooree ajwaeen, cleome viscosa, Lin. (or
sison
Amal-namu ^\j
hyosciamus niger, Lin. (or
cleome), of each
viscid
ghor-
butch or attivussa (or a kind of medicinal root)
rasanee ajwaeen,
luh-
the former, sitting on
hand of Jehovah, notes down
all
the
good
the latter, on the left hand, records the evil
deeds.
Arfat
oU-c a
mountain near Mecca, from which, among
other ceremonies, the pilgrims

holy
monument
distance.
It
situated
make a
procession to the
on another mountain
at a little
was on mount Arafat where the Moha-
metans imagine Adam, conducted by the angel
met Eve,
after
G abriel,
a separation of two hundred years,
in
consequence of their disobedience and banishment from

Paradise, whence he carried her afterwards to Ceylon.
Eastern writers
make Adam
of a prodigious size
most moderate giving him the height of a
tall
was seventy
tree, whilst others say that his foot
the
palmcubits
long, and the rest of his body in proportion.
Ata
pounded
wheat.
finer part or
wheaten
\jT
Azan ^j\
or
summons
When
to
flour,
sifted
it
affords
myda
and soojee the coarser,
the
q. v.
prayer, proclaimed by the mo'
GLOSSARY.
Ixii
wazin (or crier) from the minarets or towers of the

mosques.
It is
same
the
tukbeer^ q.
as the
except
v.
omitting the sentence qud gamut sulat.
B.
Beera or Beeree (pan kay)
made up
Bhung i^S^
ci^
V.
the
name of an
^ parcel
inebriating preparation,
with the leaves of the ganja or

It
in
is
bhung (cannabis
made
sativa,
a liquid form, and chiefly
Mohummudans and
drank by the
lowing
of betel leaf, &c. called pansooparee, q. v.
Willd. or hemp).
I^SlVq
iS u^
^ji:i
The
Mahrattas.
fol-
a recipe for the same.
is
o? siddhee (hemp) leaves, washed
(three drams), black
pepper four annas weight (or
forty-five grains), cloves,
anna (or eleven and
water, one tola
in
nutmeg, and mace, of each one
one-fifth grains)
weight
the leaves and other ingredients with one
triturate
pao (eight
ounces) of water, milk, or the juice of water-melon

or
seed,
It
is
cucumber
insT
employed without the
usually
rendering
it
seed, strain and drink the liquor.
highly inebriating.
It
is
spices; the latter

a very intoxicat-
draught.
Bismilla m\ *j
or
frequently
going
to
In the
used by
name
of
God;" an
Mohummudans,
commence any
thing.
At
ejaculation
especially
when
the beginning of
the chapters of the Qoran, and indeed prefixed to al-
most every Arabic, Persian, or Turkish book,
is
the
following line
Bismillah hirruhman nirruheem,

the merciful,
either for
name
of God,
ornament or mystery, the connecting stroke
between * and
Boza or Boja
In the
the compassionate," generally extending,
l:>-v V.
(_^ to
\)^
an uncommon length.
'^
^^
name of
a fermented liquor
GLOSSARY.
Ixiii
ohtained from a grain called ragee ^S^j
muti-
alias
(cynosurus corocanus, Lin.), or juwar,
ruzoee ^^jji^
alias jaree (holciis saccharatus,
mented with nee?n kay
c/t'Aa/
Lin.) great millet, fer-
(barkof the margosa tree
(melia azadirachta, Lin.), and further
made
intoxicat-
ing by the addition of bichnag i.ûasT' or poison rootIt
somewhat resembles country beer, and
in the
Bundugce
is
chiefly used
higher provinces of India.
^>^ a mode of salutation.
Vide Sulam,
in Gloss.
C.
Chiksa ~-X>-
a perfumed powder,
recipe for the
Take
o['
composed of a variety of
The
odoriferous substances.
an elesrant
is
same:
surson kay beej
^j
^Sjy^j^ or
Roxb. a kind of mustard seed

,-jA-J
foUowingf
-ijiîi aloe perfoliata,
sinapis dichotoma,
or kown-ar kay beej
Lin. or aloe plant seed
bunnolay, or kitpas kay beej
.^
4j>U^
gossypium herbaceum, Lin. or cotton seed
Ij
or
JvJ
of any one
of these a quarter of a seer or eight ounces: o? gay ho on
kay aUi
\j\
^^xjj^triticum Lin. or wheat flour; or
chunnay ka aUt U| l^-:*^ cicer arienatum, Lin. or
powdered Bengal horse gram, of
either a quarter of a
maythee i<.$V* trigoiiella foenum

graecum, Lin. or fenugreek seed; and gheoonla or gew la
seer or eight ounces
jljj-^, of
each a quarter of a seer or eight ounces:
ambee-huldee ^^jla
^<*Ji
curcuma zedoaria, Roxb. or
turmeric-coloured zedoary, one-eighth of a seer or four
ounces: nagur-tnotha
l^yeÛ
cyperus juncifolius, or
cyperus pertenuis, Roxb. or rush-leaved cyperus, four

tolas or one
ounce and a half: khush-khush (As*
papaver somniferum, Lin. or poppy seed; sundul
santalum album, Lin. or sandal wood; sundul ka putta

CJ IxJAx-s folium santal. alb. Lin. or sandal
of each two tolas or six drams
kuchoor
wood
leaves,
j^ curcuma
GLOSSARY.
Ixiv
Roxb, or zerumbet zedoary
zerumbet,
bawuncheean j^Li^jb
j^,L:^;
putchapan
jXJ^
balay kee jur
andropodon muricatum, Kcenig. or cusscuss root;
j5>-
ubruk tiXji or mica (erroneously
nuk or nuckholay i}^4^
called talc)
t-l>^
V.
Ij
bag-
puVhur
kay
phool, cy^,
(^ j^. lichen rotundatus, Lin. or rock
lichen, of each one io/ or three drams: kafoor j<^
laurus camphora, liin. or camphor,
or forty-five grains
or aniseed, half a tola or one

L>j
quarter of a tola
son/w-aJjjpimpinellaanisum, Liin.
dram and
a half: oorf,
styrax benzoin or benzoin (vulgo benjamin)
chce ^5^*1
moms;
amomum cardamomum,
eela-
Lin. or carda-
long tJ^J^y eugenia caryophylla, Lin. or cloves;
darcheenee
^J,.>-^'j laurus
namon, of each
cinnamomum, Lin. or
cin-
a quarter of a tola, or forty-five grains
jap''hul jjûs- myristica moschata, IVood. or
nutmeg:
jowtree i.J/^ myristica moschata, Wood, or mace, of

each two
The maythee
maslia., or thirty grains.
be toasted with any of the
first
is first
to
three kinds of seed, then
well dried, pounded and sifted, and mixed with the other
ingredients, which are likewise to be previously reduced
powder and
to a fine
generally mixed
In using
sifted.
of water.
scented
oil), instead
people,
when many of
powder
this
up with phool-ail ka
tail (or
The poorer
it
is
sweet
classes
of
the above substances are not
procurable, prepare the chiksa with only a few of them.
ChooTioay ^^jS=in
water,
pot
till
S,s>-
is
dried
(/. e.
in the
one or two begin
pounded
Chitkku?^
paddy,
rice in the husk), well
sun
then toasted
to burst
in
an earthen
open, after which
in
a wooden mortar and winnowed.
â
weapon, resembling a quoit
soaked
in size
it is
and shape,
used principally by the Sikhs, consisting of an iron ring

with a sharp edge, which they throw with great dexterity,
and usually carry several of them on the head,
fastened to the hair.
GLOSSARY.
Chukoleean
alias
Sootreean
wheat
sisting of
^,J^
made
flour
^'^^ ^""
formed
into small
A man
through a
field
and
gum
first
scraped
gurm
salt.
the exudation of the flowers of
with the dew, and prepared
drug.
c^V^^
into paste,
and Vhimda mussala^^ and
V.
boiled in water together with meat,
cakes, and
Chums u^jf-
Ixv
for use as
hemp
collected
an intoxicating
covers himself with a blanket and runs
of
hemp
early in the morning
of the plant naturally adhering to
it,
the
dew
these are
and the blanket afterwards washed and
off",
Both products are boiled together, and an
wrung.
The
electuary formed.
above the goorakoo
quantity of five grains, placed
(q. v.)
and smoked, proves speedily
intoxicating.
Circumcision
is
The
performed
operation, as practised by natives in India,

in
manner
the following
a bit of stick
is
used as a probe, and carried round and round between

the glans and prepuce, to ascertain that no
unnatural
adhesions exist, and to ascertain the exact extent of the
frcenum
then the foreskin
is
drawn forwards, and a
pair of forceps, consisting of a couple of pieces of
split
bamboos (five or six inches long and a quarter of an

inch thick), tied firmly together at one end with a string
to
extent of an inch, applied from above in an
the
oblique direction, so as to exclude about one inch and a

half of the prepuce above and three-quarters of un inch
below
it,
occasions a
this state
of suff*ering
the forceps severely grasping
considerable degree of pain
but
does not continue long, since the next thing
Gurm
mussala
JLj^
or
warm
to
be done
spices, includes pepper,
cloves,
cyminum, Var.}, and

mace, cinnamon, cardamoms, shah zeera (cuminum
spices, comcheenee, cubebs; Thunda mwssaZaJ U^^JO^ or cold
cuhcb
prises chillies, onions, garlic, ginger, turmeric, coriander and
tamarind, &c.
cummin
seed,
GLOSSARY.
Ixvi
is
the removal, which
is
executed by one stroke of the
The haemorrhage
razor (drawn directly downwards).
which follows
is
inconsiderable, and readily stopped by

is
put
dammer
(or
the application of burnt rags or ashes; over this
a pledget, with an ointment prepared of
country rosin) and gingilie

I
have seen adults undergoing
who were
mosis,
(01. Sesam. Oriental.)
oil.
this
operation for phy-
required by the native practitioners to
confine themselves to their beds for ten or fifteen days.
The
applications
wounds
the
The most common
various.
the
to
wound
daily with the
were
these cases
in
practice
was
to
fumigate
smoke of benjamin, and apply
the ashes of burnt rags, which were sometimes kept on

for three
days.
kindly and rapidly
much more
found the wound heal
common
by our
dressings of white
ointment or Turner's cerate.
D.
Daer Îj
there are four kinds of Daees^ viz.
1.
Baeejiin-
naee^ a midwife; commonly called simply Daee.
Daee doodh-pillaee,
a wet-nurse;
by the familiar term A7jna.

nurse, or a nursery maid;
Daee
4.
monly
asseel, a
called
lying-ill,
Daee
commonly
maid servant, or a
k'hillnee, a
dry
called Ch'ho-ch'ho.
lady's
maid; com-
Mama. A midwife geneattending upon a woman at
her fee for
from the
nobility,
twenty or twenty-five rupees;

of a lungga, a saree, and a
teaz, an
commonly denominated
3.
merely Assecl or
rally receives as
her
2.
jewels
a suit
cliolee^
to
the value of
of clothes, consisting
or an eezar,
pesh-
unggeean, a koorfee, a dopuita, and about ten or
twelve rupees in
money
from the middling
a saree, a cholee, and five or ten rupees
classes,
and from the
poorer classes, one and a quarter to two and a half rupees, and sometimes a cholee in addition
to
a rupee, her lap
fling
recompense
in
is
filled
or, in addition
wilh pausooparee, as a
tri-
return for, and emblematic of, her
GLOSSARY.
having
the mother's lap with the infant.
filled
more
statement,
Ixyjj
especially applicable to
part of the country (Hydrabad).
Another
particular
Nobility
1.
suit
of clothes, value from twenty-five to one hundred rupees;

cash,
fifty
one hundred rupees; jewels, one
to
one
to
hundred rupees worth, with sometimes a pension often

or twelve rupees per
mensem
the period of suckling-,
for
life.
Her salary, during
from four
is
to ten
rupees per
month, exclusive of food, which among the great

sumptuous, that
health
the
moment, however,
of a wet nurse
man of
their
high before
They
relished.
little
ill,
live as low,
they get
compara-
a change which
is
and one who
caste,
is
married
She moreover receives presents
two great ones,
viz.
and at
and a cholee,
at the
extra.
to
the value
anniversary of the child's
The
marriage.
his
Middling class:
;
month
at different feasts, such as
Eed-ool-Jitr and Buqr-eed
four or five rupees, with or
sem
for the
minor ones of Akhree char shoomba and
Shub-e-hurat^ as well as
birth,
for
She has three meals a day, which,
of the nurse.
at the
acquire the temper and dispo-
to
family, costs from seven to ten rupees per
and
very
are very particular in the choice
though constituting part of the dinner cooked
at the
very
good
they take none but a respectable wo-
own
they suppose the child

sition
becomes
it
make her
displeased with her, and

tively, as she lived
is
so long as the infant enjoys
is,
present
consists
without victuals,
a saree
of four or five rupees.
Salary, six or seven rupees per
plenty of the daily food of the family.
On
of
2.
men-
dismis-
sing her, a suit of clothes of from ten to twenty rupees,
and
in cash
eight or ten rupees
Poorer orders, have

lowest caste.
till
also nurses
Moosulman
no
ornaments.
3.
from among people of the
children are generally suckled
they are two years and a half old, which, agree-
ably to the Shiirra,
is
the period within which the wet
/2
c;los>;ary.
Ixviii
nurse
considered as the child's foster-mother. (Vide
is
time, she
is
woman
suck another
If a child
p. 145.)
not his foster mother.
It
is
during- that
not unusual to see
children of three and four years hanging about their
The females among
mother's breasts.
ever suckle their
ly'
for they consider
it
own
offspring, but
employ a nurse,
weakening-, and detrimental to the
The
beauty of their form.
wholesome
the nobility scarce-
which
diet
for the wet-nurse consists in
polaoo^ birreeanee,
fish,
is
considered
the following
khoorfai/ ka bhajee (portulaca
oleracea, Lin. or purslane), umbotee kay bhajee (oxalis
wood
yellow
hiii. or
corniculata,
sorrel),
paluk
kay bhajee (or spinage), chookay kee bhajee (rumex

cabbage. Those
vesicarius, Lin. or country sorrel), and
which are considered unwholesome, and

from, are the following
Lin. brinjal or
eg-g-
to
be refrained
bygun (solanum melong-ena,
plant),
ambaree kee bhajee
(hi-
biscus cannabinus, Lin, or ozeille, erroneously called in
Bengal
sorrel),
(amaranthus
rantia,
kay
inaai
Iristis,
bhajee^
or sada
Lin.)^ maythee kee
bhajee (trigonella foenum
None
grsBCum, Lin. or fenugreek greens).

are good except
dais (or peas)

diatus,
noteea
kurayla (momordica cha-
Lin.).,
moong
of the
(phaseolus ra-
Lin. phaseolus aureus, Roxb. green gram, or
rayed kidney bean), and cooling
articles,
such ascucum-
bers, carrots, turnips, and potatoes.
Dal J'j
a round
flat
ornament, of the
crown piece, made of
and shape of a
stone, bone, or mother-of-pearl,
worn by fuqeers round
the
means of silk thread, which

of holes.
size
The ornament
right ankle,
suspended by
is
passed through a couple
itself
hangs immediately below
the outer ankle-bone.
Doiiincean j^Li.tt>
inans called
ihe females of a
dom
of females only.
(*j<-J,
who
The
low caste of Moosul-
sing and play in the
company
instruments they play on are the
GLOSSARY.
dJwl (or
Ixix
kind of drum), and immjeeray (or a kind of
cymbals).
Dozanoo
U^^
bjjihnu
kneeling-;
mode
left
it is
vljj'^
sitting
'^^*
different, liowever,
of kneeling
on two knees, or
from the European
they rest the body, or
upon
sit
tlie
placed horizontally with the sole turned up-
foot
wards, while the right foot
placed perpendicularly,
is
with the great toe touching the ground and heel up,
In repeating prayers
the hands resting on the thighs.

in this position,
the heart.
moved from
the eyes are directed to the region of
may
its
observe, that the right foot
original j)osition, while the left
is
is
never
altered
of making sijdah (or touching
to the vertical in the act
the ground with the forehead), and placed again in

horizontal posture,
sole of
when
the person praying
sits
its
on the
it.
Dumree j^'UJ
a small
copper coin current
the Carnatic,
in
four of which go to a pice.
Dur-gah
ilT^J
tomb or
There are two noted ones
shrine.
kind near and at Mangalore.
The
of
this
at
the village of Cuddry (two miles off),
Sheikh Furreed ka Diirgah.
is
fir.-it
It consists
of a hole
tance (they say
The
openino-
is
is
all
said to lead
way
the
to
to
in
composed
the centre of the side of a perpendicular rock

oflaterite, which
situated
and called
a considerable dis-
Ilydrabad, 450 miles).
square, about six feet above the ground,
ascended by a Hight of stone steps rudely constructed,

and just large enough
The cavern
size of
in the
it,
is
to
as none dare venture
in.
Adjoining
is
rock, and of inconsiderable size, which at
trance has been built up

for people to
creep
in
by
open within (or exposed

tered.
allow of a person to crawl
in.
very dark, and no one knows the exact
Avitli
stone, and an
as in the other
to
but
the air) after
Tradition states that, about one
chasm
its
en-
opening
left
this
it is
is
found
once
(mi-
hundred ytars
GLOSSARY.
Ixx
ago
being A. D. 1832), there was a peer named
(this
Sheikh Furreed,who\\kew\se made another similar

(e. e.
days, but worshipping
world)
in
Hindoostan.
God and living retired from the

He resided at Cuddry for twelve
years, during which time
remaining
for forty
and speaking
he used
days together
observe chillas^
to
in the
cavern, seeing
nobody, eating and drinking nothing;
to
days were over, he was wont
after the forty
to
con)e out
days, but partake of no other food but
for four or five
the leaves of a plant (since
bootee (the latter

sort
cAiV/a
neither speaking, eating, nor drinking for forty
named
after \\\m)^furreed-
word signifying a medicinal herb), a

grows wild
of shrub which
jungles, and has a sweetish taste
during these days, said prayers
in
the surrounding
he drank water, spoke

in
an adjoining stone
building, and then retired again to this cavern to per-
form another
forty
days
chilla,
At the end
and so on.
of twelve years he disappeared, and
it
is
said, this be-
ing the road to Mecca, that he set out for that town
by
subterraneous route, and has never been heard
this
of since.
Moosulmans
resort hither occasionally,
and
on Fridays (their sabbath) cook victuals, and having
them while burning incense
in his
them among ihefuqeers resident
there,
who have accompanied them.
If a
name,
distribute
as well as those
durgah be
situated in a
place where no food can be
dressed (from want of materials or otherwise), they take
sweetmeats with them, which they substitute

This durgah
is
in the
charge of a
in its stead.
fuqeer, who
receives
(or rather helps himself to) the offerings that are
by
visitors,
When
cave.
another
known
and which are placed
is
he dies (the
at the
office not
made
entrance of the
being hereditary)
appointed, the one best qualified from his
piety and zeal.
The committee
successor consists of the
four principal
for electing a
mukkanwalay
GLOSSARY.
(peers),
Ixxi
residing at the four principal
mukkuns
(or
Man-
houses of peers), spiritual guides (so called) at
galore, and six or ten of their mooreeds (or disciples).
On
such occasions numerow^fuqeers are likewise present.
The
four peers having
sion, appoint either
the deceased,
if
come
an unanimous conclu-
to
one of their disciples, or the son of
he be found duly qualified.
days of the Sooltan (Tippoo), the individual

of this durgah used
receive (by order of the Sooltan)
to
rupees corresponding
vessels
number of masts of
the
to
ship three rupees, pattamars^ &c.
place has fallen into

is
likewise
the
The
second
hands of the
takes place, on which
festival
durgah
is
situated
is
buried here, whose
name
it is
Malabars (a Hindoo caste), but
sorted to
also
it
Lamps
bears.
chiefly visited
by
by Moosulmans
Most Hindoos, however, frequent

These durgahs are
Furreed's durgah.
when people
re-
are desirous of being freed from
any distemper, misfortune, &c.

is
long tomb
Loio hiingur Shah
are burned here every night, and
and other Hindoos.
on the
Mangalore,
at
consists of a large
with minarets at each extremity.
Sheikh
Here
immense concourse of people assemble.
banks of the river, and
(afuqeer)
British.
pagoda (or Hindoo place of worship)
where a grand annual

occasion an
two rupees, munjee^
has been abolished since the
this rule
the
roads or harbour; for every
that entered the
&c. one rupee
In the
charge
in
If the individual
who
enshrined in the durgah have been wealthy, large
dinners are provided, /êe/?a offered,

tributed to any
who choose
to
and the food
partake of
it;
dis-
there be-
ing sometimes kunchnee ka taefu (bands of dancing

girls) to entertain the
ofuests.
A mono-
the arreat
takes place on every night of the year (and
observed
in
the
classes of people,
day time)
every
once a week or month.
but
among
is
the
this
never
poorer
Monday and Thursday,
or

GLOSSARY.
Ixxii
E.
Eed-gah or Numaz-gah
Îfjlr
i^Juc
of festival
Hi. a place
or of prayer: a building generally situated without the
town (often amidst gardens), erected on a
walls of a
platform or a pediment three or four feet above the

level of the
ground, and on an eminence, consisting of a
square wall with two or more minarets, and havinothe centre,
on a
level with the
j^ (or pulpit),
which forms the mimbur
the khootba Jjas- (or sermon)
in
ground, three steps,
from which
read on particular
is
occasions, or on particular feast days,
such as those of
buqr-eed and rumzan kee eed, which occupies from an
hour and a half to two hours.

in
step;
Abu Bukur
Prophet,
successor) on the second;
{h'\9
on the third or lowest; but

rate
we might descend
upon the middle
it
Oosmun^ observing
to the
as the
sermon; since then

is
It is said that the
addressing the congregation, stood on the uppermost
at to
any other
one from which
has continued
post,
durable,
deliver the
to
This building
so.
people to as-
for
hear the khootba read.
building
brick
that at this
bowels of the earth, fixed
merely intended as a signal post
semble
Oonmr
bamboo, or
might answer the same purpose, but a

is
usually
preferred,
being more
as
and affording individuals an opportunity of
handing down
their
names
to
posterity,
the expence of erecting them.
It
is
by being
at
by no means a
sacred edifice.
Ehrofn
(]/S*-i
putting on the pilgrim's habit
tain distance
from Mecca.
habit
interdict
they
when
While they wear
themselves
all
at a certhis
worldly
mean
enjoy-
ments, &c.
F.
Fanam
a small silver Madras coin, value about twopence.
Fateeha jsr\i
the offering
up of prayers
for the remission of the
sins
Heaveii of the individual
in
Almighty
to the
and the acceptance
whose name
it
is
into
desired,
GLOSSARY.
Ixxiii
be he a saint or sinner, rich or poor, old or young'.

saying,
It consists in
a
this
For such or such a one
prayer;" then repeating' the
first
offer
chapter of the
Qoran, which comprises the following short prayer:
God,
Praise be to
merciful, the
we
worship,
Direct us
whom
whom
It
is
Lord of
the
King of
creatures, the most
Thee do
and of Thee do we beg
assistance.
way
of those to
way,
the right
in
all
in
the
thou hast been gracious; not of those against
thou art incensed, nor of those
who go
called also theyaêe/i chapter, followed,
astray."
when pray-
ing for the souls of the dead, by the hundred and eleventh
chapter, termed Qoolhoo-oollah
thrice over,
is
whole Qoran
which
considered equivalent
to
read
latter, if
having read the

be derived from
for all the blessings will
Sometimes merely these
the one as from the other.
prayers are offered, at other times oblations are also
made
at the
same time. Reading or
over any kind of food previous

so
commonly done,
sequently
kinds.
an
is
perforniingyir/^ccAa
not enjoined in
the
Fatechas
innovation.
Qoran
are
of
is
con-
various
(Vide Index.)
FateehOj Neeut khyr kee .c^\i

tention,
and khyr good
of the living,
^S
i.
vfP^
"--^
from
e.fateeha offered
in contradistinction to
Fateeha, Suhtiuk, vulgo Sanuk
name of
,'sc\i
in
neeut inthe
name
otheryaêeAas, which
are performed for the dead.
uUnXs?*
sanuk
is
the
a small earthen pot, seven of which are used
at this offering.
is
which
to distribution,
They
are
filled
with boiled rice, which
completely covered with duhee (or curds), sugar, and
ghee (or
fied),
ilal
clarified
butter), and sweetened (not acidi-
7noong (phaseohxs radiatus, Lin.) or chunnay kay
(cicer arienatum, Lin.) and fateeha being offered
over them
buted
in
to the
Beebee Fateemci's name, they are
seven respectable
women
distri-
invited lo partake
GLOSSARY.
Ixxiv
of them, for
it is
not every
honour of eating of
Fitr or Iftar jlkil
-J^
woman
last
allowed the
p. 108.)
Mohummudan
takes
Lent; or
day of the month Rumza?i, called eed-ool-
Jittur,Jhsi\s^
Fitraxjai
is
(Vide
the breaking of fast, which
place every evening during the
on the
that
so sacred a dish.
or the festival of breaking up Lent.
alms given upon

whenever
P^hool
the eed-ool-Jittur abovementioned.
Flowers or
fjy^_
flowers are mentioned as
being sent or used on any occasion,

to allude to garlands,
The
flowers.
it is
invariably
which they are ma-
different forms into
nufactured are thus distinguished
\.
Sayhra u^^
on the forehead, covering the eyes as a
men
women
as well as
2. Jalcc
representing a network tied
moeebund SU) ^ya
to the
the head in the
tied
worn by
veil,
l\s>-
forehead and cover-
ing the forepart of the head, worn only by

3. Siirpai/nch ^\^Jj>^
meant
nosegays, &c., not to single loose
a string of flowers
women
wound round
form of a turban by women;
4.
Har
or a wreath of flowers, worn as a necklace, and
j\jb
hanging down on the breast
Buddhee (c^'^ ov
5.
wreaths of flowers, crossing each other on the breast
and back
like a soldier's belt; 6.
Toorru
ijs a
nosegay
or bouquet; 7. Pak^hur j^\i an ornament of flowers
(intended to
horse's head and body

9.
armour) thrown over the
represent an
;
8.
Gujra \j^ flower bracelets;
Gend Guhwara\j\^^ ^X^
or flowers formed
the scale of a balance tied on to images.
rum. 10. Chuddur^ P^hool kayjSs>-
worked
Furz ijo^
in the
the
two kinds
1.
^S J^V
signifies
God's commands, and those of
Furz {^^ or
injunctions, which, in deli-
vering them, he has repeated thrice
2.
injunctions, which, in delivering them,
twice.
or flowers
form of a sheet, spread on graves.
word
:
like
Vide Mohur-
Wajib
i__-o-|.
or
he has repeated
GLOSSARY.
Ixxv
G.
Ganja
\ss:^\i
young leaf-buds of
the leaves or
plant (cannabis sativa,
by
Ghurra
to increase
a large earthen
Gold-???o/iMr
smoked
pot, a waterpot, a pitcher.
or Ashrufee ci/i>\
Bengal,
and
tobacco
to
intoxicating powers, or
its
Vide Bluing.
itself.
\j.S
added
hands,
rubbed between the

smoked,
hemp
the
which are frequently
Willcl.),
to sixteen sicca
Arcot rupees
and
gold coin, equal,
rupees
Bombay,
in
Madras,
in
to
in
fifteen
to
fourteen sonant
rupees.
Gool-ab
L_->'jJi
or rose-water
contained in a goolab-
is
it
pash ^bu-Jili or a kind of long-necked
silver bottle,
perforated with holes at the mouth in the form of a

muffineer, out of which the rose-water
is
sprinkled on
the guests.
Goorakoo y\Si -V'3^ prop. Goodakoo
from
Sanscrit
the
word good (Hindoostanee goor) raw sugar, and

Teloogoo word akoo,
Deccan
to the
as
the
in
the
name given
Take of tobacco
in
The
following
for this composition
leaves four seers
common
the
in the
Bengal
preparation of which
chief ingredients.
very valuable formulas

1.
is
tobacco for the hooqqa* (called
tamhakoo jiUiJ),
enter
It
leaf.
are
these
two
treacle four
seers, preserved apples, or as a substitute either pre-
zizyphus jujuba,
Lin.
half a seer ; raisins, half a
seer j
served pine-apple or 63/er j-J
jujubes or Indian plum,
gool-qund JoJJjjTor conserve of roses half a seer: these

are to be
well
pounded together
in a
large
wooden
mortar, put into an earthen pot, the mouth of which

to
be
Hooqqa
made
air-tight,
the pipe and
Ja>~
smoking tobacco through water.
is
and buried underground for three
its
apparatus used in the East- Indies for
GLOSSARY.
Ixxvi
months previous
to
the tobacco spiced,
tack
being used.
it
be desired
or cubebs, one chluittack
piper cubeba,
'-r'^f^
sandal
all
together
well
before you
N. B. The tobacco without the

the most
Kcenig.
Roxb. or spikenard, and mix
Valeriana jatamamsi,
ceremony.
Lin.
aiincck
or juttamasee |^-Ûl!b>- cyperus stoloniferus,
burial
have
wood one cWhuttack.,
putchapaut or pas ka pun, two ck'hidtacks
them
to
add Pegu cardamoms one chliut-
cubab chectiee ^_5^=-
If
wholesome, and
spices
if
it
is
proceed
the
to
reckoned by far
has been allowed
the
prescribed time of fermentation under ground, will be
found very mellow and agreeable.
If the smoker can-
not bear strong tobacco, the leaves must be washed
in
cold water from one to five times, and as often dried in

the sun, then pounded.
2.
Recipe (of Mooiieer ool Moolk). Take of good tobacco

leaves twenty seers (forty pounds)
tar ka goor
or raw sugar of the palmyra tree (borassus
'l^\^
'''[j
fiabelli-
formis,Zrn.) twenty seers ; sad-koofee ij,*^ ^k^ (Arab.)
nagurmolha
or
of the
root
drams)
(Hind.)
rush-leaved
kayla J-j or
Lin.) twenty
in
J^,-b^\j
rijie
number;
(cyperus
cyperus,
plantains
tolas (six
two
first,
two
first;
two tolas
(six
(musa paradisiaca,
kazceet (JL^jl^ (feronia ele-
phantum, Roxb.) or wood-apple, ten

two
juncifolius)
drams). Pound
all
in
number;
cloves
separately except the
then mix them with two seers of each of the
make
eight divisions of the remaining tobacco
and sugar, triturate one

then add them
all
at
a time well with the mass;
together, and knead them again well
with the hands; afterwards biiiy them (as above) for a
month
in
Gurm miissala,
a dunghill.
see note p. Ixv.
GLOSSARY.
Ixxvii
H.
Ifooma
(or ûJ!>)
t*i>
a fabulous
The
bird.
phcenix of the
East.
Ilifddees tJ-UtXe*
properly
but generally applied
a saying-,
sayings which tradition has attributed to
to the
mud.
These are divided
into
i^^^
called Huddees-c-niibuicec
of the Prophet
two
classes
Mohum-
the
first is
ci^JJe>-or the sayings
the other Huddees-e-qoodsee. l1^Ss>~
or the holy sayings, which they believe the angel
i^jfcXJI
Gabriel brought from heaven.

///(/
^^^
or
Mecca. Anieer-c-h)/j\
the pilgrimage, to
commander
the chief
of the pilgrims (an officer of great digni-
ty during the splendour of the Khaliphat, and generally

filled
by the son or declared successor of the reigning
sovereign).
JTinidee
(_cAx!i)
a small earthen pot.

I.
Ispnnd
Jc-w-jI
Maynhdee
the seeds of the
burnt at marriages to drive
burnt as a charm for the
days of the puerperal
whenever
like
state
It
is
to
(q. v.),
evil spirits.
which
It
is
is
also
purpose during the forty

particularly at the door,
a visitor retires, as well as
taken out of the room

again.
away
when
the infant
be bathed, and brought
generally thrown into the
fire along'
is
in
with
some benzoin (or benjamin), or with mustard seed and

putchar kaputta.
J.
Ja-e-numctz j\>^ i_S^*^ vulgo. Janeemaz or Moosulla iLiK

a place of prayer.
The term
is
or
applied to the carpet,
mat, or cloth on which they stand while praying-.

Jlbbreel
^Jj -k>-
or the angel Gabriel.
reckon four great angels,
Jubra-ueel ^js-j^
Gabriel,
the
who
is
viz.
. ^}lj*s>- -
1.
The Mohummudans
Jibraeel, Jibreel, or
God's messenger.
Mohummudans.
2.
the archangel
The
protector of
JjL*^
Meekaeel J-jl^* (Michael)
GLOSSARY.
Ixxviii
who
the angel
Moosuhnans acknowledge
Jews.
over the wind, and
The Mohummudans
buried two
evil spirits,
sit
upright
dead person
found innocent, they suffer him
to
lie
make
if
the
he be
down again and
give him several blows with a
rest in quiet; if not, they
hammer between
is
named Moo?i/cirSû^ and Nukeei^

grave and arraign him
in the
at the
or the angel of death.
when
affirm, that
presides
trumpet
last
of a frightful aspect and black colour,
dead
sound the
will
who
or the angel
4. Izra-eel ij-^}jj^
resurrection.
jSj
the
be the protector of the
to
Israfeel jj-ii-oi
3.
whom
presides over water (rain),
the two
which occasions incre-
ears,
dible pain, and makes him cry out
Vide
terribly.
Sale's
Qorafi, Prel. Diss., sect. 4.
K.
K'hana
\i\jS
day
fast
Nashta or Ilazree ^jj\s-
1st.
A.M., which
at nine or ten
Moosulmans use three meals a
food or meals.
\:^\j or
consists,
break-
among
the
great, of rice, kliichree, or wheaten cakes with curries,

fried
into
chutnee
wheat
omelet, eggs broken up
preserves, pickles,
fish,
frying, duhce (or tj/ar), buttermilk,
lumps while
(shubdcg),
flour
haleem
carrots,
made of meat,
and ghee^ monsumf7iiwi, fried fowl
in g/jt'f,
milk, and sugar, with sat/zaeean, dal^ char (or mooloo-
goo tunny
literally
pepper water), goorday ka pooray
Among
(sheep's testes).
the middling orders, of rice,
k^hichree, or wheaten cakes,
eggs,
pickles,
duhee, dal, char, and fried or boiled
poorer
of basee k^hana,
classes,
been kept overnight

acid taste, with
with char or
in
fish.
chutnees,
Among
or stale rice
water and acquires a
slightly
kyan pepper, chutnee, or dal and
fish.
Khana
2d.
\j\jif
the
which has
rice,
or dinner, which
they partake of at three or four P.M., the lower orders

o-enerally at
P.M.;
it
consists,
among
of rice, occasionally polaoos, curries,
the nobility,
moosummun,
chut-
GLOSSARY.
Ixxix
nees, shurbiit, kubabs, and occasionally fruits
among
the middle ranks, of rice, occasionally polaoos, wheaten
cakes, with curries, fruits, and water
of rice and dal, or
among
the poor,
with chutnee', occasionally meat.
fish,
In most places they eat ragce (or munruwee, cynosurus

coracanus, Lin.) cakes, instead of any of the foregoing.
3d. Rat
P.M.;
kliana ul^p ooi^ or supper ;
lea
this consists,
among
da, and fried sweetmeats
seven or eight
the nobility, of milk, mullee-
sometimes polaoo, with a va-
and coffee
riety of fruits, wines,
at
among
the middling
classes, of milk with rotee, rice, curry, and sweetmeats:
among
K'hich-ree
the poor, of the
^_$ys.ii
a dish
same
made
called dill, together with
as dinner or breakfast.
of rice and a species of pea
ghee and
(Vide Ap-
spices.
pend., p. XXX.)
Khootba
~Ji:>-
an
oration or sermon delivered every Friday
the forenoon service in the
after
which they praise
God,
bless
descendants, and pray for
mosque
Mohumaiud and
the king
narch,)* with exhortations.
nounced
principal
(in
his
reigning mo-
or
This was generally pro-
former times by the reigning Khuleefa, or
in
the heir apparent.
K'hopra
V^
when
This
tible,
is
taken out, divided
in
the middle, and
very generally eaten by the
esteemed not only superior
is
riel,
the kernel of the nariel (or fresh cocoa-nut),
fully ripe,
dried.
and
is
in
natives,
flavour to the na-
but more wholesome, being considered more diges-
and
worms.
apt to
less
Its
price
is
create
flatulence
or
generate
double that of the other.
frequently used as an ingredient
in
It
is
curries and in medi-
cine.
* This, in the author's opinion, should at present be the
India Company, but that
is
not done
Honourable East-
they pray for the king of Delhi, he
being the titular sovereign of the Indian empire.
GLOSSARY.
Ixxx
Khuleefa i-i^
(Caliph) a
title
given
Moliuimnudan
to
vereigns or successors of the Prophet
and
K^hiillee
civil
^X^
main
in religious
government.
oil
cakes; the dregs of the seeds which re-
after the oil
Koossoom M-S
which was
to
annexed the most absolute authority both
so-
expressed.
is
The
cartliamus tinclorius, Lin. or safflower.
beautiful red
dye called kuossuom ka rung,
much
so
use on
all
occasions, and so frequently referred to
woi*k,
is
prepared
as
follows
in
in this
Take of koossoom ka
p'hool (or the dried flowers of safflower) one seer (two

pounds), put them into a towel suspended by
corners to sticks fixed
rubbing
on them,
at
its
four
the ground, pour cold water
in
the
same time the flowers
well
with the water, and continuing the washing" as lonar as
When
the strained water remains yellow.
acquire a red
begins to
it
colour, squeeze the water out
flowers and spread them
of the
having sprinkled
out; then
fourp/ce Aveight (two ounces) of soojeekhar j[p ^si^
or an impure carbonate of soda, mix them well together.
Tut the flowers again on the suspended
cloth,
and pour
on them three gugglets of cold water, and keep the

strained liquid of each gugglet separate
the juice of as
five) as
will
faintest
add
many lemons (about twenty
the
change
most beautiful hue.

the
these
or twenty-
the colour of the fluid into a
In dyeing cloth,
coloured liquid,
lastly in the darkest,
to
leaving
then
it
in
it is first
in
the
soaked
in
darker, and
each for a few seconds
or minutes.
Kufnee
(c^
Alfa or Alfuh
-il!
- liJl
cloth about fifteen feet long,
In the centre of
the head
is
its
breadth a
it
consists of a piece
and about a yard wide*

slit is
made through which
passed, where a collar
third of the cloth
of
is
sewed on; one-
hangs behind, reaching down
to the
GLOSSARY.
calf of the leg, and
quantity in front
is
jxxxi
two-thirds before
the superfluous
tucked up by means of the kummur-
bundy which at the same time forms a
sort of
hag
to
receive the contributions of the charitable.
Kulrna
^^Jj
the
two members of the
sion of faith,
is
no
God
e. Jj! ^1 <u!^ la
i.
God;"
but
Mohummudan
There
illaha illaylah^
wo Mohum-
J^-j^\j;X*.srj
ii\
And Mohummud
mudoor russool Oollah,
confes-
is
mes-
the
senger of God."
Kunchneecm kay nach --u
|^L:jsr6
These dancing women and
their
or dancing girls.
musicians form
parate kind of caste, and a certain
a se-
number of them
are
attached to every Hindoo temple of any consequence.
The
allowance which the musicians receive for their
public duty
very small, yet morning and evening
is
they are bound

fore the
to
image
attend at the temple to perform be-
they must also receive every person
travelling on account of the
government, meet him
a distance from the town, and conduct

ters with
music and dancing.
All the
him
handsome
are instructed to dance and sing, and are
Brahmuns.
at least to the
quite
common; but under
all
In ordinary
the
at
quar-
to his
girls
prostitutes,
sets
they are
Company's Government,
those attached to temples of extraordinary sanctity are
reserved entirely for the use of the native officers of the
temple,
who
from the
set
are
any
all
Brahmuns, and who would turn
girl that
profaned herself by communi-
cation with persons of low caste, or of no caste at
such
as
Moosulmans.
Christians or
every one of these
Indeed almost
girls, that is tolerably
handsome,
taken by some native officer of revenue for his

special use, and
except in
is
seldom permitted
presence.
his
more than one
Most of
wife, and the
to
all,
go
to the
is
own
temple
these officers have
women
of the Brahmuns
Ixxxii
GLOSSARY.
are very beautiful
by
natives
all
the dancing girls are sought after
The Moosulman
with great avidity.
were exceedingly attached
officers in particular
kind of company, and lavished on these
The women
part of their incomes.
Moosulmans paid
their loss, as the
Brahmuns
women
to
this
a great
very much regret

liberally,
and the
durst not presume to hinder any one
who
chose from amusing an asoph, or any of his friends.
The Brahmuns
especially
are not nearly so liberal of their money,
where
vernment, but
favours of the
it
secured by the Company's Go-
is
trust to their authority for obtaining the
dancers.
for a set of dancers,
When
hundred fanams^^ according

of
rality
try
who were
are
now seldom
called
except at marriages, where a
The
than ten fanams.
who
are ugly, or
girls
who cannot
by the musicians. The

on two small cymbals,
to
set
for in this coun-
give something.
perform
in private,
does not get more
belonging
to
this caste
learn to sing, are married
nutzoa^ or person
is
two
libe-
to
present
upon
called
to
number and
to the
customary for every spectator
it is
They
his friends
Moosulman
procured from twenty
it
who performs
the chief of the troop, and not
only brings up the boys to be musicians, and instructs

all
the good looking girls born in
but
purchase handsome
will
When
v/hich he can procure.

old, she
vision,
is
girls
and dance,
a dancing girl grows
and becomes very destitute, unless she have a
the daughters are
to
in
succeed her.
In the opinion of some
Europeans nothing can be more

than the dancing of the
Madras small
If she have this,
general extremely attentive and
kind to their aged parents.
to sing
turned out from the temple without any pro-
handsome daughter
it
of any caste whatever
silly
and unanimated
women, nor more harsh and
silver coin, value
about twopence.
GLOSSARY.
Ixxxiii
barbarous than their music; while others perhaps, from

long habit, have acquired a
relish for the
latter,
have even been captivated by the women.
and
F.
Bu-
chanan's Journey through Mysore, Canara, and
Ma-
labar, Vol. TI. p. 267.
Kuntha
lîio
a necklace of large beads
made of
conch-shell,
process, or button of the
the
basilar
worn round
the
necks of all the Bengal sepoys.

L.
La-howl ov hahowUo-la qoowuta

i.e.
There
'
is
great and mighty
no
is
Z/Otrt
l!u!
strivinjr
lahil alli-il azeem^

in
God, who
;" or, in other words, they
mean
is
there
Nisi Dominus frustra.
aoainst fate.
generally
metallic pot,
a small
bil
ilia
no power or strength but
made of
brass or
tinned iron.
Luddoo t^
a kind of sweetmeat, made chiefly of sugar, with
the addition of rasped cocoa-nut and cream, and formed

in the
shape of large boluses.
M.
Majoon
(j^-s*^
this
electuary
much
is
mudans, particularly the more

internally to
intoxicate
and
The
in
making
poppy
the
it
are ganja (or
(eight lbs.), put into

until three seers
late the
it
it
take
it
it,
produce a temporary
chief ingredients employed
hemp)
leaves, milk, ghee,
powder of
seeds, flowers of the thorn apple, the
or, take of milk four seers
nux vomica, and sugar:
churn
who
ease pain, and not unfre-
quently, from an over-dose of
mental derangement.
Mohum-
used by the
dissolute,
a seer of gan/a leaves, and boil
remain; take out the leaves and coagu-
milk by putting into
it
and separate the butter,
little
to
duhee
next day
which add junglee
long, nutmegs, cloves, mace, saffron, of each one tola
pounded, and sugar-candy

tuary.
Or simply
five tolas,
the leaves of the
g2
and
boil to an elec-
hemp
are fried in
GLOSSARY.
Ixxxiv
^hce (or clarified butter) and strained, and to the liquor

some suo-ar is added, and the beverage drank ; or the
liquor
boiled with the sugar until
is
is
acquires a con-
form cakes on cooling.
sistence sufficiently thick to
Maleeda or Muleedu JuLc - i^JulU wheaten cakes,

pounded, and mixed up with ghee and sugar.
if
^Sf>^
Maynh'dee
Heyne, Ligustrum
mis,
Ivenie,
women
The
or Eastern Privet.
rice o-ruel
Lawsonia
(La^fvsonia spinosa, Lin.,
or water,
is
leaf, triturated with
much used by
in staining the nails,
iner-
Lawsonia,
prickly
indiciim)
dried,
the
Mohummudan
palms of the hands, and
The
of the feet, of a red colour.
soles
plant forms a
fine
hedo-e, and perfumes the air with a delicious fragrance.
Few
sia,
shrubs are more esteemed throughout India, Per-
and Arabia than
this.
Its seeds, called
ispund (q.
v.),
are likewise used on various occasions.
Meesee
<.~^
powder (made of
with which the
vitriol)
The
teeth are tinged of a black colour.
same
following
Take of
is
?a-
good
recipe for preparing the
phiil
J^vto or majoophul J^^^sÛ (quercus robur,
Lin.) or gall-nuts two ounces; neelatoota -jy J-J or

neela thotha
\^^
Ljy
or iooteea
blue vitriol two drams; beer
j^
(sulphas cupri), or
or steel filings one
ounce; hulla, vulgo hurla ^y&lj ^(terminalia chebula,

Willd.) or chebulic myrobolan, half an ounce ; keekur
kee phullee ^^^^
the Indian
q.
s.;
gum
pound and
filings,
it
i.
will
then pound
sift,
(acacia Arabica, Lin.) pod of
Arabic tree half an ounce

sift
c. until
the mixture
in
lime juice,
with the steel
becomes
in
the
black, which
about a couple of hours
well as the two other ingredients,
and preserve the powder
Miswak CJ\^''^
it
them, and put them
to
have acquired
this as
mix
the vitriol,
add the lime juice
sun to dry,
colour
^ J^
for use.
a twig of a tree, of which
are in use, as that of the
neem
*-J
several kinds
(melia azadirachta,
GLOSSARY.
Lin.) or the margosa tree
Ixxxv
the aâr 5;lsT(achyranthes
pceloo ^^^
aspera, Lin.) or the rough achyranthes; the
or the
Roxb.)
arborea,
(salvadora persica, Vahl. careya
the kalamahmud d.^^^ "i^ (phyllanthus
toothpick tree
^/em.) or the many-flowered phyllanthus;
;
multiflorus,
khujoorj^
and the
(phcenix dactilyfera, Lin.) or the
mulsayree
date tree; or the
as a substitute for a toothbrush.
It
one end and chewed
at
split
using
it it is
used,
is
held
to
a particular
in
bokool.
alias
way
used
is
about a span long,
is
render
;
softer.
it
In
the end not to be
be held between the ring and
to
It
finger, the
little
and the nail

three great fingers are to grasp the middle,
of the thumb to press against the other extremity.
Muocheeimlay ^\_j^^y>3Ioocheemen, a class of people of a
whose profession on the peninsula of

sadIndia (Deccan) is painting, bookbinding, making
shoemakers,
not
and
&c.
caps,
dles, palankeen bedding,
particular caste,
who have
Moosulla "L^^
MwrfMf/
this appellation in
vide Jae-numaz.
JJ^^ betel
(previously toasted
is
chopped and mixed with
made of a proper
five grains of opium,

pills
s.
leaf q.
brass or iron cup)
form
Bengal.
little
in
forty-
consistence to
of the size of a pepper-corn, and smoked, one
at a time, in a
broken kulkee
in
a few minutes the
pill
bursts and evaporates.
Muhdee ^/J^< orthe
director and leader,
the last or twelfth
be
the
still
alive
Imam, whom
and that he
prophet on the
(Vide
p.
will
second
is
the
surname of
the Persians believe to
appear again with Elias
coming of Jesus
Christ.
14 and 259.)
Munja U:l.< same
as nayoota,
q. v.
Also the rubbing the
occasions;
body over with turmeric, &c. on particular
marriage.
and
virginity,
such as circumcision, bismilla,
Munjun
^^'' or
dentrifice.
Tooth-powder
is
frequently
GLOSSARY.
Ixxxvi
made of burnt almond
shells, or
gool^*
i.e.
burnt goodakf
(the residuum of a chillum^ or the tobacco o(
burnt
is
with black pepper and
to cinders)
used by the generality of people
which
charcoal,
existence.
It
my
in
opinion
not unusually
is
(terminalia chebula, IVilld.
or soopeearee ^j^Lj^-:
common
merely
is
the best dentrifice in
is
or
hooqqa
a.
but what
made by burning
hulla
ilte
chebulic myrobolan),
Lifi. or
(areca catechu,
nut) into cinders, and pounding

is
salt
fine;
it
betel
which probably
the next best.
Murseea
J^>j^
properly
any funeral eulogium, but applied
particularly to those sung during the Mohurrunif in
com-
memoration of Hussun and Hosein (the sons o^ Allee).
Musjid Jcsr-^
All
a mosque, or Mohummudan place of worship.
mosques are square, and generally
stones.
Before the chief gate there
is
built with
good
a square court
galleries round, the
paved with white marble, and low

roof of which
is
supported by marble
pillars.
In these
they wash themselves before they go into the mosques.
The
walls are
all
which the name of God

racters.
recipe for
some few
white, excepting
is
written in large Arabic cha-
In each mosque there
making the best
places, on
is
a great
number of
gools (or fireballs) for the hoogqa
Seers.
Charcoal of the Tamarind tree (tamarindus indica, Lin.)
Ditto
Peepul
Ditto
common
Gnva
oi the
Goor
'p
,Jvk-J (ficus religiosa,
Rice (coryza
Buhoolot Keeker A
\}
Lin.)
take of
Chh.
12
'I
<1^ (acacia arabica,itox6.)l
4-
sativa, Lin.
Molasses or raw Sugar
Rice gruel or Conjee
^sc^l^
16
The
sifted.
10
charcoals should be thoroughly burned, reduced to a fine powder, and
The gum and molasses
dried in the sun.
mixed with the

wooden mortar, then formed into balls and
to be dissolved in the conjee,
former, and well beat up in a large
The more they
are beat up the better.
GLOSSARY.
Ixxxvii
lamps, and between the lamps hang
and other
eggs,
ostrich's
many
crystal rings,
from
curiosities
which make a
lighted.
About each mosque there are
fine
(generally
six
two or four) high towers, each having three

galleries,
foreign
shew when the lamps are
countries,
open
little
These towers,
one above another.
as well as
the mosques, are covered with lead, and adorned with
gilding and other ornaments: they are called minarets^
and from them, instead of a

to
people are called
bell, the
prayers by certain officers appointed for that purpose,
whom
they
call
Most of the mosques have a
mowazins.
kind of hospital belonging to them,
in
which
travellers, of
what religion soever, are entertained during three days.
Each mosque has

of
its
founder
also a spot
within
it is
which
is
the burying-place
tomb of
or seven feet
six
long, covered with velvet or green satin
each end
at
are two wax tapers, and round it several seats for those
who read the Qoran, and pray for the souls of the de-
ceased.
It
was not lawful
to enter the
mosques wearing
shoes or stockings, for which reason the pavements are
covered with pieces of
sitting, or
Qoran
to
prostrate.
go
into
sewed together
stuff
each wide enough
stripes,
to hold
Women
the public
a row of
are
men
forbidden
mosques
broad
in
kneeling,
the
in
therefore the
great and wealthy have frequently a mosque
in
their
own compound (or area), where females perform their

devotions.
Some of the women are taught Arabic, and
are able to read the Qoran.
The different officers
attached to mosques are the following
(or ecclesiastical judge)
a moolla (or schoolmaster)

puties)
i.
e.
5th.
it is
viz.
4th.
to
1st.
two naibs (or
a qazee
3d.
his
de-
-dho
mo ojazcir,
6th. a giissal (or
one whose
afurash (or sweeper, called
devoutly employed)
business
2d. a khuteeb (or priest)
wash the bodies of the dead)
(lowruhuburdar (guides or
messengers).
7th. tv/o
In inferior

GLOSSARY.
Ixxxviii
mosques we merely
tlie latter
find a nioolla
and a mozsazin
and
has no pay, but lives upon what he can earn
by carrying messages of invitation,
or acting as a servant
marriage ceremonies.
at
Miissala, gzirm^ and thuncla, see note p. Ixv.
Mussuh
^s-**^
drawing
the hand over any part, or over the
surface of any liquid.
Myda as^
vide Aia.
N.
Nadulee
^^^ a stone
having generally a verse or certain
sentences of the Qorati exquisitely engraved on
worn, suspended
to a string,
and
it,
round the necks of
chil-
dren.
Nayoota
b'î
lit.
presents which are sent along with invita-
tions to the individual invited
also erroneously applied
Nayoota ka
to the invitation itself.
chittee,
a letter of
invitation.
Nuftl JiJ
a voluntary act of devotion, which
may
be omitted
innocently as not being prescribed, framed by the Prophet's companions,
other theologians,
and the four
Imams.
Numazj'UJ
prayers;
i.
those only offered to the
e.
and especially those prescribed by law,
Almighty
said five times
a day.
Nuzur-o-nyaz j\fj j
tp
vide Oars.
O.
Ood
J^
(dukh.)
This
is
Styrax
Benzoin,
the substance intended
Benzoin, or
when
used, and not lignum aloe or
Persians
term ood;
the
wood
latter
the
Benjamin.
term ood
aloes,
is
which the
being denominated
liggur, q. V.
Ood-buitee
Oors
i^^jS.
^^ Jy: more
oblations.
properly uggur kay buttee, q.
Offerings to a
saint.
v.
GLOSSARY.
Oors,
or fateeha offered,
oblations
i.e.
Ixxxix
in
1.
of the Prophet, as bara wiifat (p. 233)
name
the
name
2. in the
of the Peers, or spiritual guides,* as peeran-e-peer (or

saint of saints,
served
dustugeer, called geearween), ob-
i.e.
in all places (p.
served
237)
in all places (p.
shah mudar ka oors, ob-
241)
qadir wullce sahib, ob-
served at Nagore (near Negapatam) (p. 243)

salar, observed in
nuwaz, observed
places (p. 249)
all
at
all
khwaja bunday
Bhuraich (p. 265)
observed near Hydrabad (p. 268)
rujub
3.
mowla
in the
allee,
name of
bawa shm^f ood deen, obS. of Hydrabad
JVulleeSj or saints,* as
served at Shaban, four or five miles

s7/ed
shahjummal buhar, observed
at
Bhowangeer, two
marches from Hydrabad.
Nuzur-O'Nyaz, or vows and

of
God
name
2. in the
of his companions; 4.
oblations,
of the Prophet
in the
name
the
name
3. in the
name
1. in
These
of the saints.
are not observed on any fixed day, but each performs
them according
XXVII.)
to the
The
vow he has made.
offerings used on the above occasions
consist of fruits, flowers,
Palkee ^-û
port
is
it
and boiled
rice.
P.
-palankeen
These are of four

keen,
(Vide Chap.
or
palanquin,
kinds, viz. 1.
litters
or sedans.
Palkee |<Û or palan-
carried on the shoulders by four men,
by a pole
at
each end
bearers generally attend

light as possible,
ten minutes
it,
to
who
double or treble
relays.
of
render the burden as
and they are relieved every
by fresh
sup-
sets
2.
Chowtha
or
five
-\^y>-
i^
kind of palankeen of frame work covered with canvas,
and
An
is
ordinance (not enjoined
served by ahnost
servance
carried by four men,
is
all
optional.
eitlier
Moosulmans, and
commonly used
in
the
by God or the Prophet) but obfixed
on particular days.
The ob-

GLOSSARY.
xc
army.
and
mon
in
Meeana
3.
by
solely
used on
-iU-x;
natives.
marriag'e occasions,
Boolee ^J^J the most com-
4.
kind, generally used by the lower classes of people
Bengal.
Pansoopeearee t^W.^c'V,
ahhr. pansoojyciree (from pan
betel leaf, and soopeearee areca nut)
the term, how;
ever, comprehends
all
the other ingredients,
all
of which are eaten
some or
combination with them
in
it
in-
cludes betel leaves, areca or betel nut, catechu, quick-
weed seed
lime, aniseed, bishop's
cardamoms, and
seed,
made up
leaf or leaves, and
ka beera
rally
and
(q. v.),
into a parcel, are
in
it is
(fi/ajflee),
coriander
These folded up
cloves.
this
in the
termed ^;are
form that
it
is
gene-
employed on occasions of ceremony, consequently

sense that
it is in this
pan sooparee
Phool-el-ka
tail
or betel
Jji
l^
to
it is
mentioned.
is
i>}^J\'^
be understood, when merely
or
odoriferous
oil,
from sweet-scented flowers, prepared thus

the husks of
Jj
til
or gingiiie
oil
it
stand for a week; throw
obtained
Take
off
seed, place alternate
layers of any fragrant flowers Avith

sel, let
it
in
away
a covered ves-
the flowers, and
put fresh ones in their place, and repeat this operation
from three
seeds,
to five times
which
Pice or Pi/sa L*-j

Puol-siirrata\j^
then express the
copper
bridge,
coin, value about
J.J
oil
from the
have acquired a delightful odour.
will
two farthings.
finer than a hair
and sharper
than the edge of a sword, situated between heaven and

hell,
on which
all
mankind
The
rection day.
will
have
to
go on
righteous will pass over
it
the resur-
with ease,
and with the swiftness of a horse or of lightning

the wicked
into hell,
will
miss their footing, and
whose flaming jaws
will
fall
while
headlong
be gaping wide be-
neath them.
Ptinjuyree i^jfJSX^
or
prepared thus
a caudle, given to puerperal
women,
is
Take of ajioaccn^^ |^! sison ammi,Lz.
GLOSSARY.
xci
or bishop's- weed seedjeight/îce weight (or four ounces)
pukka
suojee (vide Ata)^ one
gum
country
ounces)
(or two pounds)
one-eighth of a seer
arabic,
(or four
eight pice weight (or four ounces)
raisins,
poppy seed,
seer
sixteen pice weight (or eight ounces)
co-
coanut sliced, sixteen jnce weight (or eight ounces)
blanched almonds, eight pice weight (or four ounces)

dates, eight p/ce
one
/)MA:A:a
weight (or four ounces)
With
seer (or two pounds).
of the sugar, fry
all
butter), and lastly
sugar
the exception
ghee (or
the ingredients in
(soft),
clarified
add the sugar.
Q.
Qrt/<Jb
mount,
a fabulous mountain supposed to surround
the world and
hue
bound the horizon.
It rests
on the stone
an entire emerald, which imparts the azure
sakhratf
to the sky.
Qeetim /IJ
or the standing position in prayer,
when
the per-
son stands with his feet parallel to each other, and either
The
four or eight fingers apart.

foot
and more
distant
shecahs place them a
from one another, the hands
rest-
ing upon one another over the navel.
R.
Rooa
]}j
flat,
a small copper coin,
more of a globular form than
three of which are equal to a pice
current
in
the
Mysore country.
Rookoo
^j
in
prayer, consists
in
bending the body forwards
and resting the palms of the hands on the knees, with
back and neck horizontal, and eyes fixed on the great

toes.
Rookoo kee tusbeeh

ooV Azeem^
server.
Rozu
Rukat
Hj^j
i.e.
^^
<^<fj
viz.
Soobha?ia,
RuWhee-
Praised be the great God, our pre-
Vide Tusbeeh.
fasting, fast
ij
^,^'y.f
^,-*-.J
readhig
Lent.
Rozu k^hoPna,
a certain
to
break
fast.
number of prayers and
GLOSSARY.
xcii
Qoran
chapters of the
conjunction
in
with a certain
nunrber of inclinations of the head, or of bendings of

the
body, or of genuflexions (as prescribed
Qoran)
-^
Rukat Soonnut
<^:.^j
L::-î-J
the
arukat.
constitute
in
are prayers established by the
Prophet, of which there are two varieties
mowukkeeda^ or prayers which he offered
1.
Soonnut
and
himself,
has enjoined others positively to observe, consequently,

the neglect of which
is
sin
2.
Sonnut gi/r-mowukkeeduj
or prayers which, though he performed himself, he has

not insisted upon others performing; the observance of
however,
these,
omission of them
Rupee ^tj
or \^>ij
though
a meritorious deed,
is
the
not regarded as sinful.
is
a silver coin, varying in value in dif-
ferent parts of Hindoostan, from one shilling and eight-
pence
to
two
shillings
and sixpence.
S.
Sheeah
.**-i
a sect of
Mohummudans who
believe Allee to
They
have been the successor of Mohumraud.
Aba
Bukur, Oojnr, and
Oosman
reject
and hence, the Soon-
nees call them rafzee ^^^^^j or heretics.
Shola
Jj-i or
Bhe?id
nomene
jli-^J
aeschynomene
paludosa, Roxb.,
aspera, Lin., aeschy-
commonly caWed
j)ith In
India
by Europeans. The root of this plant is white coloured,

and very light and spongy, with which a variety of
toys, artificial flowers, birds,
lands,
which
latter
Fishermen use
bundle of
it
it
are used in marriage ceremonies.
to float their nets
held under each
with, and to cross rivers.
of Europeans are
led rice-paper
arm
The
made of it.
the purpose of tinder.

is
&c. are made, and gar-
is
and
used
lines with.
to
learn to
swim
turbans of the servants
When
charred
it
answers
have no doubt but what
nothing more than
this
is
cal-
pithy substance,
cut in circular folds with a very sharp instrument.
GLOSSARY.
Shurbiiti^::^J
the
in
Deccan,
xciii
merely a solution of sugar
is
great), without the addition of lime-juice
lemonade) being termed abshola
in
by the
water (or sugar-candy in rose-water, substituted
the latter (or
Gilchrist,
ubshoru
probably both a corruption of abshorah Sjy^L-j] water

cooled with saltpetre
but
in
Bengal, as well as Persia,
they give to lemonade the term of shurbut, where the
beverage
by dissolving
mode of preparing
perfumed cakes, made of
cus
water, lemon or orange juice, and sugar
celebrated Eastern
in
fruit,
adding
also a
variety
is
this
the best
few drops of rose-water.
made of
violets,
honey, juice of
is
Damas;
different
raisins,
&c.
well calculated for assuaging thirst, as the acidity
It
is
is
agreeably blended with sweetness:
deed,
those
which we
fruits
it
find so
resembles, ingrateful
when
thirsty.
Sijdah HSjs^
Shurra
^jL
The
law.
precepts of
or prostration.
in stooping
mudan
forwards while
position in prayer, consisting

in
the sitting (the
Mohum-
kneeling) posture, and touching the ground with
the forehead
tip
Mohummud.
the eyes at the
same time directed
to the
of the nose.
Sijdah tyhet ij:-'^
^'^^
the only difference
is,
that instead of touching the
with the forehead, he

fists
nearly similar to the preceding;
is
to kiss his
own thumbs,
ground
the
two
being in contact, with the thumbs directed upwards,
and placed on the ground.
Sohagin ^Îf-s
women whose husbands
from their wearing their sohag
which are dispensed with
are living
t^ln^
Widows, moreover, never wear red
so called
(ornaments
when they become widows), viz.
the nuth, boolaq, bai/sur, pote, giilsayree,
grec.
and bungclothes.
Sohogpoora Vjyc^f V* some nutmeg, mace, cloves, catechu,

poppy seed, and one or a half rupee piece, enclosed in
GLOSSARY.
xciv
a piece of red paper folded up, with a bit of mica tied
on the outside of the parcel with red thread.
Sontana JUJj
composed of pounded sohaleean jÛL^
is
or thin wheaten cakes fried
gum,
a species of
kernel of the
in
ghee, tilleea
gond
Jji LoJ
sugar, khopva \ji^^ (or the dried
^ôr
and ghee
cocoa-nut),
clarified
butter.
Sook^hmook^h
Soonnee jA-j
-gCo-^x-;
Vide Index.
orthodox
they believe
in
Mohummudans,
the Soonnut, q.
the four successors of
Oomr^ Oosman^ and
v.
so called because
They
Mohummud,
revere equally
viz.
Aba Bukur^
These are nicknamed by
Allee.
the Sheeahs (whose mortal enemies they are) Kharjee
^,-Û- or
have been the legal successor of the
allow Allee to
Prophet
do not
outcasts, because they say the latter
which
do consider
all
however erroneous,
is
for they really
four as legal successors, in the order in
which they stand.

_ f
Soonnut
ui-^Jm-j
orthodox
Mohummud, which by
the traditions of
Moosulmans (thence
called
the
Soonnees) are
considered as a supplement to the Qoran, and of nearly
These are however rejected
equal authority.
as an
apocryphal book by the Sheeaites (or secio^ Allee).
Soomiut rukat, vide Rukat.
Soorma ^j^
powder
liL
antimony.
to the eye, or
It
answers the same purpose,
applied in a very subtile
is
on the
to
improve the
that organ, and not to the eyelashes

state
it
black.
which
to be,
That
which
inside of the eyelids,
brilliancy of
and eyelids as some
latter application
is
kajul or lamp-
usually sold in the bazars in Hindoostan
is
not the real grey ore of antimony, but a galena or sul-
phuret of lead.
eye
is
thus stated
The origin
:
of the use of antimony
when God commanded Moses
to the
to
as-
GLOSSARY.
cend Koh-e-toor (Mount Sinai)
nance, he exhibited
it
XCV
to
shew him
through an opening of the size of
a needle's eye, at the sight of which
Moses
into
fell
After a couple of hours, on coming to himself,
trance.
he discovered the mountain
diately.
in
a blaze,
when
he, and
who accompanied him descended imme-
people
the
counte-
his
then addressed the Almighty
The mountain
" What
hast thou set me, who am the least

thus
among all mountains, on fire " Then the Lord comHenceforth shalt thou and thy
manded Moses, saying,
:
'
posterity grind the earth of this mountain, and apply

to
then this custom has prevailed
Since
your eyes."
it
and some of the earth or rock (or rather mineral)

brought from Mount Sinai, (which
and
is
intended
to represent,
of antimony or lead
bazars under the
Arabia
to this
substituted)
is
name
at least
it
should be,
though frequently an ore

is
to
ofsoornia, which
be had
is
in
most
brought from
country (Hindoostan) by the Arab mer-
chants.
Subzee cÛ-j vulgo Subja Is^-j
pared from ganja or
an
intoxicating liquor, pre-
hemp leaves, and

The following
the higher provinces.
making
it:
hemp) iwo
Take of
chiefly used
is
dried siddhee leaves {ganja or
tolas; black pepper,
ten or twelve corns
cardamoms, two or three; post he dana JlJ

i.
e.
ful
khushkhush
kukree
sativus, Lm.
ful.
^jLsr''-^ or
i^%^ cucumis
utissimus,
Roxb. cucumis
All the ingredients are to be well rubbed
also
pestle,
whilst
it
down
like best,
it
if
upon
fine
it:
you
you please, and
whole well together, serve
This makes a
in
and then gradually pour a
put an ice-cream into
stirred the
tumblers.
''-^^^
poppy-seed one tea-spoon-
quart of milk or water, as you
may
or a kind of cucumber-seed, one tea-spoon-
mortar with a wooden
having
in
a recipe for
it
up
in
beverage, and exhilirates
has not the bad effects of liquor and wines.
GLOSSARY.
xcvi
You may sweeten

toxicating- in the
Sudqa iJ^
der
to
it
your palate, but then
extreme.
or propitiary offerings;
to
get
ways of doing
o-rain, peas,
had recourse
it
1.
They
to in or-
There are several
of any distemper, &c.
rid
in-
is
it
take four or five kinds of
or seeds, such as kooltee
glycine to-
i^^
moong
mentosa, Lin. or Madras horse gram;
(^S->yo
Lin. phaseolus aureus, Roxb. green
phaseolus radiatus,
gram, or rayed kidney bean; oorood tVjl phaseolus

mungo, Lin. or black gram til JJ sesamum orien;
Lin. or gingilie
tale,
oil
seed,
&c. put into separate
them a cup
baskets, and place on the contents of one of

filled
ror) they
drop into
to their
ino-
which having looked (as
oil, into
with
2. or they
it
afanam
means, and distribute them
head of the
patient, and
the poor, having used the

3.
to
the poor.
pour two or three bags of chawul (unboiled
rice) over the
case.
mir-
into a
or two, or more, accord-
or they give
of the body
(i. e.
oil also
distribute
as in the
away some
it
to
preceding
cloths of the length
four cubits long) in charity to the
poor, not omitting to use the cup of

constitute this a complete
oil,
as
above
to
sudqa forty pieces of cloth
should be distributed, but in this particular they are
generally guided by their means.
they have
artificial
ones of these,
give
4. or they also
Among the great
animals, such as cows, elephants, &c.
made
of gold or silver;
for instance, llyder Allee (Tippoo's father) presented to
the
Brahmuns a
calf
two or two and a half
made
or two hundred pounds).
Suhnuk and suhnuk, vulgo Sanuk fatceha

Sulam ^Lj
or salutation
weighing about
of silver,
maunds (one hundred and
sulam kiirna
are of diflferent kinds, viz.
1.
sixty
\ide fateeha.
to salute.
sulam
*)Lj
These
consists in
merely touching the forehead with the right hand.

is
considered highly disrespectful to use the
left
It
hand on
GLOSSARY.
this occasion,
employed
xcvii
(or in fact on any other) that hand being^
for a particular ablution.
as above, but
^J^
Bundugee
2.
meeting the motion of the hand with a gentle
inclination of the
head forwards.
Koornish
3.
^j;f
as
the preceding, but bending the body also. 4. Tusleem or
tusleemat
CLÛ-LJ
consists in touching the
making sulam
the fino-ers and then
sometimes
Kunch-nees (or dancing
peated thrice.*
ground with
bly use the two latter
modes when they enter
presence of those who
hire
them
;""
Qudum-bosee
5.
which
i.
e.
into the
dance, at the same
to
time saying " bandee koornish buja

tusleem kurtec
re-
girls) invaria-
latee^''
bandee
or
your slave makes her obeisance.
^y^d^
or Zumeen-bosee
^^^
consists in kissing the foot, or touching
it
^'<j
with the
hand, or touching the edge of the carpet on which the

person
sits,
sulam.
Ushtang
and either kissing the
Done
making a
latter or
only to parents and great people.
i^k^\
(vulgo sashtung cî:.iL)
6.
consists in
prostrating themselves on the ground, with the arms
stretched out, and the palms of the hands joined to-
gether.
7.
Only done by Hindoos, never by Moosulmans.
Gullai/-mihia \uLo
^'^ or manuqa m\^
mode
of
salutation performed by embracing each other, throw-
ing the arms across each other's necks,

sition inclining the head three times,
and
first
in that
po-
on one shoul-
der and then on the other, alternately.
Suna Lj
praise.
-y'
*
is
In the Qanoon-e-Adah\t
here described as bundugee
sleem
is
koornish.
is
is
somewhat
differently stated, viz. that
called tusleem,
and what here stands
which
for tu-
GLOSSARY.
xcviii
i.
Soob-ha^naijka, Al'lahooni^nuif bay-hiini'-day-kaj
e.
gyr'okn
and
God
other
Sundul
or,
bless thy
ij<^'^*^
o fa' alia juiVdoka,
7?wka,
tub(i'rukis
thank and
name, and
lit.
(which
Whenever
sandal wood.
means) but
no
word occurs
a perfumed
to
with water on a stone called a sundlasa
using
in
is
does not allude to sandal wood
it
literally
it
this
brocation obtained by rubbing a piece of sundul
Again,
Cod,
for there
but thee !"
throughout the work,

itself
la-illa'ha,
thee,
praise
extol thy glory
mode
a particular
it,
j^JOwcj
is
em-
wood
(p, 119).
observed;
it is
applied with the right hand, and invariably to the right

side of the
neck
first,
drawing the fingers (which are
apart) from behind forwards, so as to leave four distinct
same
streaks; then the
domen
with
it
!)
the left: afterwards the ab-
merely touched with
is
(meaning
health)
to
to signify,
:
(as
the back in
lastly,
much
may your
as to say,
with the forefinger
it
offspring
like
may
all
enjoy good
manner
your
is
touched
relations con-
tinue well !).
Sufzcara ^\u\go SuXhoova

of gayhoon ka ata
)J^!L)- 'J'ilX-j
j^^^-i or
lln li
is
a preparation
wheat
fiour, sonih
made
-^^
or dried ginger, shukur ^J^ or soft sugar, and ghee
^^
or clarified butter, mixed together over a
ticularly
given
to
fire
par-
puerperal women.
T.
Tukbeer ji^Sj
repealing
casions), viz. repeating
God
is
great;" twice, UsW-huddo-iin'.) lah'-illah-hah
iVlaylali' JJ\
himself
God
Mohummudan creed (or only

God is great," on particular ocfour txincs, A llah-ho akburjS\ ij,
the
saying Allaho akbur,
f< J!
jJ
^^Jl^^^
to the recording-
but Ilim, the (one)
%in''na
Mo-hum^ -mudo or
bear witness" (addressing
angels)
God
that there
:" twice,
is
no other
IVo usli'-hud-do-
Riissool ool'lah Sas:^ ^^^Jlj^W
GLOSSARY.
lit
and
J*-jJl
tnud
is
the
ide (as
further bear witness that verily
to the right
addressing the people), twice,
Jfz/'-a^' Ins
if
come, enliven your prayers "

;
H^^-a-hdfuPlah
to the left, twice,
ho ak''burjS\
il
^}y^)\ Ju^-*
having
i.
" there
Jt y
V\
no
is
God
but the
his messenger."
is
God
against
IS lb
evil.
J^\
^-00-20 billahay minnush-shytan nir-
of
I solicit the protection
e.
once, Lah^-
lastly,
Mohuni'mudoor^ Russool oollah
recourse to
JolW''rMî?
rnjeem^
great;"
is
Mohummud
(one) God, and
ff^}\
God
JJl
iPlaylah%
illah'-hah^
^'O'"^
l5î^^"
stand up to prayers;" tveice, Allah-
si
(Ju\yJ!i\ \j:y^^
-lal^
twice, Qud-qamut-sulwat
for refuge to the asylum ;"
Tu-ooz jytj
Mohum-
messenger of God:" then turning
5M/zt?a<'iW-<tf Ji(J-c^r>-
JJl
xcix
God
against Sa-
tan the accursed.
Tusbeeh
,^:fr^
let)
the
Moosulman tusbeeh
followino" different materials, viz.
(^^ Jo
or date stones
J or fish-bones;
or pearls
6.
Mahee dundan
2.
^1^ or
corals
jb Jj\ (vulgo Uqqul buhur) canna

seeds of the shot plant
8.
^JbVo
or cornelians
(J^ or Mocha stones;
Goo^/ee
the
K'hujoor ke beej
1.
f/gee^jrjhjiic
3.
Uqeeq-ool-buhur j:s^\
<J.<i
made of
contains one hundred beads, and are
^j S jj^
chap-
(i.e. rosary or
7.
indica,
Zytoon ^y->j or
5.
4.
Motee
Uqqul-bar
Lin. or the
olive stones
Sudduf i^Xa or mother-of-pearl 10. Solaymanee

11. Peer puttaree ^jjcj^j^^ or agate;
iJUJi-j or onyx
9.
12.
Abnoos (j^y^} or ebony;
made
of the
basilic basil;
wood
of the
13.
ocimum
14. Biijjur buitoo
Ryhan ^^Wj beads
pilosum, Lin., or the
ybj^^
or seeds of the
corypha umbraculifera, Lm., or umbrella bearing palm

15.
Khdk-e-ahujfa U-i lI/Uh 2
lit.
the
curative
dust
GLOSSARY.
Km bulla,
(meaning the earth of

Hosein
16. Lyl-o-nuhar
wood
of red
p.
171, or
where
field
suffered martyrdom), and greatly venerated;
J^ ^
J-1
lit.
spotted with black
sandalwood;
kind
Jjo^
Sundiil
17.
or
j_^jJliy2> or
Hurfa-leooree (dukh.)
18.
day and night.
the stones of the cicca disticha, Lin. or chilimillie; called also the country-gooseberry, and churmayla.
Tiisbeeli
.ff:^
''
.v^'g.Mi
^^
g.
I offer to
God
the great
or
luk'iilhumd,
ever praises
thee "
e.
m\
^_^*-j
Suni'mee alla'ho lay'mun huni'meda
(\ Ixtj i Jkxi^s-
rub'' buna
God,
the act of praising
Hind.
him.
Oh my
hears what-
Protector,
thank
Tushfee-ool witturJs^\^^JJLj
forms of prayer
instituted
by
Beebee Aaysha (the wife of (he Prophet Mohummud.)

Tusmeeii
,.*>*^
The
//^
nomination, appellation, giving a name.
following
is
so
termed
(-i>y '
Bismillah hirruhman nirruheem,
i.
ij^^j^
ijij-~J
In the name of
e.
the compassionate and merciful Jehovah.
Tuwafim-i\yi
turning
or encompassing;
making the
circuit
of any holy place, such as that of the kaaba (vide p.

63), &c.
Tyammoom ^v^
purifying, or rubbing the hands,
face, and
other parts of the body, with sand or dust (agreeably to
Moosulman law) where water cannot be
the
vious to performing religious duties, in the

as if they
were dipped
got,
pre-
same manner
in water.
U.
,./.,.,
Vbeer j**s-
Uggur /i
Abeer.
lignum
vide
cies of
aloes,
wood-aloes, or aloe wood
wood which, on being thrown
into
spe-
the
fire,
smokes, and emits a delightful odour.
Uggur-kee-buttee
pastils,
^J^^
^J J^
wood
erron^qjjsl^., called
aloes, or
oodbultee
thety
aloe-wood
.
a,rp
com-
GLOSSARY.
^\
Ci
sundul Jj^-^ or
chliureela
benjamin,
sandal wood, ood d^z benzoin or
posed of uggur
L^^
nottl), piichapat Cl^\>\=f,

Lii^s^Lo
lisputtree lSJ^^.u-^'^^
or
oro-um; these are pounded

water, and formed
in the
kind
is
its
gum
ta-
mastich, sugar candy,
mixed up with rose-
fine,
The
into pastils.
best
come from
a perfume of a yellowi'^h colour, and
The com-
of several scented ingredients.
a mixture of sandal wood, wood-aloes, and
some odoriferous
for
gypsum,
Mahratta country.
name of
compounded
mon
(lichen rotundatus,
sillarus ^j^Ji^ or sullajef
fragrant smelling plant, roomee
^jj
miistukee ^J^^^î^
Urgujja \^j\
beautiful crystallized foliated
Beejapoor,
aloes,
of rock lichen
a kind
or
or wood
The
oil.
composition
following
is
a superior recipe
wood and wood-
Triturate sandal
or the oil of
aloes with rose-water, then add choa \^f'
aloes-wood, suntooka Syxu^ , zoobad d\i j or civet-cat
perfume, of each two mashas

buylee-oW ^î-rrt^
quarter of a tola
body over with
o''
*^^
mix
all
on a
little
is
rub the
perfume.
J^) or otter, of roses,
on ceremonial occasions,
chum-
^^ jessamine, of each a
well together, and
this delightful
Uttur or Utur (prop. Itr
o-uests
"''
otter of roses, or
This,
&c.
invariably offered to the
cotton, twisted at the
end of a
of
bit
stick four or five inches long.
W.
Wajib-ool-mttur )s)\
^^?-|^ prayers enjoined
in the
Qoran
and Huddees, but of the authenticity of which there
is
some doubt.
Z.
Zoobuhîia
crifice,
sacrifice,
to kill
hummudan
slaughter;
to
(animals for food, agreeably to the
law), to slaughter.
or Christian)
zoobuh kurna,
may
Any
individual
sa-
Mo-
(Hindoo
perform the zoobuh, which consists
in
GLOSSARY.
cii
repeating' the words
the
hismillah
Alia ho
akbiir^
in
of the great God," while drawing the knife
name
and cutting across three particular parts, which are

sential to the operation,
viz. the
es-
windpipe, the carotid
and the gullet (or the rug called mirree)^ on
arteries,
which such slaughtered animal becomes lawful food
Mohummudans.
If only two of these be divided,
to
is
it
unlawful.
Zukat Cjl^j or alms; the Mohummudan law recommending
it
to
every person
to
give to the poor, or for other
by
religious uses, a certain portion of their possessions,
way
is
of purifying or giving a blessing to the
called
by some writers a
rest.
This
tenth, but erroneously, as
it
varies according to the description of a man's estate, to

its
value, and to the piety of the donor
one-fifth, one-fourth, one-third,
they have to the poor.
grandson
to the
twice during his
Hussun
some giving
and even a half of

(the son of ^//ee,
all
and
Prophet) gave away his whole property

life,
for the relief of the indigent.
,80S ,0S ,eS2
INDEX,
C0NTA1NIN(;
and general Definitions of numerous

and some of them more particularly
List of the Subjects treated of,
Oriental
Terms
occurring,
explained, in the foregoing Wo)-lc.
Aba. Append, p. xi.

Abbas Alk'o Ullum-burdar
step-brotlier), 27f>.
place where water

'
kept for drinking, 187, 2'2;5.
Abd-ool-qadir, a saint venerated, 433.
Abdar-khana,
tlie
is
Gloss.
Abeer, a perfume.
Abee Soofeean, a proper name, \6d.
Abii Hoonnooq, the name of an author,
Gloss. 30i-!.
Abkhora, a water or drinking cup, 424.
Abnoos, ebony. Vide Tusbeeh, Gloss.
Abroo, char ; eyebrows, moustaciies,
liissab.
beard, and hair of the armpits,
284,
hanging
Mohurrum
fuqeer,
I'Jl.
dug in front of the AshoorA hole dug

khanas, 173, 186,222.
within doors or out, over which they
Allavva, a pit
their
hands and throw refuse
in,
249.
Allee, son-in-law of Mohummud, 10,
257.
Alms, on whom to be bestowed, 59.
Al-oomr-e-Lillah, a Mohurrum fuqeer,
sacrifice.
Alope Unjun. Vide Unjun, 377, 378.

Alweeda, or Ulweeda, q v., a discourse
on the Ilurozan separation, 225, 257.
Vide
Amal-nama. Gloss.
Ambaree, a howda with a canopy or um-
Adalut Shah, a Mohurrura fuqeer, 191.
Aeeam
clothes on, 305.

Al-hookm e Lillah, a
191.
289.
Adum
190, 285, 298, 412.

Algunnee, a line or rope for
wash
166, 16*).
Abjud ka
Gloss.
Alfa, or Kufnec, a fiiqeer's dress.
(Hoscin's
Adam),
e
his origin, &c., 132,
nuhur, the season of
325.
Vide Ayyam, 69.

e qur, the
Ayyam,
day of
rest.
brella cover, 125, 219.
69.
Aet e Footooh, a verse of the Qoran used

in exorcism, 323.
ool Koorsee, ditto, 334, 383.

one of (he four
A*^;an, or Putthan,
hummudan
Mo-
tribes, 8.
Afshan, or Zur-afshan, paper sprinkled

over with gold-leaf-powder, 125.
Afsoon, incantation, 329.
Aftabgeeree, a kind of parasol or umbrella used over the ullums at the Mo-
Vide pi. ii. fig. 8, 181.

hurrum.
Agara kee jur, root of the achyrantlies
aspera, Lin, 377.
Ahmud Khan, vows made
to him, 276.
Ahud, or Ohud, q.v. where a noted battle

was fought, 234.
Ajwaeen Sison Ammi, Lin. bishop'sweed seed, 3.
Gloss. 3.
Ajwaeenee, vulgo Uchwance,
Akhara, the fairy assembly, 384, 387.
Akhir niuhcena, the sixth month, 243.
Akhree char shoomba, a feast, 49, 96.
229, 230, 268, 425.
Amcen, amen, 80, 263.

Ammama. Append, p. ix. 299.
Amows, the day on which the conjunction of the sun
and moon lakes
place,
357.
Ang-gaythee, a chafing dish, 196,
Shah, a Mohurrum fuqeer,
196.
Anjun. Vide Unjun, 376.

Anna, an Indian silver coin equal
to
two
pence, 37, 94, 116.

AnsiMs, the four elements, 308.
Antee, or Sylce, q. v., a necklace made
of coloured threads worn by fuqeers,
96, 189.
Anwut, a
toe ornament.
Append,
p.
xxvii, 118.
Aoorad, repetitions (plur. of Wird), 294,

302.
Araish,
artificial flowers,
44, 126.
Arbanec, a kind of musicians, 99.

Aria, a feast, accompanied with oblations
oH'ered to saints, 251, 252, 266.
INJ)EX.
c\v
Arfat,
or Jiil)bool
Ait'at.
Vide Gloss.
70.
Asa, or So/jta, a club carried by devotees.

295.
Asan (lit. easy), a fateelia, so called, 270.
Asar-e-mootiarik, or the blessed token,
alias Asar-e-shiirreef, oi' the sacred
emblem, viz. a hair of the Prophet's
beard or moustaches, 236.
Asayb-walee, a demoniac, 384.
As'hab e-kuhuf. i. e. the companions of
the cave, or the seven sleepers, 27(>,
.340.
Ashoora, the ten
first
days oP the month
Bajra,
Lin. panicuin
q. v., 190, 288.

Baoolee, ear ornament. Append, p. xxi,
220, 275.
Bara-masa, real fuqeers so called. Vide
Fuqeers, 192.
Bfira-wufat, a feast so called, 189, 233,
425.
Ba-shurra (lit. with law), a class of fuqeers, 296.
Bawa, a mode of address among fuqeers,
1
93.
Boodun,
alias
Hyat Qulundur,
246, 231.
fuqur ood Deen, a venerated

246, 281.
peearay kay fuqeeran, a class of
devotees, 294,
Bay-aj khora, an usurer, a Mohurrum
fuqeer, 205.
saint,
"=
Baygur, tinsel or tinfoil, 194.

Baylun, a rolling-pin, 119.
268, 279.
Mudar
spicatus,
Banuwa, or Banwa, prop. Bay-nuwa,
Mohurium,
148, 172,209.
Ashoor-khana, or Astana, the ten-day
house, 172, 18G.
Asman, the seven firmaments, 149.
Asmaugeeree, a cloth fastened to the
ceiling of a room, 119.
Asoph ood Dowlab, oblations offered at
his shrine, 280.
Astana, the same as Ashoor-khana, 172,
liolcus
spicatum Roxb., 277.

Bandee, a female slave, 120.
ka, 243,
Bay-nuwa,
Astrological Tables, 19, 85.

Ata, pounded wheat.
Gloss.
Attaran, perfumers, 189.
Attributes of the Deity, 358.
Attu-hyat, 79.
Atush-bazee, fireworks.
Append. IX.
p. Ivii, 44, 254.
Aysha, night. Vide Numaz, 55, 7H.
Aytaykaf bythna, the being engaged in
constant pravers at the mosque, 255,
257, 262,
Ayyam-e-nuhur, season of sacrifice, 69.
e-qur, day of rest, 69.
a class of fuqeers, 190, 288,

289.
Bayra, a raft or float, a feast so called.
Vide Juhaz, 273, 430.
Bayree (lit. fetters), a ring worn round
ihe ankle, 237, 239, 275.
Bayr ka pat, leaves of the Indian plumtree, zizyphus jujuha, Lin., 410.
Bay-shurra (lit. without the law), a class
of fuqeers, 296.
Baysun, powdered chunna, q. v., 112.
Bciz, the falcon, 406.
Bazoobund, a kind of armlet. Vide
Ayzeed, he who caused Hussun to be
Append, p. xxiv.
Beebee Fateema, the daughter of
poisoned, 150.
Azad (solitary, or free), a class of devotees, 297.
Azan, the summons to prayer, 75, 239,
257, 258.
Baba-Boodun,
alias
Hyat Qulundur, or
Hyat-ool- Buhur, 246, 281.

Lai, oblations offered at his shrine,
280,
Badeea, bowls, generally made of brass
or bell metal, 120,
Badkush, or Mirvvaha, a fuqeer's fan,
295,
Badla, brocade, or variegated silken stuff,
40, 176.
Bagh, or Tiger, a Mohurrum fuqeer,

201.
nuk, or Tiger's nails, used

charms, 356. Ayijiend. sxiv.
Uaja-bujuntur,
xlvi.
Mus.
Instr,
Append,
hummud married to
Mo-
Allee, 2, 108,253.
ka basun, a ceremony, 108, 277.

ka Sanuk, ditto, 108, 277.
kee kundoree, ditto, 277.
Beebeean, a ceremony so called, 147.
Been, or Vina. Mus. Instr. Append.
p. li, 293.
Beera, or Beeree.
Gloss, 278.
Beer-e-zumznm. Vide Zumznm, 64.

Beg, an honorary title signifying brave
or valiant,
9.
Begum, the wife of a Syed, 16.

Bhajee, greens.
Append, p. xxxvii, 27^
374.
V,
Bhanrf, a mimic, an actor, 43.
Bhant/a, or Ch'hunhee ka, a dish of food
as
so called, 6, 26.
Bhenr/, or Shola, q.
p.
of pith, 125.
Bhoojbunr/, an
xxiv.
v.
in Gloss., a
armlet.
kind
Append,
p.
INDEX.
Epidermis of the Betula
Bliojpatra, Wall., 356.
Bhoora, a ceremony on the third day after
Blioqjputur,
Shubgusht. Vide Chowthee, 139

Bhoot-unjun.
Vide Uiijun, 377, 378.
Bhou7(ra, a species of large black bee,
said to be enamoured of the lotus, 302.
Bhubhoot, cow-dung ashes, 196, 329,
Bhugna,
corr.
Baghnuk,
q. v.
Bliugteea, a dancing boy dressed up as a

dancing girl, 43.
Bhngwee, cloth dyed with red ochre,
used by fuqeers, 294.
Bhunrfara, or Mudar ka ch'banda, q. v.,
101.
Bhundaree Shah, a Mohurrum fuqeer,

190.
Bhung, an intoxicating drink. Gloss. 45.

Bhungee, or Bangy, a stick with ropes
CV
Boottec, a mixture of duhee (tyar) and

rice, 224.
Boqcha, a cloth for wrapping up clothes
in, 119.
Bosu-gah, lit. the place for kissing on ;
viz. the neck, 168.
Boza, or Boja, a kind of beer.
Gloss
296, 407.
Buddhee, or Heemad, q. v. See Flowers, Gloss.; made also of gold, silver
leather, &c., 237, 239, 242, 275.
Budhna, or Budhnee, a kind of pot
with a spout to it, 46, 411, 416.
Bugla, or Bu^'ola, paddy birds ; also, a
Mohurrum fuqeer, 186, 198, 406.

Buglee-qubur, a particular kind of grave,
416.
Bujjuibuttoo, corypha
umbraculifera,
Lin., or umbrella bearing palm. Vide
hanging from each end for slinging

Tusbeeli, Gloss.
baggage to, which is carried on the Bukht-kholna, or changing one's bad
shoulder, 217.
luck, 383.
Bhuranch, name of a town or village Bullaeea7i layna, faking another's evils

about thirty miles north-east of Luckon one's-self, 92.
now, 249.
Bullayr kay dana, dolichos lablab, Var.
Bhurla, or Bulla, terminalia bilirica,
378.
Roxb., or belleric rayrobolan, 52.
Bunrfaree Shah.
Vide Bhundaree Shah,
Bhurrung, a Mohurrum fuqeer, 195.
190.
Bhyree, a hawk, 406.
Bunda Nuwaz kay churagan, a feast,
Shah, a
Mohurrum
fuqeer, 198.
Bich'hway, a toe ornament.
265, 426.
Append.
p. xxvii.
Bichnag, poison root. Vide Boza, Gloss.

Bidaut-e-hoosna, 254.
Heaven, the seven heavens,

149.
Birreeanee.
Vide Cookery, Append.
p. xxix, 96.
Bisk'liopray kee jur, trianthema decandra, Willd., or trianthema pantandra,
377.
Bismilla.
Gloss. 111,326,425.
or Bismilla-khwanee, the ceremony of teaching children to repeat
the name of God, 39, 40.
Boolaq, a nose orjiament.
Append, p.
xxi, 118, 220, 275.
IBooddha, Booddbee, Mohurrum fuqeers,
201.
Boojputthur.
Vide B'hoojputur.
Bookhoor, perfumes burnt in exorcising,
308.
Bihisht, or
Booraq, the animal on which Mohummud is said to have passed from Jerusalem to heaven. Vide PI. I, fig. 4,
kee muheena, the eleventh
month so
Bundugee.
called, 265.
Vide Sulam, Gloss.

Bunggree, glass bracelets. Vide Append,
p.
xxv, 118.
Bungurharon, manufacturers of buno-grees, 293.
Buqal, a shopkeeper, 207.

Buqi-eed, the twelfth month, 49, 252,
264, 266.
qoorbanee, the sacrifice, a
feast, 266, 425.
Burat, the night of record, 251, 252.
assignment, 128.
,
Burchee, a spear or lance with a wooden
stock carried by fuqeers, 295.
Burra, a kind of cakes made of ground
pulse.
Append,
p. xxxvii, 107.
Burree, wedding gifts, 106, 109.

Burus gath, birthday anniversary, 38.
Bussunt, lit. spring, a festival, 429.
Butasha.
Vide Sweetmeats, Append,
p. xlii, 50, 167, 333.
Butun-e-Muhasurah, a valley so called,
66.
172, 186, 2,35, 251.

Buzul, a gift or present to avert calaBoorboorook (prop. Boorboorqa), a small
mity, 310, 312.
double hand-drum, 215.
Byat, the becoming a mooreed or dis-

215.
Booroojan, the signs of the zodiac, 307.
ciple, 281, 299.

Byraga, or Zufur.tukeea, a small crooked
stick or piece of iron which the by.
INDEX.
CVI
arm- Chindur-Shali, a Moliurrum fuqeer, 21 1.

Vide pi. Chippa ; Tambeel ka, a calipadi carried
IV, fig. 3.
by devotees, 195.
Byiliuk, a particular nocturnal assembly Chironjee.
Vide Cheerownjee, 270.
ratjee or
devotee places
pit to lean
of
upon
as
lie
iiiulcr his
sits.
women, 278.
13yt-oollali, the
house of God, the temple
of Mecca, 63.
Chistee, a subjunction to
qeers, 301.
names of
fu-
Chishteea, a class of fuqeers or devotees,
288, 289.
Chadur P'hool kay, a flower-sheet spread

on graves, 23.5, 413, 420.
Chah-e-Zumzum.
Vide Zurazum, 64.
Chandiiee, a canopy, 115, 119.

Char-paee, four legs, an Indian or coun-
Choba, a dish of polaoo mixed with slices

of cocoa-nuts, dates, and almonds,
103, 134.
Chogod, a large species of owl, 378i

Choice.
Dress, Append, p. xv.
Cholera
try cot, 10.
JFuba,
lit.
plague), 238.
khwanwaday, four Cholna, alias Kach'ha, q. v., 202, 214.

guides and fourteen house- Chon(/a, hair braided on the top of the
Char Peer-chowda
spiritual
head, 109.
Char-yar, the four friends, 191.
Choona, vulg. Choonam, quicklime,
Char-yaree, the soonnees, so called, 9.
306.
abroo, the beard, moustaches, eye- Choonggay, fried cakes, made of wheat
brows, and hair on other parts of the
flour, sugar, and ghee, 224.
body, 284, 289.
Choon/ee, or Ciiootec, the plait or tie of
Char-zanoo, lit, on four knees, i. e. sithair behind, cue, 91, 109.
ting cross-legged, 385.
Chooraeel, the ghost of a woman who
Vide Puleeta
Chawul.
Vide Rice.
died while pregnant.
Cheerownjee, or Chironjee, nut of the
lamp charm, No. 10, 338.
chironjia sapida, Roxb., 264, 270.
Chooreean, a female ornament (Append.
Cheroot, or Choo/ia, a segar, 114.
p. XXV.) worn by fuqeers, 91, 293.
Ch'hach'h, butter-milk, 418.
Choorway, a dish prepared from parched
Gloss., 253.
Ch'hay-paet', six-legged, a country cot
rice.
made with as many legs, 10.
Chooiee, or Choontec, q.v., tufts of hair
Ch'hee?ika, a network made of strings or
left on children's heads unshaved, decords, to place any thing on the cords
dicated to saints, 32, 272.
Pooreean kee, pincers for ornaof abhungee.
q. v. PI. IV, fig. 7.
Ch'heet, chintz, 119.
menting poorean, q. v.^ 120.
Ch'hulla (vulg. Chulla), a thin wiry me- Chor-huldee, a ceremony so called, Qf*
Chow-ghurray, a small box with four
tallic ring, 46, 275, 412.
partitions for holding spices, &c., 118.
Ch'hurree, or Ch'huttee, q. v., 141, 285,
Chowk-bhurna, a ceremony, 97, 12-1.
295.
Ch'hurree-romal, a twig of a tree with a
bydina, to sit in a circle, a techhandkerchief wound round the upper
nical phrase among fuqeers, 245.
Chowkee, a stool, 119.
end of it, 285, 295.
I'j
Ch'huttee, alias Churrec, q. v., a switch Chown-ur, or Chovvn-ree, an instrument
for driving away flies.
Vide PI. HI,
or wand, 141, 265, 295.
fig. 4, 213.
Ch'hutthee, a ceremony, 4, 23, 24, 425.
Vide Palkee, Glossary.
Ch'hutthee ka Bhawda, a kind of dish, (i. Chowtlm.
Ch'hutthce-mah, a particular dish of food Chowtliee, the ceremony of untying the
kunggun on the fourth day after the
so called, 6.
Vide lihoora,
Vide Glossary, 97, 104.
Shubgusht, so called.
Chiksa.
Append. VIII, p.
Children's Plays.
139.
liv.
Chubootra, an elevated seat or platform.
holds, 287.
Chilla,
Vide Mayzunna, 77, 186.

Chuddur, corrupt, of Chadur, q. v.
P'hool kay.
Vide Flowers,
the
or Astana, a fuqeer's residence,
268.
the shrines of reputed saints,

period of forty days after childbirth,
4, 27.
a forty-day abstinence, 306, 318,
425.
Chillubdars, a class of devotees, 292.
Chillumchee, or Sylabchee, a waahhandbasin, 120.
Glo.s., 235,41.3, 420.
Chukkec, a hand
mill, 108, 186.

.
nania, a song sung wjjile
grinding at the mill, at weddings,
108.
nowrcc, a ceremony &o called,

109.
INDEX.
weapon. Gloss., lys.
Chukoleean, or Sootreean. Gloss,, 254.
Cliiikkur, a
Chulla, prop.
evil
Damnec,
or Daoonee, dress.
Append.
412.
p. xvi,
Dal, a pulse, phaseolus radiatus, Lin.

Chumbaylee, jasminum grandiflora, Lin.
pliaseolus aureus, Roxb. green gram,
jessamine, 382.
or rayed kidney bean.
kay mundway, 184.
Da], an ornament worn by fuqeers.
Chundoo, a kind of hanging lamp made
Gloss. 196, 28.=^.
of bamboo frame. work covered with Dant neekulna, teething, 33, 34 ; or
mica, 175.
Dant ghoongnec, ditto, 34.
Chundun SufFeid, sandal-wood, 308.
Daroo, ardent spirits of any kind.
bar, a necklace, neck ornament. Data, a mode of address among fuqeers,
Ch'liiilla, q. v.
Append,
p. xxii,
101,
193.
logwood, 303.
Chundur Buddun and IMohy Yeear, oblal,
Dawut,
invitation, 35.
Dawut Elm-e,
the science of exorcism,
294,303,309,316.
lations offered at their shrines, 281.
Chunna, Bengal horsegram, cicer ariena- Dayg', a large, or Dayg'cha, a small

tum, Lin., 112, 202.
copper caldron, 120,376.
Chupa/eean, very thin wheaten cakes. Death, when created, 149.
Append, p. xxxiii.
Deed, viewings or beholdings of tlic
Churagan, lit. lamps, oors or illumination,
deity, or of some part or other of the
body, pointed out by the Moorshud,
238,241,268.
Chura^'dan, niches for lamps on tombs,
302.
Deen, religion, 45, 263,
419,
Churagee, a present made to the Moolla Deenar, a Persian coin. In Hindoostan,
for offering up oblations at the tomb
equivalent in value to two and a half
ofa saint, &c,, 190, 218, 236,
rupees, 59.
Churawa, presents of jewels and dresses Deewargeeree, tapestry or cloth for
adorning a wall, 119,
to the bride, 90, 93.
Churkhee Fanoos, revolving shades
or
Demons, 312,
Dewankhana, a
Fanoos-e-kheeal, q. v., PI. I, fig. 3,

hall, a
parlour, 110,
185.
112.
Churrus, or Churs, an inebriating elec- D'hal sahib, a Mohurrum ullum (lit.
Mr. Shield), 177.
tuary, Gloss. 296,407.
Chu<<ana, (lit. causing to lick) a cere- D'lian kay
K'heeleean,
or
K'hoee,
swollen parched rice, 282, 333, 383.
mony, 33.
Append, p, D'hayleez K'hoondlana (lit. treading the
Chutnee, a condiment.
threshhold), a ceremony, 89, 95.
xliii.
Shah, a mohurrum fuqeer, 202. Dhingana, vulgo Dheegana (lit. a forfeit),
a demand of it at a ceremony, 126.
Circumcision.
Vide Glossary, 43, 425.
Budhnee, the earthen pot used
Compound, an area or enclosure round
at this occasion, 127.
a house, 5.
Append. V, p. Z)hol, the common drum. Vide Mus.
Cookery, Moosulman.
Instr.
xxvii.
Vide Char-
Curries.
Vide Kowra, 206, 222.

Vide Cookery, Salun,
pend, p. XXXV, 3, 134.
Curry Powder.
Dad-muhal
(lit.
Append,
p. xxxix.
palace of justice).
Vide
PI. I, fig. 2, 185.
Daeejunnaee. Vide Gloss.

doodh pillaee. Gloss.
Gloss.
Gloss.
Fateeha.
2.
k'hillaee.
.
asseel.
Daeera kee
Vide
Fateeha,
417, 422.
Daeeraywalay, or Muhdee-walay, a subsect of
ditto, p.
Mooiulmans,
13. 260.
1.,
small
drum.
278,
fire
which they
Ap-
p. xlix.
or Z)'holuk,
D'honee, a
paee, 10.
Cowries,
Append,
Z>'holkee,
Congratulations, 264.
Cot, country or Indian.
lighted by fuqeers, over
sit,
imbibing
its
smoke,
290.
D'hotee, a cloth worn round the waist,
passing between the legs and tucked
in behind, 190.
D'hummul koodana, a ceremony, 241,
242.
Dhunna, or Dhun Unjun. Vide Unjun,
377, 378.
Dhunneea, coriander seed (coriandrum
sativum, Lin.) 330.
Dhu^êe, the cloths or dresses, with
which ullums are bedecked. Vide
PI. II.
fig. 7,
177,224, 227,289.
Dinnur, a nûojulman, 110.
INDEX.
CVlll
Dirrum.
Vide weights, Append., 59,
406.
Divorce, 144.
gal, 187.
Dustar or Puggree.
Doa-e-Masoora, supplication
mission of sins,
Qoonoot,
for the re-
41).
prayer of
praise, 81,
130.
Do-gana Rukat.
Vide Rukat, 63, 259.
ka, the war-bier, 226.
Domneean, a
class of musicians.
43, 384.
leaf folded
.33,
Dona, a
up
Gloss.
so as to hold any
thing, 272.
Doodh
xli.,
payra, sweetmeats.
Vide Dress.
Ap300.
Dust bosee, shake (lit. kiss) hands, 264.
Dusth-bulla or Kurb-bulla, q.v., 163.
Diist-punna, a pair of tongs carried by
pend, p.
ix.
fuqeers, 196.
Dustugeer.
237, 425.
Z>ola, bier, 413.
Run
swering to the Doorga pooja in Ben-
Append,
p.
HI,
270.
Vide
Vide Palkee. Gloss. 27.

Dooneeadar, a mode of address among
fuqeers,
220, 275.
variety of magic squares,
p. xxi.,
Do-paee, a
.347.
Append, p
xii.,
Dowry, 130, 135.

Do-zanoo bythna. Gloss. 385.
Dozukh, hell (the seven hells), 149.
Append. III. p. ix.
Dresses,
DufF, a kind of tambourin. Mus. Instr.
Append, p. xlix., 194.
Duff and Surode players, 99.
Duffalees, a class of wandering devotees,
289.
Duhee, or Tyar, curdled milk, 107, 121,

276, 401.
Dulleea, rice and milk
made of a very
Vide Kheer, 100,
thin consistence.
273.
Dum
Mudar, lit. the breath of Mudar.

Vide Zinda Shah Mudar, 242.
Dumree, a copper coin. Gloss. 3.
,
(lit. assembler of a
crowd), the master of ceremonies, 228.
Durgah, the sacred shrines of saints.
Dungul kurnaywala,
Gloss., 32, 44, 178.
Durood, blessing or benediction, 172,

316.
or Fuqeer, a religious
dicant or devotee, 296.
Dusmasa. Vide Fuqeers, 192.
Dussayra (prop. Dush'hra), the
Durwaysh
festival
Earths (the seven), 149.

Eeboodee, the ashes of the Ood-dan,
in
the
Eed,
feast, 49,
q.v.,
men-
chief
Dcccan, an-
268, 427,
ka Muheena, 261.
Eedool-Fittur (or Fitr),
alms, 261,268,
e-Rumzan,
117.
Do-putta, dress.
Vide Dress,
Do-shala, a pair of shawls.
Append, p. xii., 299.
Dost, a Mohurrum fuqeer, 191.
Downa, artemesia austriaca, Lin. lad's
love, old man or southernwood, 382.
Dowr, circle; implying repetition, 310,
312.
Hindoo
lord of the, 326,
180.
193.
Door, or Hulqa, female ornaments. Append,
Dustugeer,
119.
ka Miiheena, the tenth month, so

termed, 261.
Z)oolee.
Peer e
Dustiigeer-walay, an appellation given

by tlie Gyr-muhdees to all other sects
260.
Dustur-khwan, a table-cloth ; or rather a
floor-cloth, one spread on the ground,
the
the
feast
Rumzan
of
feast,
261, 266.
Zoha
or Qoorbanee, the feast of
sacrifice, 96, 266, 268.

Eedee, a verse, or sometliing relating to
the eed (or feast), written by schoolmasters on coloured or illuminated
paper, given to their pupils to exact
from their parents, 47, 49,

96, 232, 254, 264, 268.
Eedeeana, holiday presents, 268.
Eed-gah, or Numaz-gah, (Gloss.) 57,
Vide PI. Ill, fig. 2.
261, 266, 268,
presents
Eelachee, cardamoms ; a ceremony, 35.

Eemamein, or uUiims, (lit. standards,,)
176, 289.
Eemameins, the Sheeahs, so called, 269.
Eemam, a priest, 132, 175, 414.
azum, (lit. the great priest) i. e,
Huneefa,
q. v.
JafTur Sadiq, 238, 277.
Muhdee.
Vide Muhdee, 260,
431,
Shahee, a class of fuqeers (or
devotees), 298.
Zainin, a saint, in whose name
vows are made, 275.
Zaday, or ullums, q. v., 176.
Eenam (lit. a gift), land given by government as a reward for services, or
as a fee, a pension in land, 300.
Eeranee, Persians who are all Sheeas,
the Sheeas so called, 9.
Ees, or Esau, 9,
Eezar,
Vide Dress,
117,401,411.
Append,
p.
xiii,
INDEX.
Ehrain, the pilgrim's or the sacred habit.
Gloss. 61.
Enchanters, 336.
Ehsan, thanks, 326.
Elements
(the four), 84, 8G,
308, 349,
3.t1.
Emambara, a
sacred building for the celebration of the Mohurrum, 1/4.

Executor, 407.
specimens of their names, 387.
Fairies,
Fanam, a
silver coin.
Gloss. 5.
Fanoos-e-kheeal, or Churkhee Fanoos,
Vide
q. V.
PI. I, fig. 3,
185.
Farayqa, the night of discernment, 252.

Pateeha, prayers offered up over oblaGloss.
tiorj.s, &c. made to saints, &c.
172, 25.3, 270,422, 425.
Daeera kee, the cemetery oblation, 417, 422.
Huzrut Shah kay, or Movvla
Alice, 275.
Asan, 278.
Neeut khyr kee, prayers offered
Gloss.
for the welfare of any one.
91,94, 417.
Kundoree kee, 249.
Sanuk. Gloss. 2.
Geearween, 240.
Vide Cookery,
Feernee.
Fyz-e-Billah,
ships, 61.
Append,
Append. IX,
p.
Ivii.
Firmaments (the seven), 149.

Fitnee, rice and milk made of a thicker
i.
e.
God's grace or bounty
Gadec, bedding, any thing stuffed, spread

on the galeechu to sit or lie on, 119.
Gaee-looiana, a ceremony so called, 241,
242.
Gaee7i-en, singers, girls brought up by
the nobility and taught dancing and
singing, 17.
Galeecha, a small carpet, 119.
Api)end. VII, p. lii.
Games.
Vide Glossary.
Ganja.
Ga-?ro-r7-ee Shah, a Mohurrum fuqeer,
214.
Gaynd, tagetes
erecta, Lin. Indian or

African marigold, 382.
Gayroo-Lal, red ochre, 195.
Geearween (lit. the eleventh) Dustugeer's, a feast so called, 23".
Gend, or Gaynd, tagetes
ereeta, Lin.
Indian or African marigold, 382.
Gend-guhwara. Vide Flowers, Gloss.
220, 275.
Genii, their origin, nature, food, names,
king, &c., 324, 328.
G'hawêe, strips of different coloured
cloths tied round the ankles by Mo-
hurrum
3,
p. xl.
Fireworks, 254.
CIX
G'hee,
195.
butter clarified by boiling
fuqeers,
stale
and straining.
G'hooghoo, the owl, 378.
G'hoomna, a dance of the
a small red seed with a

black spot, or entirely white, forming
two varieties, called red and white
consistence than k'heer, q. v., 100.

Gloss.
Gloss. 57, 261,
Fittra, fast offerings.
262.
Flowers of various kinds for these,
vide the word in the Gloss.
Food, lawful and unlawful, 405.
Foorat, the river Euphrates, 162.
Fuiur kee Numaz, 55, 78.
Fuqeer, alias Durwaysh, a devotee, 264,
281, 284, 296, 301.
Bara-masee, real fuqeers, 192.
Dus-masee, the Mohurrum fuqeers so called, 192
G'hoongchee,
G'huggree-walay, a
Fitr, or Iftar.
Mohurrum, 189.
e-Kufciee, or Goorz-mar, 241.
Furash, a sweeper and spreader of cars,
pets, 378.
Furreed ood Deen,

saint,
Sliukur
Gunj,
280.
Fursh, carpeting, mat, any thing spread,

97.
Furz, God's corainands. Gloss. 49, 189.
Wajib. Gloss.
Kufaeea. 258, 420.

Fiitthan (a victor), corrupted into Putthan, 12.
Mohurrum
fuqeers, 194.
goomchee, q. v.
G'hoonghroo. Append, ankle ornaments,
p. xxvii, and Mus, Instr. p. xlvi.
G'hoongnee, wheat or Bengal horsegram boiled whole in water with sugar,
34.
G'horay
raj
(lit.
(lit.
horses), or K'hoolay G'holoose horses), a ceremony,
250, 275, 279.
Mus. Instr. Append,

Vide PI. IV, fig. 2, 213.
G'huggree.
xlvi.
Mohurrum
p.
fuqeer,
213.
Gloss.
G'hurra, a large earthen pot.
G'hurree, twenty-four minutes, two and
a half making one hour, 37, 378, 395.
Gilla, or Gulla, q. v. money, 240.
Gingilie oil, ol. sesam. orient., Lin.,
country (Indian) sweet oil, 25.
Girday, or Gul-tukeea, a small round
pillow placed under the cheek in bed,
119.
Goga,
or Zahir peer, a saint, 432.
Gol, society
-ut;
-uCI
whence Mogol ( Mogul),' 9.
INDEX.
ex
Golam, a male slave, 5(), 120.

Gold mohiir, or Ashrufee, a gold coin.
Gujra, formed of flowers. Vide Flowers,

Gloss. 41.
Mohurrum fuqeer, 214.

Gulla, lit. grain or corn, but here money,
240.
Gullay-milna.
Vide Sulam, Gloss.
GuUukeea, or Girday, a pillow for the
cheek, 119.
GundA, a knotted string tied round the
neck of a child, &c. as a charm, 374,
389.
four of any thing. 274.
Gulcez-Shah, a
Gloss.
Gom,
a flag, a ceremony, 246.
Goochee, a bundle of one hundred betel

leaves, 274.
Gool,
fire-balls for the liooqqa.
Gloss.
p. Ixxxvi.
Gool-ab, rose-water.
Gloss 412.
Gool-ab-pasli, a bottle from which rosewater is sprinkled, 118.
Gool-cheenee, chrysanthemum Indicum,

Lin. Indian chrysanthemum, vvlgo
Christmas-flower, 382.
Goolgecan, Goolgooleean, or Goolgoollay, swollen rice mixed with molasses
formed into balls. Append. Cook,
p. xxxiv, 9(i, 210, 270, 278.
Goollee, coral.
Vide Tusbeeh, Gloss.
Gooloobund, any thing worn in any way
about the neck.
Dress, Append, p.
X, l'.)6, 21.5, 293.
Goorachee, or Ghoongcheekee jur, abrus
precatorius, Lin. or wild Jamaica liquorice, 377.
Goor, jaggrec, raw sugar, treacle, or molasses, 401.
Goor-akoo, or Goodakoo, the tobacco for
the hooqqa.
Gloss. 284.
Goorgee. Dress, Append, p. xiii, 194,195.
Goorz, a sort of iron club, pointed at one
end, and having a knob at the other
covered with spikes. Vide PI. IV,
fig. 5, 291, 417.
mar, a class of fuqeers, 241, 291.
Goruk-dhunt/a, an iron instrument resembling a Chinese puzzle carried by
fuqeers.
Vide PI. IV, fig. 6, 295.
Gosaee/i, or Suneeasee, a class of Hindu
devotees, who go about almost naked,
290.
Gosha-nusheen, in retirement, contemplating the Deity, 258.
Gosool, baths, or purifications of divine
command, 53, 72, 75, 258.
bathing or washing, 405, 411.
Gote, presents given at the birth of a
child, 6.
Go/ha, narrow gold or silver lace.

Vide
Kinnaree, 195.
Gows-ool-Azum, (the great contemplative) or Dustugeer, q. v., 237, 432.
oos Sumdanee, or Dustugeer, 237.
Guava, or Jam, Umrood, or Sufree-am,
psidium pyriferum, Lin., 141, 382.
Gudeer, a feast celebrated by Sheeahs,
10, 269.
Guhwara, a (swinging) cradle, 27, 32.
Gujra, or Soomurrun, bracelets made of
coloured thread, worn at the Mohur-
rum, 184, 188.
Gurdonee, a silver neck ring, 39.

Gurm-mussala. Vide Mussala.
Guroi), a band or troop (of fuqeers), 190.
sur, leader of ditto, 190, 214,
245.
Gussala, or Moorda-sho, persons whose
office it is to wash the bodies of the
dead, 409, 419.
Gyr-muhdee. Vide Muhdee, Gloss. 1,
13, 14, 259, 260,
Hafiz, a celebrated poet, at whose shrine

oblations are offered, 281.
one who knows the whole Qoran
by
heart, 21, 69, 256.
Hajee, a pilgrim.
Iluhmut
oollah, oblations ofTered
at his shrine, 281.
Hajee Ahmuq, and Hajee Bay-wuqoof,
Mohurrum
fuqeers, 200.
Hajrah (Hagar,) 64.

Halalkhor, the lowest caste of people in
India.
Vide Hulalkhor, 230.
Hanee, a proper name, 158.
Har. Vide Flowers, Gloss.
Haris, a proper name, 161.
Hat'h-burtana, a matrimonial ceremony,
142, 147.
Hat'h-kutoray-wala, a
Mohurrum fuqeer,
198.
Hazaree, a ceremony, 251.

Hazirat, the flame of a charm-wick, 376,
379, 382.
Hazree, (lit. breakfast) a ceremony, 276.
Heavens, the seven, 149.
Heemacha, a bag made of the skin of a
lamb, used by fuqeers, 295.
Heeraael, or Buddhee, q. v., 194.
Hells, the seven, 149.
Hijray, eunuchs, 28.
Hijron ka Taefa, 29. Append, xlviii.
Hijree, or Hijrah, the flight of Mohummud ; hence his era (16 July, A. D.
622), 12, 171.
Hindoos turned Mohurrum fuqeers, 1 87,
218, 239.
Gloss.
a fabulous l)ird.
Hoonnoor-hosein kay Fuqeeran, Mohurrum fuqeers, 212.
Hooma,
INDEX.
Hooqqa, the pipe and apparatus
in
which
tobacco is smoked in tlie East, 114,

211.
Iloor (e-shiuleed, the martyr), 163.
Tlooroof-c-Tul)jee, the Arabic alphabet,
307.
Horoscope, 19,371.
Hosein, a son of Allee, 8, 148.
Hosein's martyrdom, 150,
Hosein Abdool, or Baba Wullee, a
CXI
Hurla.
Vide Hullah.
Hurreebayl (lit. a green creeper), or
Shookrana, a ceremony, 93.
Hurreera.
Cookery, Append, p. xli,
3,46.
Hussun, a son of Allee, 148.
Hussun's martyrdom, 150.
Huwa, Eve, 132, 326, 349.
Huzrut-shah, a name of MoAvla Allee,
275.
Baba Fuqr-ood-Deen Gunj
280.
saint,
Hoosnein, meaning Hussun and Hosein,
Hyat,
156, 221.
Howda, an open
litter
fixed
on the back
of an elephant, in which people
218,219.
Howz-c-Kovvsur, a fountain
ride,
in Paradise,
ool
Israr, a saint, 281.

life,
said
tenth day of
to
be created on the
Mohurrum,
149.
Qulundur, or Baba, or BawaBoodun, a saint. Vide Oors, 246.
Hydur Wullee,
a saint, 281.
404.
Huddeea, a ceremony, 47, 49.

Qoran kee, ditto, 48, 284.
Hudiiecaroo, a kind of ring used at marriages.
Append, p. xxvi, 91.
Huddees, the traditions of Mohummud.
e-Nubuwee,
the prophet.
the traditions
of
Gloss. 135.
e-Qoodsee.
Gloss.
Huj, a pilgrimage.
Gloss. (iO.
Mukkav
Vide
ka.
Mukkay
(Mecca), 60.
Hnjooloha, an epithalamium, 136.
Hujr-ool-uswud, the black stone
Mecca, 63.
Hukeem,
a physician, a
Mohurrum
at
Hulal-khor, outcasts, to whom all sorts

of food are considered lawful, 230.
Huldec, turmeric; a ceremony, 97, 124.
Maynhdee, a ceremony, 102.
bytiuia,
Munja
sitting
bythna, q.
in
state,
alias
v.
chor, a ceremony, 97.

saoo, ditto, 97.
Hullah, or Neeinbolee, neck ornament.
Append,
p. xxii,
18.
Hullah, Hurla, Huldah, or Zungeehur

terminalia chebula, Willd, chebulic
myrobolan, 52.
Hulqa, or door, ear ornament. Append.
p. xxi, 239.
Hulwa. Append. Cook. V, p. xl, G,
276.
Humbulee, one of the four principal
Mohummudan sects, 244.

Hunf/ee, a small earthen pot.
Hunnoman,
the
Gloss.
Hindoo monkey-god,
373, 3a3.
Hunslee, or Towq. Append. Orn. IV,

neck 15, 275.
Hunufee, one of the four principal Mo-
hummudan
despairs of God's
Ibraheem (Abraham), 67, 132, 267.

Iftar, the evening meal during Lent, so
called, 255.
sects,
244, 406.
it, 231.
Is.haq (Isaac), 9, 266.
Islam, the proper name of the Mohummudan religion, 162.
Ism, a name, or attribute, .303, 304
310.
e Azum, the great attribute of tiie
Deity, 259.
JuUalee, the terrible attributes,
304.
Jumalec,
fu-
qeer, 203.
who
mercy, 325.
Ink (Indian), receipts for making
Gloss. 329.
Iblees (Satan), one
the
amiable attributes,
304.
Ismaeel (Ishmacl), 67, 266, 267.
Ispund, the seed of the Maynhdee, q.
and Gloss. 4,
v.
46.
Israfeel, the name of an archangel. Vide
Jibbreel.
Gloss.
Istu^far, deprecation.
Vide Ustu^'far,
78.
Iznee, a fuqeer who acts as a messenger,
284.
Iznee Shah, a Mohurrum fuqeer, 191.
Izraeel, the name of an archangel. Vide
Jibbreel, Gloss.
7,
Jae-numaz, a place of prayer ; vulgo

Janeemaz, or Moosulla.
Gloss. 78,
119, 263.
JafTur-bin-Tyar, a proper name, 166,
380.
Jageer, land given by government as a
reward for services, or as a fee, a pension in land, 131, 300.
Jalee-moeebund.
Vide Flowers, Gloss.
Jam, any vessel for drinking out of, 394.
Vide Guava, 117.
Jama, Append. Dress III, p. xi, II,
117, 189,404.
INDEX.
cxu
Jamdance, a
teau,
sort of leathern
portman-
Jam-khana, or Sliutrunjee, a large

pet,
Jan
car-
119.
(lit.
life
affection,
Jummalee Isms,
the amiable attributes,
304.
119.
or soul), an expression of
Ifi.
Jaree, or Juwar, holcus saccharatus, Lin.

or great millet, 57.
Jayhez, bridal paraphernalia, lO'i, 116,
147.
Jeeb-ch'hilnee, a tongue scraper, 119.
JhanfZa, a banner (niudar ka), 24.3.
(Dustugeer ka), 239.
Jhar-Shah, a Mohurrum fuqeer, 207.
Jewels and ornaments.
Append. IV,
p. xvii.
Jhola, a swing.
Vide Guhwara.
Jhol-p'horana, a matrimonial ceremony,
106, 120, 147.
kay ghurray, ditto, 107, 121.
Jhoo-dia, leavings of food, that which
has touched food and is thereby defiled, 285.
Jhunf/a, a flag (Dustugeer ka), 239.
(Mudarka), 243.
Jibbreel, the angel Gabriel.
Gloss.
Jin, genii, 324.
Jin-noonee, 324.
Joada, a proper name, 156.
Jogeean, Hindu devotees, 207, 376.
Joobba.
Append. Dress, III, p. xi, 5,
200, 294, 300.
Joolwa, a matrimonial ceremony, 98,
128, 135, 147.
Joomagee, ditto, 142, 144, 148, 425.
Jootee ka jora, a pair of shoes, 1 17.
Jooz, a section, what printers technically
term a sheet, 420.

Jora, a suit of clothes, 144.
lamp made of paste, 374.

Jubbool Arfat, a mountain near Mecca,
Jotee, a large
70.
Juch-chee, a lying-in woman, 1.

Juddee, a chiss of Mushaekhs, 2i)9.
Jugglers, 214, 223.
Juhad Fee-subeel-illah, or holy war, 162.
Juhaz (lit. a ship), or Bayra, a ceremony,
31, 97, 99, 272, 273, 425.
Julialeea, or Khakeea, a class of fuqeers,
1 99, 29.3.
Jullalee Isms, the terrible attributes, 304.
Jullal-ood-Deen's Koondon, a ceremony, 250.
Jumadar, a native officer, 263.
Jumal chootee, or Jumal bal, a ceremony, 32.
Jummadee-ool-Akhir, the sixth month,
243.
Awul, the fifth month,
101, 141.
Juuimalgo/a, or croton nut, 204.
Jumma Allah, God's

assembly, 245, 293.
Jummaut-khanu, a meeting-house, 259.'
Jummun Juttee, the founder of a sect of
devotees, 290.
Jumra, gravel or small stones thrown at
pillars representing the Devil in the
valley of Mina, q. v., 66.
Jun-bhat, a ceremony, 108.
Junnut-ool-buqqeea, the name of the cemetery at Medina where Hussun was
Jumma-Oollah, or
buried,
157.
a work alluded to,

305, 310.
Juwar, great millet, holcus saccharatus,
Lin. 277, 333.
Juwahir-e-Khumsa,
Kaaba, the temple of Mecca, 62.

Ka-ch'ha (or Cholna), a cloth worn round
the hips, passing between the legs, and
tucked in behind, 202.
Kafir, an infidel, 9.
Kajul, lamp-black,
5, 23, 118.
Dan, or Kujiotee,
box
for hold-
ing Kajul or lamp-black, 118.
lampMohnee ka, the

black, 342.
Kakool, the tufts of hair left on both
sides of the head, the middle part being
shaved from the forehead to the neck,
philter
289.
Kakra, a large wick, 332.

Kalik, the soot which collects under pots,
23.
ka tuwa, an iron plate on which

wheaten cakes are toasted, or kalik
collected, 4.
Kaw-chee, a ceremony, 143.

Kan-ch'haydana, boring the ears, 33, 34.
Kara, webera tetrandra, Willd., or the
thorny caray, 374.
Karvva Owleea, a
saint,
281.
Karwan, caravan, 159, 269.

Kat-Bawa-Sahib, the name of a
saint,
272.
Khadeema, servants
in
charge of tombs,
mosques, &c., 69.
Khakeean, or Julialeea, q. v., 199.

Vide TusbeeJi, Gloss.
Khak-e-Shuffa.
Khalee muheena, the tenth month,
261.
Khan, a
title
of the Putthans,
q. v., 12,
15.
the Soonnees so
by the Sheeas, 9, 10.
Kharwa, a kind of coarse red cotton
Kharjee, schismatics
called
cloth,
119.
Khas-burdar, a matchlock-man
man's retinue, 218.
in a great
INDEX.
Kheelafut, depiityship, the diirnity of
khuleefa (Caliph), 281, 284, iWQ.
Vide Dh.in kay K'hecK'heelecan.
K'heef, or Shecrbirrinj. Cook. Append,

p. xl, 100, 212, 387.
kay hundee, the kheer pot, a ceremony, 244.
K'hichra.
Append, p. xxxi, 227.
K'hich-ree.
Append, p. xxx.
kay llusum, a ceremony, 28.
Khidmutee, the sweeper, an attendant of
a mosque,
132.
Khilaut, a dress, a robe of honour, 144,

263, 282.
K'hind-rray shall, a Mohurrum fuqecr,
214.
Khoaja (com. Khaja), a man of distinction, a gentleman.
'
Bunda nuwaz, q. v., tiie name of
a saint, 283.
..
Khizur, the saint of waters, 31,
100, 273, 431.
Biiha-ood deen Nuqshbund, the

founder of the Nuqshbisndec fuqeers,
294.
Zaday,
15.
Khoan, a large tray, 28.

Khoancha, asmall tray, 394.
Khoan-posh, or Toraposli, a tray-lid, 11 9.
Khoan-waday (com. Khanwaday), lior
household of
fuqeers,
so
called, 287.
K'hodo-garo?i, a Mohurrum fuqeer,

211.
Khogeer, a native saddle, a pack-saddle,
209.
209.
Khomasee, a particular kind of magic
square, 347, 351.
Vide Ghoray, a cereK'hoolay-ghoray,
mony, 250.
Khoolee, a proper name, 168.
Khoolfaee, a class of Mushaekhs, 299.
Khooshka. Vide Rice, 4.
Khootba, an oration or sermon, 170, 257,
262, 263.
K'hopra, dried kernel of the cocoa-nut.
..
Gloss.
ch'hilnay kee chowkee, an instrument for rasping the kernel of the
cocoa-nut, 120.
K'hujoor.
Khuleefa (vulgo Caliph), a deputy or
Gloss. 301.
successor.
a Mohurrum fuqeer, 190.
Gloss. 39.
K'hullee, oil cakes,
Khun, the date of the moon, 172.
Mus.
Khunjuree, a small tambourine.
Instr. Append, xlix, 207.
,
K'hurrai-wa>?,
wooden
pattens, 61.
K'hurray-pan ban<na, a ceremony, 88.

K'hurrec, pipeclay, 191.
Khuttab, the father of Oomur, 10.
leean.
neage,
CXI II
Khuteeb, a priest, 132, 170, 262.

Khutna, circumcision, 43, 425.
Khutum,
in
the seal or conclusion, a term
the
of
science
exorcism,
310,
312.
e Qoran, reading through of
the entire Qoran, 177, 238, 421.
Khwaja Moyeen ood Deen chishtce, 243.
Kibla.
Vide Qibla.
Kinnaree, b7-(xtd gold or

Vide Gotha, 195.
Kishtee, a kind of tray, 28.
silver
lace.
or Kuchkole, a cup or bowl

(generally of beggars),
a fuqeer's
"
wallet, 285, 295.
Elias
ka,
a boat,
ship,
vessel,
Vide Juhaz, 431.

Kneeling.
Vide Dozanoo bythnn, 385.
bark.
Kodalee, a spade, 17i5.

mania, to dig with the spade, a
ceremony, 173.
Kolsa, a king crow, 378.
Koofee (Cufa), name of a town, 154.
Koolsoom, Hosein's sister, 156, 168.
Koolthee, Madras horse-gram. Glycine
lomentosa, Lin. Dolichos biflorus,
Roxb. sxxv.
Koondon, or Koonday, a
large earthen
pot, 250, 275, 374.
Syed Jullal ood Deen's, a ceremony, 250.

Koondul, or Pogool, large Hindoo earrings, 208.
Koornish,
Vide Sulam, Gloss. 69.
Koorsee, the eighth heaven, 149.
Koorta.
Vide Dress, Append. X, 412.
Koossoom,
safflower, or bastard
saffron,
carthamus tinctorius, Lin. Gloss. 117Kordulla, or Kurdora, a string tied round

the waist, to which a lungotee is fastened, 208, 290.
Korla, or Kora, cat-o'-nine-tails (or rather of one tail), 194.
Kothmeer, the coriander plant. Append,
p. xxviii, xliii.
Kot-wal, a
Mohurrum
fuqeer,
191, 203.
Kown-ul, the two outsides of the house

on either side of the door, so called.
Vide Kuwi-wul,
4.
Kowi-a, a large shell

one, 206, 222.
Kowree, a small
Kowra-kowree, by fuqeers meant for

money, 193.
Kubab. Append. Cook. V, xxxiv, 267.
Kubeer Pun/hee, a saint, 280.
Kuch-kole, or Kishtee, a fuqeer's wallet,
285, 295.
INDEX.
CXIV
Kuchoor,
curcuma
zerumbct,
Roxb
Vide Abeer,
or zerunibet zedoary.
Gloss.
Kuffun, a shroud, 111.
Kufgeer, a skimmer, 120, 219.
Kufiiee, or Alt'a, a f'uqeer's dress. Gloss.
190, 285.
Kujlo/ee, or Kajul-Dan, q. v., 118.
Kuleeja, the liver, 339, 374, 383.
Kuleejee, the pluck ; viz. the heart, liver,
lungs, spleen, and kidneys of animals,
2.5, 333.
Kulma,
relating
points
Gloss. 54, 192.

e-Sliuhadut,
Kurbula), the name of

Hu&sun is bu-
ka mydan, the plain where

Hosein was slain, 221.
Kurdora. Vide Kordulla, 208.
Kureem ood Deen, oblations offered at
his shrine,
281.
practice.
martyrdom-
Kussub, penance, a term used in the
the creed.
of the
(err.
a place in Iraq where

ried, 71, 163, 221.
Kurray), a ring worn on the

Orn. Append, p.
wrists, ankles, &c.
xxiv and xxvii, 196,343.
Kurrahee, a flat vessel of iron, brass, or
earth, in which food is boiled or fried,
278, 376.
Kurrunj kay tayl (Ol. dalbergiae arbo-
purhna, to repeat the creed, one
Kurb-bulla
to
Kurra
(pi.
re, VViUd.), 337.

the
science of exorcism, 302.
creeds, 285, 408, 411.
g/air (lit. fractional house), a

term used in forming magic squares,
Kussur ka
e-Tumjeed, 285.
'e-Towheed, 285.
e-Rud-e-Koofoor, 285.
348.
e-ty-ub, or ty-eeb, 285, 408, 414.

Kulmay Shurecut, the five creeds, 285.
Prop. Qulundur, q. v.
Kulunciur.
Kulus kay mat'li, or Jhol kay g'hurray,
a matrimonial ceremony, 106, 107,
kutora, a cup made of bellmetal, 394.

Ku^r, a dirk or dagger carried by fuqeers, 194, 295.
Kuwway shah, a IVIohurrum fuqeer,
Kusund ka
198.
142, 144, 147.
ooihana, ditto, 142.

Kumkhwab (vulg. Kingcob), silk interwoven with gold or silver flowers, 40,
.
Kuwjt-wul.
Vide Kow-ul, 273.
Vide Gloss. 66, 335.

hundred thousand, 129.
Lemonade. Append, p. xl.
Lahowl.
Lakii', a
344.
Kumeez. Vide Qumees.

Kummul-shah, a Mohurrum
fuqeer,
209.
Kummurbund.
Dress. Append, p.
xii,
180.
Kunch-neean kay
nach.
Vide Gloss.
93.
taefa.
Mus.
Instr.
Append.
p. xlv.
Kundoree, a ceremony, 249, 275.

Beebee Fateema kee,
ditto,
277.
Fateeha kee,
Rujub
ditto,
249.
kee, ditto, 249.
Kunggun,
bracelets, 109, 117, 139, 142.

kholna, a ceremony, 139; 147.
Kunghy, a comb, 118.
Kungooray, small triangular lumps made
Vide p. 3, 143.
of Thoollee.
Kunjur, a hawker of fruits and vege-
Libas, a suit of clothes, 144.

Life, when created, 149.
Vide Luffafa,
Liffafa.
Lodee, or Lot, from whom a description
of Putthans have descended, 12.
Loong, or Loonggee. Vide Dress, Append, p. xii.
Gloss. 274, 378.
Lo<a, or Tumbaloo.
Low!), the tablet on which the decrees of
the Deity are written, 149.
Lubbay, a class of people who sell beads,
precious stones, &c., 244.
Luch-ch'ha, a necklace worn tight round
the neck,Orn. Append, p. xxii. 118, 131.
Luch-ka, or Mohur-punkhee, alias Juhaz, q. v., PI. IV, fig. 8, 273.

Cook, sweetmeats. Append.
Lu(/rfoo.
p. xii, 41.
bandhna, folding hands, a cere-
mony, 33.
tables, 35,
Kunkee, ground rice, or the scraps that Luffafa, a sheet used in shrouding the
dead, 412.
fly oft^ in pounding rice to separate it
Luggun, a large flat hollow utensil in
from the husks, 3.
the form of a basin, 120.
large
Kun^ha, a necklace or rosary of
beads made of silver, crystal, or the Luhud-bhurna (lit. filling the grave), a
earth of Kurbulla.
Gloss. 190,213,
285.
Kunz-ool-Gurraeb, the
166.
title
of a work,
ceremony, 423.
Lunggot, Lunggota, or Lunggotee, a
Dress,
cloth worn between the legs.
Append, p. xiii, 290, 297.
INDEX.
Lunggree, a large shallow pan used
kneading dough, and at meals
serving
for
for
&c., 120.
anchor), a string of flowers
or leaves, a ceremony, 217, 275.
nikalna, a ceremony, 217.
Lu<kun-muhbun, a silk twist for the
Choojitee, lO'J.
Lyla, a Mohurrum fuqeer, 195.
Lyl-o-nuhar.
Lylut ool moobarik, the blessed night,
232.
Qudur, the night of power, 2.^8,
259.
- Qudur's shub-baydaree, a ceremony, 255.
Lunggur
rice,
(lit.
cxv
Maweca,
a proper name, 150, 1C9.

Shah, a INIohiirrum fuqeer, 211.
Mayla (lit. a fair), an assemblage of fuqeers so called, 221, 241, 284.
Blaynhdee, or Henna (Gloss.J, 102, 104,
382.
called Taboot or Musjid, 102,
Maykh
110,235,240.
night
179.
of,
Mayraj, ascension (the Prophet's), 249.

Maywa, viz. Choorway, Sugar, and
Phootanay, 190.
Mayway ka Tubuq, the fairy fruit-tray,
384, 387.
Mayzuna, higher than a chubootra, with
steps to
mount
by, 77,
Meals, Moosulman. Vide Khana, Gloss.
Mahee Duntiee,
Vide Tusfish bones.

beeh, Gloss.
Mooratib, insignias denoted by
the figure of a fisli and two balls carried as ensigns upon elephants before
kings and nobles, 176.
Mabtabee, cloth on which is pasted devices of the heavenly bodies in gold or
silver, 234.
Majoon. Vide Gloss. 45.
Maleeda, or Mulleeda, Append, p. xli,
235.
Malik Ryhan Sahib, oblations offered at
his shrine, 281.
Malukee, one of the four principal Mo-
hummudan
sects,
244.
Manda, a kind of
bread, 30.
Mangnee (lit. asking), i. e. in marriage,
a ceremony, 88, 89, 93.
Append. II,
Pleasures.
Meean, master or
p. vii.
friend, an address ex-
16, 278, 386.

kee kurrahee, a ceremony, 278.
pressive of kindness,
Meeana, Vide Palkee, Gloss. 110, 138.

Meehree, a woman's side locks, 141.
Meekaeel, the archangel Michael. Vide
Jibbreel, Gloss.
Meena-bazar, or Mina Bazar,
q. v.,
61,
67.
Meer, a
title
by which Syeds
are called,
9.
Meeran Mohy-ood-Deen, or Dustugeer,

237.
Meerza, or iMirza, a chief or prince, 15.
Meer-zada, a title of IMoosulmans, 16.
Gloss. 44, 118, 122,
Meesee, dentifrice.
124, 125.
Dan, a box
for
holding Meesee,
118.
Mangoe pickle. Append, p. xlii.
MapuUay (Moplays), a class of Mohum. Meetha Polaoo. Vide Polaoo, Cook.
Append, xxvii, 88.
mudans who inhabit the Malabar coast
in the Peninsula of India, 244, xii, xiii.
Mareea, the jungle (err, plain) of Kur-
bulla, 162.
Marij (lit, flame without smoke, i. e..

wind), genii formed of it, 324.
Marijin nubooa, the title of a work, 251.
Maroo, two antelope horns in opposite
directions joined at their bases
car-
by fuqeers, 194, 295.

Marriage, 83.
Martyrs, twenty descriptions of persons
ried
Mica, or Ubruk, 109, 172, 185.

a pulpit, tlie minarets of a
mosque, 77, 175, 262.
Mimbur,
Mina
Bazar,
Mina
a valley near
Mecca,
61, 67.
IVIiraclcs related,
246.
Vide Mayraj, 249.

Miiwaha, or Badkush, a fan, 295.
Mishqal, a weight. Append. Weights
Miraj.
II, 59.
Miswak, a kind of toothbrush.
Gloss.
72, 101.
become so, 7 1
Marwaree, a class of Hindoos inhabiting Moashur, a variety of magic squares,
347, 354.
Marwar. A most industrious race of
Mogol (Mogul), 1,8, 9, 14.
merchants, 215.
a Mohurrum fuqeer, 205.
Mash, phaseolus max, black gram, 383.
Mohnee ka kajul, the pliilter lampMasha. Vide Weights, Append. II.
black, 342.
Mata (lit. the small-pox), a Hindoo
deity who is vôrshipped for averting

the small-pox, 279.
Mat kay bhajee, amaranthus trisfis, Lin.
a green, 271, 277.
Mohummudanism,
Mohur punkhee,
Juhaz.
430.
Vide
55.
Bayra,
PI.
IV,
Kishtee,
fig.
1,
or
273,
INDEX.
ex VI
Mohurrura, the
Kist
month, 148,
22<J,
'
96, 148, 172.

fuqeers, 189.
festival,
Nuziir-o-Nyaz, 219.
Moobariz khan, a ceremony, 27G.

Moochee-walay, or Moocheemen.
Vide
Gloss. 110.
Mooduwir, a circle, implying repetition,
310, 312.
Moogra, jasminum undulatum, Lin. the
many-leaved jessamine, 382.
Moojawir, a proprietor or landlord of
Ashoor-khaiias (lit. a sweeper of, or one
attach-.-d to
Mooshata, a female
lit.
resembling
Moosul, along wooden pestle, 122, 198.

Moosulla, or Jae numaz, q. v., 78, 318.
Moosulman
dinner-party described, 110.

cookery.
Append. V, p,
xxvii,
Moosummum,
.347,
infidels,
squai'e,
347, 354.
Moosubl)a, a variety of magic square,
347, 352.
Moosuddus, a variety of magic square,
347, 352.
a mosque), 180.
Moolhid-nooma,
jester, 136.
Mooslim, a proper name, 157.

Moostussa, a variety of magic
425.
a variety of magic square,
353,
Moo^koolay, balls of paste boiled (dumplings), 333,
289.
crawling
Moolla (impr, Moolna), a doctor or

learned man, 84, 373, 382.
Moo/^'hee
Moonajat, supplication, 80, 82, 263.

Moonrfun, shaving, a ceremony, 27, 31,
MootuwuUee, superintendent
425.
Moong
kay Dal. Vide Dal.

Moonkir and Nukeer, two angels
who
examine the spirits of the departed in

Vide Jibbreel in Gloss.
the tomb.
417.
Moonshee, a secretary or teacher

celestial, Mercury so called), 20,
band'hna,
on
all
fours, 33, 34,
or
trea-
surer of a mosque, 132.
Moozafur. Cook. Append, p. xxix, 96.

Moozduhifla, an oratory between Arafat
and Mina near Mecca, 66.
Moplays, see Mapullay, 244, xii, xiii.
Moqbirra, a mausoleum, 416.
Moqeish, gold or silver thread, 117, 124,
125,
(tlie
Motee, pearls, rosaries made of them.

Vide Tusbeeh, Gloss,
or registrar, the Eternal (the
Almighty so called), 150.
Mousul, the name of a city on the western
bank of the Tigris, 154.
Moonuqa, a species of raisins, 264.
Mooraqibba, contemplating the Deity, Mowazin, a public crier to summon to
prayers, 75, 132, 257,
with the head bowed down between
Mowla Allee, a name of Allee, q. v.,
the knees.
Mooratib.
Vide Mahee, 176.
251, 268,426.
Moorch'hul, a fan for driving away flies, Mowlood, poetry chaunted before the
bier of a deceased person when carried
especially of peacock's feathers.
Vide
out, 414.
PI. Ill, fig. .3, 177, 181, 220, 386.
Moorda furosh, a caste whose business Mowluwce Meer Askaree, oblations offered at his shrine, 281.
it is to carry the dead, 206.
she, or Gussala, persons who Mowzeean (lit. noxious things), or vices,
wash the bodies of the dead, 409.
302.
Mooreed, a disciple (male or female), Mozurriq, gilt or illuminated paper on
which are pasted devices in gold leaf,49.
281, 425.
Moormoora, a kind of food rice pressed Mudareea, or Tubqateea, a class of fuqeers, 289.
flat and eaten raw (Shakcsp.), 34.
Moorshud, an instructor or spiritual Mudar ka Astana. Vide Astana, 243.
ch'handa, alias Bhunc/ara, 97,
guide, 282, 299.
Moortooza Allee, a name of Allee, q. v.,
99, 101.
j'hunda, a ceremony, 243.
253,
Moorubba, a kind of magic square, 347, Mudawutnee, an internuncio, or a gobetween, 83.
350.
Mudeena nuqsha, Medina-picture, 184.
Moosa (Moses), 133.
Sohag, the founder of a sect of Mudh-e-Hosein, the praises of Hosein,
227.
devotees, 293,
Mudud, an intoxicating beverage. Gloss.
Ushuree, a proper name, 152.
Moosafir Shah, a Mohurrum fuqeer,
296, 407.
Mugrib, sunset. Vide Numaz, 255.
205.
Mooshahidda, the contemplation or vision Muhboob-e-soobhanee, or Dustugeer,
of future, absent, or invisible things.
237,
<
INDEX.
Vitle Glossary, 25S), 43 1
walay, the name by which the
Gyr-muhdees call themselves, 260.
IMuheena, doodh ka, 310.
eed ka, 310.
khalee, 310.
Mujnoon, a Mohurrum fiiqcer, 194.
Mujzoob (lit. abstracted), a class of fuqeers, 297.
Miikkav ka hiij, the Mecca pilgrimage,
Muhdee.
5-1,
cxvu
Musjid ool Haram, the sacred or inviolable temjjle

/.
tl)e Kaaba, 63,
;
c'
or Taboot, or
Mayuhdec,
q. v.,
235.
MussalaGurm. Vide Chukoleean,
Gloss,
Ditto, p. xlv.
Mussoor, a kind of pulse, ervum lens,
Lin., 417.
Thunda.
Mussuh.
Mu/kee,
Vide Gloss.
a small earthen pot or jar,
126,
240.
60.
jMiikkroo, any thing which the Prophet

abstained from himself, without enjoining others to do so, 406.
MuUeeda.
Vide Maleeda, 235.
Mullung, a ]Mohiirrum fuqecr, 195.

fuqeers, an order of devotees,
shah, a Mohurrum fuqeer, 202.

Mutloob, the object or thing wished, 316.
Muzar-otil-Huram, the holy monument

near Mecca, 66.
Muzhubee, tlie Sheeahs so

Myda. Vide Ata, Gloss.
called, 9.
244, 290,
Miimat or Death, created on the tenth

day of Mohurrum, 149.
Mun, or Maund, forty seers or eighty
pounds, 276, 406.
Blunday, a kind of sweetmeat, 2/6.
Mupf/way kay Beebeean, a ceremony,

106, 107, 117.
kay K'hana, a
ceremony, 108.
Munja, or Nayoota, presents, a ceremony.
.33,
cerep. li,
IMunjun, tooth-powder.
Gloss, 72.
^luqna, a veil, 125, 130.
iMurdan-ool-gvb, or Rijal-ool-gyb, q. v.
395.
Murseea, an elegy, dirge, or funeral culogium.
Gloss. 173, 228.
nowh, lamentations, mourning

over the dead, 178, 221.
Kliwanee, repeating or singing
the Murseea,
178.
a mountain near Mecca, 63.
origanum marjoram, Lin. sweet
marjorum, 382.
Murwan, a proper name, 155.
Musah, or Mussuh, q. v,, 73, 410.
Musan, the place where Hindoos burn
their dead, 346.
Mushaekh, holy men, divines, 281, 299.
Mushroo, stufl" of silk and cottoi;, 40,
3a7.
Musical Bands and Instruments. Ap,
pend. VI, p. xlv.

Gloss.
Musjid, a mosque.
Nahown,
navel),
the fairy bath,
376, 381, 382,
383, 388.
Naklioda (from
Naoo, a vessel, and

Khoda, lord or master), a ship cap-
246.
Nal-sahib (lit. Mr. Horse-shoe), an Ullum, q. v.
Vide PI, I J, fig, 9, 177,
181, 225.
tain,
Namum,
the
marks Hindoos make on
Nan, leavened bread.

p. xxxii,
34,
Murwa,
shifting of the
(lit.
disease, 366.
their foreheads, 374.
Gloss. 28, 35, 37:
29,
neck.
Gloss. 356.
Naet, or Nuwaet, a sub-sect among Moosulmans.
Vide Nuwa-ay-tay, 14.
Naftulna
Dress, Append, p, ix, 117.

Mundup, a canopy, 103.
Mundwa, a pandaul, a temporary shed
constructed of bamboos and mats,
106.
Mundeel.
bydma, sitting in state, a

mony, 40, 97.
Munjeera. Mus. Instr. Append,
Nadulee, a kind of stone worn round the
Cook, Append,
421.
Nanuk-shah, or Nanuk Pun/hee, a
Mo-
hurrum
fuqeer, 212, 280.

Naqoos, a bell or conch-shell. Vide
Note, 76.
Nara, the tape or band for the trowsers,
117, 122.
Nariellee, juice (or toddy) of the cocoa-
nut tree, 296.

Narsinga, or Nursoo, q.
v.,
Hindoo
deity.
Vide Diagram No. 10, 338.
Nayoota, or Munja, /. c. presents carried
in state, a ceremony.
Gloss. 28, 35,
37.
Neekah, the solemnization of matrimony,

128,
!3,5,
147.
ka seegah, the marriage contract,

130.
Neema.
Dress, Append, p. xi, 117.

Neembolee. Orn. Append, xxiii, 118.
Neeut, a vow, 78, 255, 414.
klieyr kee Fateelia.
Vide Fateeha, 91, 94,417.
Neeza, a lance ; carried about at the
Mohurrum, 180.
Nekmundun, a saint,
venerated, 280.
INDEX.
CXVlll
Nisbut, or Mangnce, q. v , 93.

Nissab (lit. alms), the repeating an attribute of the Deity a certain number of
times, 30:-i, 310, 311.
Nowbut, instruments of music sounding
at the gate of a great man at certain
Nuwwab
(Nabob), a governor of a town

or district, 211, 266.
Nuzur o Nyaz, vows and oblations.
Gloss. 269*.
,
the
Mohurrum, 219.
IMohurrum kee, the Mohurrum
Nyaz,
oblations, 219.
Oollah, offerings in
intervals, 57, 98, 126.
Novv.roz, new year's day, 428.

Nufil (pi. Nuflen), a voluntary act of
Vide Gloss. 55, 78, 258.
devotion.
Nuhur, a fast so called, 2()6.

Nukeer, name of an angel. Vide Moonkir and Jibbieel in Gloss., 417.
Ohud, a mountain about four miles
Numaz,
engaged, took place, 234.
55, 76.
Zohur
Oobala Chawul. Vide Rice, 4.

Ood, Benzoin or Benjamin.
Gloss. 98,
kee, mid- day prayer,
55, 78,
Ussur kee, afternoon prayer,
409.
dan, a box for holding the frankincense, 180, 239.
buttee, frankincense pastiles (prop.
55, 78.
4. jVIugrib
kee,
sunset prayer,
55, 78.
5.
Aysha
kee,
Uggur kee
evening prayer,
buttee, q. v.), 190, 409.
ka ekka, a metallic recep-
55, 78.
Ishraq, at 7^ a. m.
Chasht, at 9 a. m.
Tuhujjood, after 12
Turaweeh,
r. ji.
after 8 a. m.
tacle for pastiles,

tac
command,
e-Junaza,
55, 5<5.
the funeral
service.
Benjamin
dan, a spittoon, 120.
'
Ruhum,
Vide PI. Ill,
57, 261.
kurna, praying, one of the points
fig. 2,
Mohummudan religion, 54, 55.

chushee, a ceremony, 89, 96.
Nuqara, a kettle drum.
Mus. Instr.
Append, p. 1, 57, 126, 273.
Nuqarchee, a small drum, 218.
Nuqday ka jora, or Chooreean. Wrist
ornament, Append, p. xxv, 105, 387.
Nuqeeb-ool-Foqra, a Mohurrum fuqeer,
191.
Nuqiee shah, a Mohurrum fuqeer, 209.
Nuqol,
Cook. Append, p. xli, 222,
421.
Nuqshbundeea, a class of fuqeers or devotees, 294.
Nuqshabundec, a Mohurrum fuqeer, 200.
Nurseea, a Hindoo deity, 279.
Nursoo, alias Narsinga, fourth Aootar
of the
Numuk
of Visbnoo. Vide Diagram No. 10,

333.
Nuth'.
Vide Nose Orn. Append, p.
xxi, 118, 210.
Nuth'-nee, a small ring worn in the nose,
usually by children.
Ditto, p. xxii,
275.
Nuwa-ay-tay, or Naet, q. v., a sub-sect
among Moosuhnaiis, 1, 12.
Ruhum
Vide
kay Pint/eean.
a ceremony, 270.
Oont Shah, a Mohurrum fuqeer, 216.
Oors, oblations or offerings to a saint j
also called Churagan (lit. lamps or
Gloss. 189, 235, 238,
illuminations).
243, 244, 245, 265, 268, 280.
eTubbur-e- Ullum, a ceremony, 246.
Oollah
Eedgah,
pastiles, 217.
soz, a censer to burn ood in, 177.

Oogal, or Peek, q. v., that which is spit
out after chewing betel-leaf, 278, 386.
l(i8
âh, or
120.
a tree formed of
ka jhar,
1^
particular forms of prayer not of Di-
vine
name of
to
the north of IMedina, where a memorable battle, in which the Prophet was
Gloss. 72.
1, Fujur kee, morning prayer,
3.
name of
Russool, offerings in the

the Prophet, 270, 275.
prayer.
2.
the
God, 270, 275.
Baba Boorfun, alias

dur, a ceremony, 240.
'
Hyat Qulun-
Bawa Fuqqur.ood-Deen, a
mony, 246.
cere-
Orhnee.
Dress, Append, p. xvi, 28.
Ornaments. Append. IV, p. xxvii.
Vide Rice, 416. Append, xxxii.

Paee-jama. Dress, Append, p.xiii, 105.
Pagodas, a Madras gold coin equal to
three rupees and a half, 376.
Pak'hur.
Vide Flowers, Gloss. 124.
Paddy, or Dhan.
Palampore
(correct.
PuUung-posh),
q. v.,
119.
Palkee,
or
Palankeen,
Vide
Palkee,
Gio^s. 120, 140.

Pan, betel-leaf, piper betel. Lin,
dan, betel-t)ox, IIP.

kee Beera, betel-lcaf-parcel. Gloss.
120, 122.
k'hurray, banana, a ceremony, 89.
INDEX.
Pan
oo/hana, a ceremony, 90.

Vide Gloss.
soopeearee, betel.
Paoo minut, or Paoo?i mayz, the measuring for the wedding garments, 105,
147.
Paoofee, a kind of lamp, 253.
Paysh-qubz, a particular kind of dagger
carried by fuqeers, 295.
Paytara, a large, or Paytaree, a small
rattan box, 119, 224.
Peek, or Oogal, q. v., 278, 386.
dan, or Oogal-dan, q. v., 120.
Peepul, ficus religiosa, Lin. the poplarleaved fig tree, 181, 230.
Peer, a spiritual guide or saint, 282,
299.
Deedar kay koont/on, a ceremony,
272.
Julal, oblations
offered at his
shrine, 280.
e-Dustugeer kay Geearween,
237.
. Millaoo kay pinrfeean,
cxix
Append. V,
Moos. Cook.
Polaoo.
between Heaven
and Hell. Gloss. 267.
Poonggee. Mus. Instr. Append, p. xlv.
Vide PI. V, 214.
Poor (lit. full), a ceremony so called,
Pool-sirat, the bridge
236.
Pooreeaji, a ceremony, 89, 95.
Cook.
Append,
xxxiii,
p.
95, 143.
kay cho07tfee, 120.

Poorun, a ceremony, 277.
Post-khar, an artificial hand with a long
handle for scratching the back, 295.
Orn. Append, p.
Pote, glass beads.
xxii,
133.
ka luch-chha, a necklace of strings

of black glass beads, 131.
Presents,
made on
particular occasions,
37.
ditto,
Puberty (male), ceremonies observed

ditto,
p.
xxvii.
at,
53.
271.
Shittab kay pinrfeean, a ceremony,
(female), ditto. Vide Virginity,5 1.

putta, 7.
Append.
Pucheesee, a celebrated game.
Puchar ka
271.
Puttaree, an agate.
Vide Tusbeeh. Gloss.
Peeran, or Ullums, q. v., 176.
Char, the fourteen saints from
whom all fuqeers have descended, 287.
e- Peer, the saint of saints, t. e.
Dustugeer, q. v., 237.
Peetalee Sheernee, cakes of raw sugar,
274.
Peshwaz, or Tilluck. Dress, Append,
p. XV, 28, 105.
Dress, ApP'hayfa, a small turban.
pend, p. ix, 295.
P'hool.
Vide Flowers, Gloss.
alias
Zeearut,
or
churhana,
Teeja, q. v., 421.
Vide Flowers,
kee chuddur.
Gloss. 235, 413, 422.
el ka tail, odoriferous oil. Gloss.
51.
peehnana, a ceremony, 44.
ka Tubuq, the (fairy) flower
p.
lii,
PI.
Pudduck.
Puggree.
VII,
fig. 2.
Orn. Append,
Dress,
p. xxii, 101.
Append,
p. ix,
117,
404.
Puk'hal, a large leather bag for holding
water, carried on bullocks, 219.
Pukhawuj.
Mus.
Instr.
Append,
p.
1,
278.
Puleeta, a charm, 330, 337, 347, 379.
Pulas ka p'hool, butea frondosa, Kotnig.
140.
Pulgoond'hun, the plaiting of a girl's
side-locks, a ceremony, 39.
Pullung, a cot, 119.
posh (corrupt. Palampore), a
coverlet, 119.
Puncliee, a cloth worn by Hindoos about
the loins, 208.
Punja-e-Hyduree.
Vide
PI.
II,
fig.
176.
Punjaet, a
10,
part of a chapter in the

Qoran, 48.
Soongnee, any sweet-scented Punjay, alias Ullums, q. v., 176.
Vide Gloss. 5.
flower, enclosed in a piece of cloth for Puiijayree, or caudle.
Punjutun, the five, viz. Mohummud,
the bride to smell, 117.
AUee, Fatima, Hussun, and Hosein,
P'hooânay (err. Poothanee), parched
Bengal horse-gram, 50, 190,
8, 191.
Pice, corrupt, of Pysa, a coin.
Gloss. 2. Punk'ha, a fan carried by fuqeers, 295.
Purda, a curtain, 119.
Pinrfeean, 270,271.
tray, 384.
Purree-walee, a fairy woman, 382, 384.
Planets (the seven), 18, 308.

,
Purree kay Tubuq, the
their dispositions, 20.
Plays (Children's),
Append. VIII,
p.
Purree Nahown,
liii.
Pogool,
alias
ear-rings.
Koonrful,
large
Vide Append,
Hindoo
p. xxi, 208.
fairy tray.
Vide
Tubuq, 376, 381, 384.

the
fairy
388.
Purrud, borrowed clothes,
5.
bath, 384,
INDEX.
cxx
Pushmee, or wool. Sylees made of it, Quleea. Cook. Append, p. xxxv, 233,
worn by fuqcers, 293.
277, 284.
Pu^ka, a cloth worn as a kiiinmurbund, Qulum, the pen (of record), 149.
not so long, but richer.
Dress, Ap- Qulundur, a class of fuqeers (or devopend, p,
Put kay
xii,
117, 282.
tees), 298.
ciiavvul ch'hurana, a
ceremony,
I06,'l22, 147.
Pu^ra, a board on wiiich dough is kneaded and moulded, 119.
Pu^âra (err. Paytara), a large rattan or
bamI)oo close basket, 119,224.

Pu//ee, a ceremony, 23, 97, 99.
, the side
locks over the temples,
Ufi, 12;}.
YiUt'han, a tribe, 1, 8, 12, ]G, 2G0.
Putwa, a braider, a maker of fringe
and
tape,
ll-!9.
Pyal, or Cliironjee, q.v., 270.

Pyruhun.
Dress, Append, p.
412.
299,
xi,
Qumees.
qcers, ,301.
Gloss. 79.
Qibla, the temple of Mecca, 78, 282.
Qoofool, lit. a lock, i. e, for resolving
mysteries, 310, 312.
Qool-hoo- Allah.
Vide Soora, 191.
Qools (The four), 130.
Qoorbanee, the sacrifice, 67, 96, 266.
Qoottoob Sahib, or Qoottoob-ood-Decn,

oblations offered to him, 280.
Qoran, 11, 117.
kee Huddeea, a ceremony, Ay,
284, 425.
VideKhutum,
177,
17.
Rayooreean.
Cook. Append, xlii, 222.
Reeazut, penances, mortifying the flesh,
294, 302.
Reech Shah, a Moluirrum

sapindus detergens,
24, 410.
Vide
footstep
ol'
Abraham, 63.
llussool, the footstep
messenger,
Mohammud,
Moobarik,
step, 234.
the
fiiqeer,
215.
of the
177, 234.
blessed foot.
Roxb. soap nut,
Relationship.
\'ide Append. I.
Relatives, unlawful to marry, 144, 145.
Rengna, crawling as a child, on allfours, 34.
Rice, unboiled or raw, Chawul, 4.
boiled, Klioostika or Bhat, 4.
in the husk, D'han or Paddy, 416.
parboiled in tlie husk, Oobala chawul, 4.
Riddles, &c., 1 13.
Rijal-ool-gyb, or Murdan-ool-gyb, 395.
Robaee, a variety of magic square, 322,
347, 349.
Rooa, a coin.
Rooh, or
Gloss. 3,
234.
(lower), alias Rooh-eJaree, travelling spirit, 234.
e-Moqeen, tiie resident spirit, 234.
- e-Oolwee, the lofty spirit, 234.
Rookn-e-Yemenee, 63.
Rookoo, the stooping posture in prayer.
Gloss. 70, 79.
kee tusbeeh. Vîde Gloss. 7^,
spirit,
e-Siflee
82.
Ro/e, sweetened wheaten cakes besmeared with sundul, 220, 224, 230.
Ro/ee, bread, properly unleavened bread.
Vide Nan. Cook. Append, p.xxxii.
nieethee.
Qowl.beera, the betel contract, a cere-
the
299,
x,
llanda, or Abeer, q. v.. Glossary.

Raoo/ee, a kind of tent, 223.
Raykabeean, saucers, 120.
238,421.
(iu<Uan-e Ibraheem,
p.
Reetlia, sapindus emarginatus, Vahl. or
Qadireea, an order of devotees, 288,

289.
Qadir wullee Sahib's oors, a ceremony,
243, 2(i.% 425.
Qaf, a fabulous mountain.
Gloss. 327,
388.
Qafeela, a body of travellers, 159.
Qiimut, part of the Tukbcer, or creed,
171.
Qazee, a judge, civil, criminal, and ecclesiastic, 128, 257, 262.
Lyn and Qazee Bay-Deen, JIohurrum fuqeers, 210.
Qeearu, the standing position in prayer.
mony, 91, 94.

Qudum-bosee, or Zumeen-bosee.
Sulam, Gloss. 283.
Append,
Rafzee, heretics ; the Sheeahs so called

by the Soonnees, 10.
Ramjunnee, a variety of dancing girls,
Qadiree, a subjunction to names of fu-
Khutum.c.
Dress,
412.
Cook.
Append,
p.
xxxiv, 100.
row-nundar, wheaten cakes with

a superabundance of ghee in them,
46.
Rowzut-ool Athar, the title of a work,
163.
-oosh Shohudn,
Book (praises)
of the Martyrs, 162.
Roza, a fast (Run:zan ka).
Gloss. 255,
426.
INDEX.
Roza
riik'hna, fasting, a point
Mohummudan
of the
religion, 54, 56.
cxxi
Salar Mussiiood Gazec, or
ka fittra, fast offerings, 57.

Rubee-ool-awul, the third month, 233,
oos-sanee, the fourth month, 189,
237.
Rufaee, an order of devotees, 241, 2'Jl.
Ruhmut, the night of mercy, 252.
Ruhum, or Ruhum kay Pindeean, a ceremony, 270.
Rujub, the seventhmonth, 22!), 249, 2G8.
salar kay kundoree, a ceremony,
Salar,
versary, .'^8, 425.

Salik (lit. a traveller or pilgrim), a class
of devotees, 296.
Salna (pi. Salnay), or Salun, curries, 108.
Vide Cookery, Append,
p.
xxxv and
xxxvii.
Salun kay kutoray, curry cups, 120.

Salutation (verbal) and its reply, 286.
among
fuqeers, 286.
to fuqeers, 287.
Sang, a spear or javelin formed wholly
of iron, carried by fuqeers, 214, 295.
249.
Vide Gloss. 61, 79.

Dogana, two rukat prayers, 63.
Rnkat.
Furz, 78.
burdar, spearsmen, 214.

Vide Fateeha.
fateeha.
Saoo-huldee, a ceremony, 97.
Soonnut, 78.
Wajib, or VVajib-ool-wittur,
Sanuk
q. v.
Rukhtunee, a douceur, a
vail or vale,
perquisite, 23.
Rummee
ool jumar, the throwing of

gravel, a ceremony, 66.
Rumnay-walay, Mohurrum fuqcers, 213.
Rumzan,
the ninth month, 229, 255.

kee ced, or eed ool fitr, the
of Lent, 49, 57, 96, 261.

ka Roza, or tlie Mohummudan
Lent, 255, 426
Rung-burree kay k'hana, the dinner for
feast
the bridegroom sent from the bride's,

116, 121.
Rung k'helna, the bespattering with colours, a ceremony, 141.
Run ka Z>ola (lit. the war-bier), a cere-
mony, 226.
Shurbut,
lit.
the war-lemonade,
179.
Taboot, or
Run ka
Z>ola, q. v.,
226.
displaying the messenger), a class of fuqeersso called, 289.
shahee, a class of fuqeers (or
Russool-nooma
Vide
Huldee.
Gloss. 78.
Rujub
99, 249.
Sal-giruh, or geera, the birth-day-anniq. v.,
(lit.
devotees), 298.
Rutjugga, nocturnal vigils, 2, 271.

Ruzaee, a quilt, 119.
Ryan, one of the postals of lieaven, 56.
Rylian,
Sachuq, or Burree, 109.
kay mutkeean, earthen pots

painted, in which the Burree apparatus
are conveyed, 110.
Sahib, an address expressive of affliction
or respect subjoined to names, 16.
Sahibaji, the UUums (q. v.) so called,
Sachuq
176.
Sahib e-Nissab, one wlio has eighty rupees in his possession for a year, 58,
267, .'iOO.
Saints, Moosulman, 433.
Sara (Sarah), 132.

Saree, 28, 37.
Mus. Instr, ApSarung, or Sarungee.
Vide PI. V, 293.
pend, p. xlvi.
Satan,
liis
names, deputies,
and
wife,
nine sons, 325.

Sayhra, 41, 117, 124, 130, 136, 240.
Vide Flowers, Gloss,
Sayjbund, silk cords, with gold or silver
tassels, for fastening the bedding or
mattress to the bedstead, 119.
Siyla, muslin, 28.
Saynd'hee, the juice or toddy of the datetree, 296.
Sayweeayi, vermicelli, which the natives
usually prepare between the hands instead of using a press, 119, 261, 264.
ka tukhta, a board for making
sayweeaji on, 119.
Seeanas (lit. cunning, artful), conjurors,
3.34, 333, 373, 382.

Seekaykaee, mimosa abstergens,
Roxb.
24,410.
Seckh rotee. Vide Note P., 267.
Seekundur (Alexander the Great), vows
made to him, 279, 281.

Seen, or Thalee, a brass dish, 141.
Seena-bund (lit. brcaslband), used in
shrouding the dead, 412.
Scena-zunnee, lit. breast-beaters, 174.
Seepaliee (Sepoy), a native soldier, 90,
132, 233.
Mus.
Seetar.
Instr. Append,
Vide PI. V, 207, 293.
p.
Seetaray, stars, planets (the seven),
xlv,
18,
307.
Shaban, the eighth month, also a feast so
called, 49, 96, 229, 251, 426, 430.
Shadec (lit. rejoicings), marriage, 128,
147, 425.
Shafaec, one of the four principal
hummudan
sects,
243,244.
Mo-
INDEX.
exxii
Shah
(lit. a king), a
286, 301.
title
given to fuqeers,
Ahmud
Abd-ool huq, 276.

Buddee-ood-Deen, or Zindu Shah
Mudar, 241.
Dawul kay roteean, a ceremony,
277.
Shurf Boo Allee qulundur, a ceremony, 276.

ood Deen, yeheea Moonayree,
276.
Abd-oollah Shoofar-e-nak, 289.

Vide Zindu Shah Mudar,
196,241.
i
churagan, a ceremony,
Mudar.
241.
-'s
fuqeers, 242.
Slnimsood Deen Dariai, oblations

offered to him, 280.
nizam ood Deen owleea, oblations

offered to hira, 280.
Dola, a saint, at whose shrine oblations are offered, 280.
Arzanee,
ditto,
280.
Lohaunee, ditto, 280.

Selim Chishtee, ditto, 280.
nusheen, or Dad Muhal, 172, 185,
(lit. royal seat).
Vide PI. I, fig. 2.
Shameeana, a canopy, 10;i, 219.
Sliaving, propitious days for, 405.
Sheeah, partisans or followers of Allee,
and opposed to the Soonnees, (q. v.
Gloss.) 1, 9, 70, 174, 238, 251, 256,
257, 262, 269, 276, 289, 419.
Sheen, a cover for pots, 120.
Vide
Sheerbirrinj, or K'lieer, 236.
Cook. Append,
p. xl.
Sheernee, sweets, 329. Vide Cook. Append, p. xxxix.

Shees kay basun, a ceremony, 108.
Sheikh, 1, 8, 9, 13.
farooqee, Sheikhs descended from
Oomr,
9.
Siddeeqee,
Sheikhs
from Aboo Bukr Siddeeq,

his
descended
9.
Qorayshee, Mohummud and all

companions and descendants, 9.
Mohummud Ali Hazin Gillanee,
a saint, 280.
'
Suddoo, a Moosulman who beVide Diagram, No,

10, p. 338.
Suddoo kee kuraee, a ceremony,
279.
Furreed, oblations offered at his
came a demon.
"
Durgah, 281.
Bulla ood Deen Zakaria, oblations joffered at his shrine, 280,
Shijra (prop. Shujra, q. v.) a list of saints
holy predecessors given by moorshuds to their disciples, 283, 300.
or
Shikra, a hawk, 406.

Shola (vulgo Sola), or Bhend, 125. Gloss.
Shookr, thanks, 326.
e-yeldooz,a planet so called, 395.
Shookrana (prop. Shukur-ana), a cere-
mony, 88, 89, 91, 93.

Sliookree, or Sheernee, q. v.
Shookreea, thanksgiving, 126, 262, 283.
proper name,
Shoomur-zil-Jowshun, a
167.
Shootaree, a subjunction to names of fuqeers, 301.
Sliootareea, an order of devotees, 289.
Sliowbala, a Mohurrum fuqeer, 208.
Shub-I)aydaree, watching all night, and

repeating Murseea, &c., 178.
Shub-e-Burat, a feast, 49, 251, 268,
425.
Sliub-gusht, lit. the nocturnal perambulation (matrimonial), 44, 106, 124,
147.
(Mohurrum), 182,220.
Shudday, or Ullums, q. v., 1 76.
Shuoul, occupation, employment, a technical term in the science of exorcism,
302.
Shuhab, safflower, 102. Vide Koossoom.
Siiuhadut ka roz, lit. the day of martyrdom, a ceremony, 221, 226.
Shuheed, martyrs, twenty gradts, 71.
Shuhurbano, the wife of Hoseir, 168.
Shuhur-gusht, city perambulation, 124.
Shujra (vulgo Shijra, q. v.), 283, 300.

Shukur-bhat, lit. sugar and rice, 88.
khoree (lit. eating sugar), or
Shookrana, a ceremony, 93.
Shuma, a brass lamp, also one carried
by devotees, 120, 294.
the vitex trifolia, Lin.,
three-leaved, or vitex negundo, Lin,,
five-leaved chaste tree, 25.
Shumla, the worked or embroidered end
of a turban or kummurbund left flying
Shumbaylee,
loose, 180,404.
Shurab, wine, 296, 333, 407,
Shurabee, a Mohurrum fuqeer, 210.
Shurbiit, (eau sucre), sugar and water.
Gloss, and Cook.
Append,
p. xli.
khoree (lit. drinking lemonade),

or Shookrana, a ceremony, 93, 94.
Run ka (war-lemonade), 179.
Shurra, a proper name, 159.
the precepts of Mohummud, 27,
235, 286.
Shurra-e-kurkhee, the title of a work,76.
Shurraee, 202.
Shurreef, (lit. noble, eminent), an affix
to
names,
15.
Shutrunjee, or Jamkhana, a large carpet,

119, 174.
Shuwal the tenth month, 57, 229, 260.
INDEX.
Shy tan, or Satan, 325.
his four Khuleefay, or deputies,
325.
Sibhel (lit. gratis), water offered at any
time gratis to any person, dispensed
" in the name of God," 223, 407.
Siddee (prop. Syedee), an African or
Êthiopian, 197.
Sift-e-Eemam, articles of belief, 130.
Signs of the Zodiac, 363, 372.
Sijdah, prostration in prayer.
Gloss. 69,
260, 388.
Vide Gloss.
e-tyhetj 70.
Sil, a stone on which spices, &c. are
ground, resembling an oilman's grinding-stone and muller, but their surfaces are rough, 334.
Silsilla, the descent of a family, pedigree,
244, 282, 294, 300.
Singar-dan, a toilet bag, for containing
a looking-glass, comb, tongue-scraper,
meesee, soorma, &c., 109, 118.
Skies (The seven), 149.
Sneezing, 420.
Sohag, such ornaments as are worn by
married women while their husbands
are alive, 116.
Vide Sohagin.
Sohageea, a class of fuqeers, 293.
Sohagin, a married woman, 107, 122.
Gloss.
Sohagpoora.
Vide Gloss. 109, 118.
Sohaleea7^, thin wheaten cakes, 107.
Sohurwurdee (fuqeers), an order of devotees, 288.
Sojna, or
Dawut, the science of exorcism,
313.
Solasee, a variety of
magic square, 322,
347, 348.
Solaymanee, the onyx stone.
Vide Tus-
beeh. Gloss.
Sonta, or Asa, a club carried by devo-
CXXlll
Soonnut, the traditions of Moliummud,

Gloss.
49, 405.
Jummaut, the Soonnees so called,
.
9, 71.
Mowukkeeda.
Rukat,
Vide
Gloss.
Gyr mowukkeeda,
Rukat, q.
Ditto.
78.
v. in Gloss. 80.
Soontan, circumcision, 43.

Soop, a winnowing basket 28.
Sooparee (prop. Soopeearee), betel or
arecanut. Vide Pan-sooparee, Gloss.
274.
Sooplee, a kind of basket for winnowing
Vide Soop, 212.
corn with.
Soora-e- Alhumd, or Soora-e-Fateeha, the
theQoran, 41, 47, 413.
of
chapter
1st
Alum, or Ullum-turkyf or Feel,
the 105th ditto, 256, 345.
Buqr, or A. L. M., the 2d ditto.
47.
Char Qool, the lOUth, 112th,

113lh, and lUtli ditto. 130.
Chayhul Qaf, the 40th ditto.
346.
Easeen, the 36th

393, 408.
Eeraja, or
ditto, 47, .'.83,
Nussur,
the
110th
ditto. 91.
Fateeha,
or
Alhumd,
the
1st
ditto, 41.
Feel,
or
Ullum-e-turkyf,
the
105th ditto, 256, 345.

Innafut-huna, or Inna, the 48th
ditto, 383.
Iqra, or Ulluq, the 96th ditto, 41.
Qool hoo Allah, the U2th ditto.
191,413, 415.
Mozummil, the 73d ditto, 383.
Ruhman, the 55th ditto, 47.
Tubut, the 111th ditto, 346.
UUum turkyf, or Feel, the 105th
tees, 293, 295.

Gloss.
Sontana, 23.
Soobah-dar, a native officer (lit. a holder
of provinces), 263.
Soofees, mystics of the East, 296.
256, 345.
Ulluq, or Iqra, the 96th ditto, 41
Soorma, an application for the eye to
brighten vision. Vide Gloss. 118, 148,
Vide Ala, Gloss.

Soojee.
Sook'ha, dry tobacco eaten with
-^-^
leaf,
betel
Sook'hmook'h, dried coffee, 96, 223, 228.

Sooltan Surwur, oblations offered to this
saint, 280, 433.
(arsenic),
192,261,412.
dan, a box
food of devotees,
193.
Soorma,
Soorwal (prop. Shilwar), Dress, Append,

p. XV.,
105.
Soosee Eezar, trowsers made of a particular kind of cloth, 387.

Sootreean, or Chukoleean, q. v. 01, 254.
Sorahee, gugglet, or goglet (prop, gob1
Soomurun, or Gujra, bracelets made of

let), 120.
coloured thread, worn at the Mohurrum ; and of flowers worn on other Sowaree UUums.
occasions, 189, 299.
Soonnee, orthodox IMohummudans, 1, 9,

Vide
174, 238, 257, 259, 262, 419.
Gloss.
for holding
118.
284.
Soombool
ditto,
Vide Ullum, 176.

basilicum, Lin. the basilic basil. 217,382, 417.
Subzee, an intoxicating liquor. Gloss.
45.
Subza,
ocimum
INDEX.
ex XIV
mother of pearl. Vide Tiisbeeb, Gloss.

Sudqa, propitiatory offerings. Gloss. (iO,
Sunk'h, a conch shell. Mus. Insfr. Append, p. slix. Vide PI. VI, 213.
Sunneeasee, Hindoo devotees, 344, 376.
Sunud, a grant (of land, &c.j 300, 313,
Sinburah, stewards at an entertainment,
Suddui",
261,37.3.
Siulqee, or Sudqee jana, to become a sacrifice for the welfare, &c. of another,
112.
Sur-e-bay-tun, tun-e-bay-sur. Mohur2/8.
Suffa, a mountain near Mecca, 63.
rum fuqeers, 208.
Sufteid Goomchee kee jur. Vide Goom- Sur-o-tun, a festival, 227.
Sur-guroh, a leader of a troop of fucliee, 377.
qeers,. 190, 244.
Suffur, the 2d month, 227, 229.
Sufoora (Moses' wife), Zipporah, 132.
Suipayjich,
Gloss.
Gloss. 2.
Siihiiiik, or Sanuk-Fateeha.
Surposh, dish covers, 1 19.
k'lianay walay, partakers of the Suiroeool Eejal)ut, a speedy answer, 310,
lady's dish, 108.
312.
Suhur, or Suhurgaliee, dawn of day- Surso??, a variety of mustard seed, 184.
breakfast during Lent, so called, 57, Surode.
Mus. Jnstr. Append, p. li. 99.
Survva Unjun.
255.
Vide Unjun, 377, 378.
Suliur-gusht, or dawn-of-day-perambu- Suthoora (prop. Sut'hwara), q. v. 4.
lation, 124.
Suttra (lit. mark of defence), 81.
Sulaee, a tent, probe, needle, or piece of Sutwara.
Vide Gloss. 4.
wire, used for applying Soorma to the Sutwasa (lit. the 7th month), a ceremony,
eyes, 118.
1.
Sulam
(The), viz- Ussulam-oon-allyliooiu Ruhniut-oolahe, i.e. The peace

and niercv of God be with you all
80, 258.
\'ide Gloss.
or saluting.
1. Sulam, 95, 283.
Syed,
2.
Bundugee, 116.
Koornish, 69.
4.
Tusleem,
5.
Qudumbosee, or Zumeenbosee,
or
Tusleemat,
69,
116.
Mohummudan
Abd-ool-qadir, a saint, 281.

Abd-ool Qadir Jillanee or Peer-eDustugeer, 237, 288.
Ahmud Kubeer, the founder of the
Rufiiee class of fuqeers, 241, 291.
Alleewec, tiie descendants of Allee,
by his other wives, not by Fatima, 8.
Hussunee and Hoseineo, the descendants of Allee, by Fatima, 8.
Jullal-ood Deen, Bokharee, 293.
Jullal ood Deen's Koondon, 249,
250.
Shah Zouhour, a saint venerated,
280.
Zein-ool-Abaydeen, a saint venerated, 280.
ool-taam, the prince of food, 236.
Sylabchce, or Cliillumchee, a wash-hand
.S.
one of the four
tribes, 1, 8, 9, 275.
69, 116.
6.
7.
Sashûng. (prop. Ushtang.)

Gullaymilna, or embracing.
Female,
among
6.
Fiiqeers, 287.
Sulams, the seven, 230.

Sulamee, a present given on particular
occasions to persons making a sulam,
95, 138.
Sumdeean, or near relatives, viz. the

lathers and mothers in law,
102,
basin, 120.
Sylee, or Anlce, q. v. 188, 189, 298.
wala(vulgo Suhaylee wala), 189.
133.
Sumunnce
(alias Shah Shurf boo Allee

qulundur), 276.
Suna. Gloss. 79.
Sundlasa, a flat circular stone on which
sandal-wood is ground down, 119.
Sundooq
(lit.
a chest or trunk), a coffin,
119, 412.
Sundooqcha, a box, 1 9.
Sundijl, a ceremony, 235, 238, 243, 244,
1
268.
an embrocation of sandal-wood.
Vide Gloss. 264, 3:57.

hath', a ceremony, 133.
ka k'lior, or sandal-wood
119.
core.
Taboot (or Tazeea), bier or

PI. I,
fig.
1.
coffin.
Vide
70, 172, 183, 234, 257,
273.
BunggreeaM-ka,
ditto
formed of
glass bangles, 183.

Mom-ka, ditto of wax, 184.
^^ Ilun-ka.
Vide Run, 226.

or Maynhdee, 102, 235, 240.
Tafta, a kind of silk cloth.
Taffeta, 94,
176.
Tiilibund, or Loonggec. Dress, Append.
p.xii, 294, 298.
Tail churhana, a ceremony, 106, 122,
147.
INDEX.
Tail ghiniay, oil pots, a ceremony, 106,
107, 122, 147.
Taj, dress, Append, p. ix, 285, 299.
T;ilib, an inquirer or wislier, 301, 316,
321,344.
Tambukhs,
a large spoon to serve out
rice with, 120.
Taree,
myra
tlie
juice (or toddy) of the Pal-
296.
Tasa-.Murfa. Mus. Instr. Append, p. 1.
Tasay, small drums played upon by
children, 253.
Tash, cloth interwoven with gold or silver thread, 40, 176.
Tattoo (corrup. of Tuttoo), an inferior
species of Indian I;orse, 203.
Taweez, a flat square monument, 416,
419.
an amulet. Vide Orn. Append.
p. xxiii, .335, 34.3, 347, 356, 379.
for the cure of incontinency of
urine, 366.
the warding ofFof demons, fairies,
enchanters, &c. 366.
Naftulna, q. v. 366.
the itch, 367.
the piles, 368.
the small-pox, 368.
all purposes, 369.
a haunted house, 369
casting out devils, &c. 370,
scrofula, 357.
Tayra Tayzee, a ceremony, 189, 229.
Tayzee, date of the moon, only in the
month SufFur, so called, 229.
Tazeea (or Taboot), q. v. the representation of the tomb of Hussun and Hosein, 175, 184.
khraia the house of mourning,
or Ashoor-khana, q. v. 172.
Teeja or Zeearut, visiting the grave, 421.
of the Ullums, 226.
Teeka, a spot made on the forehead with
lamp black, 212.
Teen, (lit. earth, dust, or clay), Adam
created from it, 324.
Teen eearee, the Sheeahs so called, 9.
Thala, a large flat metallic dish, 120.
Thalee, a small ditto, a salver, a platter, 120.
Theekree, a piece of a broken earthen
Vide Append, p. li. Iv., 374.
pot.
ThooUee, Cook. Append, p. xxx, 3,
143.
Thunda-kurna (lit. to cool), but here
meaning laying the ullums, &c,
away, 221.
mussala.
Vide Mussala, Gloss,
Thup-iee, a musical instrument, 93.
Til, Sesamum orientale, Lin. Gingilie
oil seed, 229, 387.
tree,
cxxv
kay tayl, gingilie

or
country
sweet oil, 271.
Tilluck or Peshwaz, q. v.
rippoo Pad-Shah, oblations offered at
his shrine, 281.
Tola, (a Sicca rupee weight), equal to
three drams.
Append, p. v., 37, 59.
Tombs, 419.
Tooranee "(or Turkish).
The Soonnees
Til
so called, 9.
a bouquet.
Gloss, 213.
Toorra,
Toortooree,
xlviii,
Mus.
Vide
Instr.
Flowers,
Append,
p,
93.
Toowur kee
Dal, Citysus cajan, Lin.

or pigeon pea, 112,
Topee, Dress. Append, p. ix., 28, 298.
To-rra, Orn. Append, p. xxv, xxvii,
111, 275.
Tora, a number of trays, containing
various dishes of food, presented to
others by great men, or the dishes set
before guests at meals, 111.
posh, a covering for dishes, 119.
Tosha, a vow or oblation, 276.
Toshuk, a mattress, 119.
Towq, a collar, a ring worn round
the neck.
Orn. Append, p. xxiii,
237, 239, 275.
Tubbul, or drum (of peace or war), ] 65.
Tubqatee, a subjunction to names of
fuqecrs, 301.
Tubqateea or Mudareea, an order of
devotees, 242, 288, 289.
Tubuq, a tray, 28, 120, 384.
Mayway ka, or fruit-tra}^, 384,
387.
P'hool kay, or flower-tray, 384.
Purree kay, or fairv-tray, 376,
381,384.
saint in whose name
they perform oors, q. v., 246, 281.
Tubur-e-AlIum, a
Vide Soora-e-tubut. 346.

makoos, the chap. Tubut read
backwards, 346.
Tufseer, a commentary on the Qoran,
329.
Tubut,
e Hoseinee, 163.
Tugtee
from tuguf.
Vide Tukhtee,
2.34.
the
Mohummudan creed.
Gloss. 81, 266, 414.
e-tushreek, q. v., 69, 267.
Tukeea (lit. a pillow), a fuqeer's stand
or residence, 1 1 9, 298.
Tuklitee, any thing covered with goldleaf, or tin, &c. -foil, 227.
(proper, travelling
Tukht - e- ruwan,
thrones), in which dancing girls and
musicians arc carried, on men's shoulders.
Vide PI. Ill, fig. 1, 126.
Tukbeer,
INDEX.
CXXVl
Tukseer, Elm-e-, the science of numbers,

347, 354.
Tulaq, a divorce, 144.
e-Byn, the husband's once saying
to his wife, '* I have divorced you."
145.
e-Rujaee,
ditto
repeated
hvice,
145, 146.
e-Mootuluqqa, ditto
145,
thrice,
146, 152.
Tulqeen, the becoming a moreed or dis281.

Tulwar, a sword, carried by
295.
Tunibaloo or lota, a small
pot, 101, 120, 240.
ciple,
Tumboora.
Mus.
Instr.
fuqeers,
metallic
Append,
p.
li.
293.
Tumkeean.
Mus.
Instr.
Append,
p.
1.
253.
Tuooz, having recourse to God against

evil.
Gloss., 79.
Uggur, wood-aloes.
Gloss., 239, 330.

kee buttee. Gloss., 190.
Ujjum, every country in the world except Arabia, 165, 305.
IJllum, standards or representations of
the crests of Hosein's banners. Vide,
PI. II. fig. 3, 5, 6,
and
70, 172.
Suwaree, mounted uUums, 176.

Ulweeda, or Alweeda, q. v., 225, 257.
Unggooslitan or Huddeearoo, q. v., Orn.
Append, p. xxvi, 91, 118.

Unggothee or Ch'hap, ditto, p. xxv, 118.
l^ngurkha, Dress. Append, p. xi., 189.
Unjun, the magic mirror, 376, 332.
Alope, 377, 379.
B'hoot, 377.
D'hunna or Dhun, 377, 378,
Surwa, 377, 378.
Urth, 377.
Uqeeqa, a ceremony, 27, 30, 425.
Uqqeeq, or cornelian. Vide Tusbeeh.
Gloss.
Tuqdeer, Fate ; created on the 1 0th

ool-buhur or Mocha
stone.
day of Mohurrum, 149.
Vide Tusbeeh. Gloss.
Turaweeh, prayers offered daily at 8 A.M. Uqqul-buhur. Canna indica. Lin., or
56, 255, 256, 262.
shot plant.
Vide Tusbeeh.
Gloss.
Tureequt, the path (i. e. to Heaven), Urgujja, a perfumed powder.
Gloss.
281.
235, 421.
Turkareean, vegetable curries. Cook. Ursh, or the 9th Heaven, 149.
Append, p. xxxvii, 218.
Urth Unjun, Vide Unjun, 377, 378.
Turweeah, the 8th day of Zeehuj, so Ushur, tithes, a term in exorcism, 310,
'
called, 65, 267.
Tusbeeh, chaplet or rosary. Gloss. 285,

299.
304,314.
act of praising
Rookoo
kee.
God. Gloss.
Vide Rookoo,
79, 82.
Tusheeah, the Sheeahs so called,
Tusleem. Vide Sulam. Gloss., 69.
Tusma, Dress. Append,
p.
xiii
e-()ozzam, the mighty, 304, 310.

Azum or Ism-e-Azum, q. v. the
greatest attribute of the deity, 259.
e-
Ussulam-oon-Allykoom,
" Peace be
unto you," 111, 286.
Ussur, afternoon.
Vide Numaz, 267.
9.
Tushfee-ool-wittur, Gloss. 78.

Tushreck, days of communion, 69.
Tushlureea?z, small plates, 120.
245,
285, 299.
Tusmeeu,
312.
e-hoosna, the glorious attributes,
Usma
Ustugfar, deprecation, 130, 282, 285.

Uttur, otto of roses.
Gloss., 118, 264.
dan, a perfume-box or receptacle
for perfume, 118.
Gloss., 79.
Tussanoon, the Soonuees, so called, 9.

Virginity, puberty in females, 5 1
Tussawoof, theology of the Soofees, or
mystics of the east, 299.
Wajib-ool-witur.
Gloss. 78, 81.
Tuttee, a skreen or frame, 172, 185,
211.
Tuttoo, or tattoo, q. v., 203.
Tuwaf. Vide Gloss., 212.
Tyammoom, ablution with sand. Gloss.
68, 72, 75.
Vide Abeer. Gloss.

or Mica, (not Talc, which mineral is never used), 185.
Ubjud. Vide Abjud ka hissab and
Ubeer.
Ubruk
Gloss., 308.
Uchwanee, (prop.
Ajviraeenee, q. v.), 3.
Weaning, 34.
Weights and Measures.
Append.
II.
p. v.
Wird, repeating perpetually;
i.
e.
some-
thing out of the Qoran, or a supplior blessing.

Vide Aoorad,
294.
Wives, the number authorized, 144.
Wufat-nama,
the history of
one's
death, 234.
Wukeel, an agent, 129.
WuUee, a saint who can perform miracation
cles,
237, 281, 301, 302, 322.
INDEX.
Wuseeqa, a bond or written agreement,
407.
Wusseeut-nama, a will or testament, 407.

Wuzaet, a daily performance of duty,
294.
Wuzoo,
ablutions before prayer, 72, 407,
410.
Yeaqoob (Jacob),
12,
Yezeed, 151.
Yusoof (Joseph),
12, 132.
Zain Shah, oblations offered at his shrine,

281.
Zccarut (Teeja, or P'hoolchurhana), visiting the grave, 172, 421, 422.
of Ullums, 226.
Zechuj, Zeehujja, Zilhuj, or Zoolhuj, the
i2th month, 65.
Zeeqaeda, the 1 1th month, 265.
Zein-ool-Abaydeen, a proper name, 164,
170.
leading a bride home, 142.

Zikkirs, reminiscences, repeating the attributes of God, or the creed, 298,
Zifl'af,
300, 302.
CXXVll
Zool-fuqqar, An Ullum, a representation of the double-bladed sword of

Alice.
Vide PI. II, fig. xi, 177,
181.
Zoolhuj. Vide Zeehuj, 65.
Zooljunna, the name of Hosein's steed,
meaning a winged wolf, 164.
Zoonnar, the Brahminical thread, 203.
Zuee, 12.
Zufur-tukeea, or Byraga, q. v. PI. IV,
fig. iii, 295.
Zukat, legal alms. Gloss. 67, 300.
dayna, alms.giving, a point of
the
Mohummudan
religion, 54, 58.
of Isms, the prescribed offeiings.

or the attributes of the Deity, 303, 310,
312.
Zuleekha, Potiphar's wife, 132.
Zumeen, earth (the seven do), 149.
Gloss.
Zumeenbosee. Vide Sulam.
Zumzum, Hagar's
well, at
Mecca, 64,
407, 409.
Zung, a small bell, 195.
Zunjeer, chains, or fetters, 275.
Zur-afshanee, or Afshan, q. v. 49.
Zur-baf, cloth of gold, or gold tissue,
Vide Zeehuj, 265.

176,234.
Zinda Shah Mudar. Vide Shah Mudar, Zurda. Cook. Append, p. xxix, 96.
Zureeh, a tomb in the shape of a taboot,
101,241,289,290,425.
257.
Vide Numaz, 55, 78.
Zoluir, noon.
Zooba, or Zoobuh. Vide Gloss. 187, Zurwuruq, gold leaf, or tinsel, 126.
Zynub, Hosein's sister, 168.
242, 407.
Gloss.
Zytoon, olives. Vide Tusbeeh.
Zoobayr, a proper name, 151.
Zilhuj, or Zilhujja.
CORRIGENDA.
Page. Line.
3, the last,
4,
4,
5,
5,
17,
19,
20,
24,
32,
42,
46,
51,
68,
69,
74
79,
88,
97,
for Vide Glossary, read Vide Index.

read f Vide Index.
20, _/br in a corner, read in the kown-ul."
9, ybr large, rear/ small.
10, ybr small, read\&Tge.
the last, for 20 and 22, read 18 and 20.
3} for Geneathliacal, read Genetbliacal.
34, for formed, read famed.
33,yb- Gootlee, read Ghoowtees.
5, for Chap. XXXII. read Chap. XXVII.
27, for set, rear/ sit.
3, ybrit, read them.
30, for Ch'hiUa, read ChTiuUa.
note 1, for Vol. II. p. 349, read Vol. I. p. 349.
line 9, omit, not even excepting.
the last, after Vide Glossary, read Sulam.
2, after the water that remains, add i.e. in the Iota or utensil in which
they usually take up the quantity sufficient for performing the Wuzoo.
4, referring to Glossary,
9, omit (four.)
18, /or
7,
1, reads.
for Muelleda, read MuUeeda.
CORRIGENDA.
cxxviii
Page.
Line.
112,
2y, /iM- Alkunid-o-lillah, rear/ Alhumd, &c.

27 , for drunk, i cad drunk.
3!^, for by the application, read by the daily application.
28, ybr Sohag, read Sohagin.
27, for p. 117, read p. 10.3.
31, for fig. 2 and 2, read fig. 2 and 3.
2, for kae, rcacZ kee.
123,
124,
134.
185,
229,
256,
2G1,
Eeman, T-earZ Eemani.

for fitr, 7ea(/ fittra.
24, for just detailed, ?-6a(i about to be detailed.
25, for (p. 173), read (p. 249).
29, " Vide Plate," to be omitted.
6, for Kulmay-e-Shureeut, 7-cad Kulma-e-Shuiccut,
4, for Aboo-Oollah-Huqeeqee, ?(/ Abd-Oollah-Huqceqce.
9, y(;r
17,
271,
278,
285,
288,
293,
6, for sear, read scar.
294, ,'^4, for rend, read bend.
300, 32 and 33, for Khuleefut, read Khcelafut.
329, 32, for Vide Glossary, read Vide Note, p. 296.
334, 21, for (p. 372), read (p. 373.)
378,
382,
14, /or lavigate, j-eafZ levigate.

27, ybr Vitex, &c., read Jasminum grandiflora.
Jasmine, or Jessamine.
391,
395,
407,
27, /or skulls, jrarZ skull-caps.

26, for note vide, read vide note.
13 and p. 409, 1. 13, for (p. 61), read (p.
Lin. Catalonian
6-1).
APPENDIX.
xxvii, 5, ybr cub, rcarf curb.
xxxvi, 34, ybr matyhee, ?cnfZ may thee.
xxxix, 28, for lactuta, read lactuca.
xl,
13, for insert, read are inserted,
xlii,
1 7,
to be read across as one line.
xlii, 28, /or ambuh, ?-far/ ambh from the Persian
xliii,
13,
xlix,
i,
1,
li,
for cream,
7, /br
twelve
7-ead
feet, ?-ea</ six feet,
12, add or treble
and
base.
33, insert Seetar before

10,
Ambuh.
scum.
[,.
for end read ends.
GLOSSARY.
Ixii,
Ixxxv,
5,yor one-fifth read one- fourth.

7,afer Bookol i-cad or Bholsuree, Mimusops Elcn-i, Lin.
Ixxxvi, II, /or
J,^
read
A^
xcv, 27, for utissimus read utitatissimus.
THE
EN]).
LONDON:
Printed by J L.
COX
and SON, Great Queen
Lincoln's-Inn Fields.
Street,
I'L
^(;ur
f^^?/
VJc.'Av -^
îM|i:
'" Pfr&ff '"/'"/
Fm 3
s^
^ .//l'v:/ir\-
r<in<ir,r.
flo<>ma
JJfeihjrrrltA LitAogr
rr.m.
Fia.2.
_,__cl
\.
(is
'^
I,:
I
H"
'
j^^ld;
^foor-c/t At/^-
^.êlAeKli^Xl'eAi)^
Fuj.
I.
A/<<///y/'
r,ur/iA;.
or t/u/i/ix
"//^^cHra/r y9ic//7r/<^?z^^/^;.
Aûfwa^
I.
k/Z
7he/71,
<'
VF^ Appendirr,p. 4o.)
Dic/f
Jlfoar- cAn'iy.
SeelcLr.
S. /Cunchnee
/(o-
Pz. V.
Tae/u. (
T/ueArce
Vi/rle Jppt'mîu; p. 4-6.

.
Meerc'ufi^-
Ohuf^'^p'ff-
(xhoo7ia7r>o
PooTiagee
M. Bq/iL Aa Ta^/u
Fiê Jjopcrcdz^, p. 47.)
D7>o/
/
Soar.
SkuTiTuzee.
( Fi/:^ .^pendzJ::,
p 02
J'. NeifvercU/t ZzCAeff.
Fm.vz.
(Vide ^l/jpemi/ijc
4^. )
D/iJlMocrS
K^
J)UJ^tkay.
Lupi-r
Toortooree
J'fesn/ziru/.
Taây.
I'ce/iâree.
Piik Aaitni/
Tuilay.
_Beeyi^j
jWurfa.
Dorrv)
D'/w/.
Daeera.
JDufiôrDu/i^
IC/lU7UU
Gkoonôo.
or Viruv.
jMujyee
J'.
Netkercl^ LiiA^y.
^^^.Oym^^^.
F<^Z.
fuckeesee
^V >^
Pz m.
Fiff.3.
\Jfm.
fl
BP65 .I4J23
Qanoon-e-Islam,
or,
the Customs of the
Princeton Theological Seminary-Speer Library
1012 00036 4457

Qanoon-e-Islam or Customs of The Moosulmans of India

Încărcat de

Informații document

Titlu original

Drepturi de autor

Formate disponibile

Partajați acest document

Partajați sau inserați document

Opțiuni de partajare

Vi se pare util acest document?

Este necorespunzător acest conținut?

Drepturi de autor:

Formate disponibile

Qanoon-e-Islam or Customs of The Moosulmans of India

Încărcat de

Drepturi de autor:

Formate disponibile

/

londoit.Iorbury^JHenSc Co. September. 2832.

imMEE WOMAI^ BECEEB BVT TS

FULL AND EXACT ACCOUNT

THEIR VARIOUS RITES AND CEREMONIES,

THE HOUR OF DEATH.

COMPOSED UNDER THE DIRECTION

SURGEON ON THE MADRAS RSTABMSHM ENT.

COX and SON,

Great Queen Street,

THE CHAIRMAN, DEPUTY CHAIRMAN,

THEtU KIND AND LIDERAT. PATRONAGE,

IMPORTANT AND INTERESTING CLASS OF BRITISH SUBJECTS

UNDER THEIR GOVERNMENT,

MOST RESPECTFULLY DEDICATED

THEIR VERY OBEDIENT AND HUMBLE SERVANT,

manners, customs, social habits, and

gious rites of nations, have ever been esteemed an

have explored the

of the journey, the uncongeniality of

climate, the savage character of the inhabitants,

have not been able to deter the progress of the

the labour of solitary study, the scantiness

of materials, or the dark mists of antiquity, have

the ardour of the latter.

has penetrated the dark

America, crossed the burning deserts of

and ascended the

his ships have

swept the ocean

most sequestered shores, from the

dreary abodes of the torpid Esquimaux to the

though nature, inanimate and

escaped his notice, yet his

every variety of form has chiefly attracted his

the words of the poet, that

manners and customs of other

of our study, certainly not less so

are those of the

are the immediate descendants of the race

exercised supreme dominion

over the greater part of that vast country for so

many centuries, until it fell into British hands.

habits of our predecessors in

power now, our sub;

not a topic of philosophical spe-

culation merely, but a matter of real practical

understand thoroughly a people with

have constant transactions and daily

intercourse, in the relations of public officers, soldiers,

in administering the govern-

ment of the country.

hitherto been undertaken.

the kind has not

manners, customs, &c. of the Hindoos, ample

be obtained from valuable works

such as Mill's History

Moor's Hindoo Pantheon

History, Literature, Mythology, Manners and Cus-

toms of the Hindoos

Manners and Customs

of the Hindoos, and others.

a methodical account of the