Continuation of Mahurrum.--Consecration of Banners.--Durgah at
Lucknow.--Its origin explained.--Regarded with peculiar
veneration.--The Nuwaub vows to build a new one.--Its
description.--Procession to the Durgah.--Najoomies.--Influence
possessed and practised by them.--Eunuchs.--Anecdotes of some having
attained great honours and wealth.--Presents bestowed upon them
generally revert to the donor.--Rich attire of male and female slaves.
After the Tazia is brought home (as the temporary ones are from the bazaar
on the eve of Mahurrum, attended by a ceremonious display of persons,
music, flags, flambeaux, &c.), there is little to remark of out-door
parade beyond the continual activity of the multitude making the sacred
visits to their several Emaum-baarahs, until the fifth day, when the
banners are conveyed from each of them in solemn procession, to be
consecrated at the Durgah[1] (literally translated, 'The threshold' or
'Entrance to a sanctified place').
This custom is perhaps exclusively observed by the inhabitants of Lucknow,
where I have had the privilege of acquiring a knowledge of the motives
which guide most of their proceedings; and as there is a story attached to
the Durgah, not generally known to European visitors, I propose relating
it here, as it particularly tends to explain the reasons for the
Mussulmauns conveying their banners for consecration to that celebrated
shrine.
'A native of India--I forget his name--remarkable for his devotion and
holy life, undertook the pilgrimage to Mecca; whilst engaged in these
duties at the "holy house", he was visited with a prophetic dream. Abass
Ali (the standard-bearer and relation of Hosein) appeared to him in his
dream, commanding him, that as soon as his duties at Mecca were fulfilled
he should, without delay, proceed to Kraabaallah, to the tomb of Hosein;
directing him, with great precision, how he was to find the exact spot of
earth where was deposited the very Allum[2] (banner) of Hosein, which he
(Abass Ali) had, on the great day of Kraabaallah, carried to the field.
The man was further instructed to possess himself of this relic secretly,
and convey it about his person until he should reach his native country,
when he would be more fully directed by the orderings of Providence how
the relic should be disposed of.
'The Hadjee followed all the injunctions he had received punctually; the
exact spot was easily discovered, by the impressions from his dream; and,
fearing the jealousy of the Arabs, he used the utmost precaution, working
by night, to secure to himself the possession of so inestimable a prize,
without exciting their suspicion, or attracting the notice of the numerous
pilgrims who thronged the shrine by day. After several nights of severe
labour he discovered, to his great joy, the metal crest of the banner; and
concluding the banner and staff to have mouldered away, from their having
been so long entombed in the earth, he cautiously secreted the crest about
his person, and after enduring the many vicissitudes and privations,
attendant on the long journey from Arabia to India, he finally succeeded
in reaching Lucknow in safety with his prize.
'The Nuwaub Asof ood Duolah[3] ruled at this period in Oude; the pilgrim
made his adventures known to him, narrating his dream, and the
circumstances which led to his gaining possession of the crest. The Nuwaub
gave full credence to his story, and became the holder of the relic
himself, rewarding the Hadjee handsomely for his trouble, and gave
immediate orders for a small building to be erected under the denomination
of "Huzerut Abass Ali Ke Durgah",[4] in which the crest was safely
deposited with due honours, and the fortunate pilgrim was appointed
guardian with a liberal salary.
'In the course of time, this Durgah grew into great repute amongst the
general classes of the Mussulmaun population, who, venerating their Emaum
Hosein, had more than common respect for this trifle, which they believed
had been used in his personal service. Here the public were permitted to
offer their sacrifices and oblations to God, on occasions of importance to
themselves; as after the performance of the rite of circumcision in
particular, grand processions were formed conveying the youthful
Mussulmaun, richly attired, attended by music, &c. and offering presents
of money and sweetmeats at the shrine which contains their Emaum's sacred
relic. On these occasions the beggars of every denomination were benefited
by the liberality of the grateful father, and the offerings at the shrine
became the property of the guardian of the Durgah, who, it was expected,
would deal out from his receipts to the necessitous as occasions served.'
This custom is still observed, with equal veneration for the shrine and
its deposit; and when a lady recovers from the perils attendant on giving
to her husband's house a desired heir, she is conveyed, with all the pomp
and parade due to her rank in life, to this Durgah, attended by her female
relatives, friends, domestics, eunuchs, and slaves, in covered conveyances;
in her train are gentlemen on horseback, in palkies, or on elephants, to
do honour to the joyful event; the Guardian's wife having charge on these
occasions of the ladies' visits; and the Guardian, with the gentlemen and
all the males, guarding the sanctuary outside; for they are not permitted
to enter whilst it is occupied by the ladies, the eunuchs alone having
that privilege where females congregate.
Recovery from sickness, preservation from any grievous calamity, danger,
or other event which excites grateful feelings, are the usual inducements
to visiting the Durgah, with both males and females, amongst the
Mussulmaun population of Lucknow. These recurrences yield ample stores of
cash, clothes, &c. left at the disposal of the Guardian, who, if a good
man, disperses these charitable donations amongst the indigent with a
liberality equal to that of the donors in their various offerings.
The Durgah had grown into general respect, when a certain reigning Nuwaub
was afflicted by a severe and tedious illness, which baffled the skill of
his physicians, and resisted the power of the medicine resorted to for his
recovery. A confidential Najoom[5] (astrologer), in the service of his
Highness, of great repute in his profession, advised his master to make a
vow, that 'If in the wisdom of Divine Providence his health should be
restored, he would build a new Durgah on the site of the old one, to be
dedicated to Abass Ali, and to be the shrine for the sacred deposit of the
crest of Hosein'. The Nuwaub, it appears, recovered rapidly after the vow
had been made, and he went in great pomp and state to return thanks to God
in this Durgah, surrounded by the nobles and officers of his Court, and
the whole strength of his establishment accompanied him on the occasion.
So grand was the spectacle, that the old people of the city talk of it at
this day as a scene never equalled in the annals of Lucknow, for splendour
and magnificence; immense sums of money were distributed on the road to
the populace, and at the Durgah; the multitude, of all classes, hailing
his emancipation from the couch of sickness with deafening cheers of
vociferous exultation.
In fulfilment of his vow, the Nuwaub gave immediate orders for erecting
the magnificent edifice, which now graces the suburbs of Lucknow, about
five miles from that part of the city usually occupied by the Sovereign
Ruler of the province of Oude. By virtue of the Nuwaub's vow and recovery,
the before-respected Durgah has, thus newly built, increased in favour
with the public; and, on account of the veneration they have for all that
concerns their Emaums, the banners which adorn the Tazias of Hosein must
be consecrated by being brought to this sacred edifice; where, by the
condescending permission of the Sovereign, both the rich and the poor are
with equal favour admitted, at that interesting period of Mahurrum, to
view the crest of their Leader, and present their own banners to be
touched and thus hallowed by the, to them, sacred relic. The crest is
fixed to a staff, but no banner attached to it; this is placed within a
high railing, supported by a platform, in the centre of the building; on
either side splendid banners are exhibited on these occasions.
The Durgah is a square building, entered by flights of steps from the
court-yard; the banner of each person is conveyed through the right
entrance, opposite the platform, where it is immediately presented to
touch the revered crest; this is only the work of a few seconds; that
party walks on, and moves out to the left again into the court-yard; the
next follows in rapid succession, and so on till all have performed this
duty: by this arrangement, confusion is obviated; and, in the course of
the day, perhaps forty or fifty thousand banners[6] may have touched the
Emaum's consecrated crest. On these occasions, the vast population of
Lucknow may be imagined by the almost countless multitude, of every rank,
who visit this Durgah: there is no tax levied on the people, but the sums
collected must be immense, since every one conscientiously offers
something, according to his inclination or his means, out of pure respect
to the memory of Hosein.
The order of procession, appointed by each noble proprietor of banners, to
be consecrated at the Durgah, forms a grand spectacle. There is no
material difference in their countless numbers; the most wealthy and the
meanest subjects of the province make displays commensurate with their
ability, whilst those persons who make the most costly exhibitions enjoy
the greatest share of popular favour, as it is considered a proof of their
desire to do honour to the memory of Hosein and Hasan, their venerated
Emaums.
A description of one, just passing my house, will give you a general idea
of these processions,--it belongs to a rich man of the city:--A guard of
soldiers surrounds four elephants on which several men are seated, on pads
or cushions, supporting the banners; the staffs of several are of
silver,--the spread hand, and other crests, are formed of the same metal,
set with precious stones. Each banner--they all resemble--is in the shape
of a long scarf of rich silk, of bright florid colours, embroidered very
deep at the ends, which are finished 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, just under the hand or crest.
The silks, I observe, are of many different colours, forming an agreeable
variety, some blue, purple, green, yellow, &c. Red is not used; being the
Soonies' distinguishing colour at Mahurrum it is carefully avoided by the
zealous Sheahs--the Soonies are violently opposed to the celebration of
this festival. After the elephants, a band of music follows, composed of
every variety of Native instruments, with drums and fifes; the trumpets
strike me as the greatest novelty in their band; some of them are very
long and powerful in their effect.
Next in the order of procession I observe a man in deep mourning,
supporting a black pole, on which two swords are suspended from a bow
reversed--the swords unsheathed glittering in the sun. The person who owns
the banners, or his deputy, follows next on foot, attended by readers of
the Musseeah, and a large party of friends in mourning. The readers select
such passages as are particularly applicable to the part Abass Ali took in
the affair at Kraabaallah, which is chanted at intervals, the procession
pausing for that purpose.
Then comes Dhull Dhull,[7]--the name of Hosein's horse at
Kraabaallah;--that selected for the present purpose is a handsome white
Arab, caparisoned according to the olden style of Arabia: due care is
taken to represent the probable sufferings of both animal and rider, by
the bloody horsecloth--the red-stained legs--and the arrows apparently
sticking in several parts of his body; on the saddle is fixed a turban in
the Arabian style, with the bow and arrows;--the bridle, &c. are of very
rich embroidery; the stirrups and mountings of solid silver. The horse and
all its attire are given after Mahurrum, in charity, to a poor Syaad.
Footmen, with the afthaadah[8] and chowrie[9]--peculiar emblems of royalty
in India--attend Dhull Dhull. The friends of the family walk near the
horse; then servants of all classes, to fill up the parade, and many
foot-soldiers, who occasionally fire singly, giving to the whole
description a military effect.
I have seen many other processions on these fifth days of Mahurrum--they
all partake of one style,--some more splendid than others; and the very
poor people parade their banners, with, perhaps, no other accompaniment
than a single drum and fife, and the owner supporting his own banner.
My next letter will contain the procession of Mayndhie, which forms a
grand feature of Mahurrum display on the seventh night.
P.S.--The Najoomee are men generally with some learning, who, for their
supposed skill in astrology, have, in all ages since Mahumud's death, been
more or less courted and venerated by the Mussulmaun people;--I should say,
with those who have not the fear of God stronger in their hearts than the
love of the world and its vanities;--the really religious people
discountenance the whole system and pretended art of the astrologer.
It is wonderful the influence a Najoom acquires in the houses of many
great men in India;--wherever one of these idlers is entertained he is the
oracle to be consulted on all occasions, whether the required solution be
of the utmost importance, or the merest trifling subject. I know those who
submit, with a childlike docility, to the Najoom's opinion, when their
better reason, if allowed to sway, would decide against the astrologer's
prediction. If Najoom says it is not proper for Nuwaub Sahib, or his Begum,
to eat, to drink, to sleep, to take medicine, to go from home, to give
away or accept a gift, or any other action which human reason is the best
guide to decide upon, Najoom has said it,--and Najoom must be right.
Najoom can make peace or war, in the family he overrules, at his pleasure;
and many are the houses divided against themselves by the wicked influence
of a bad man, thus exercising his crafty wiles over the weakness of his
credulous master.--So much for Najoomee; and now for my second notice of
the Eunuchs:--[10]
They are in great request among the highest order of people, and from
their long sojourn in a family, this class of beings are generally
faithfully attached to the interest and welfare of their employer; they
are much in the confidence of their master and mistress, and very seldom
betray their trust. Being frequently purchased, whilst children, from the
base wretches who have stolen them in infancy from the parental roof, they
often grow up to a good old age with the family by whom they are adopted;
they enjoy many privileges denied to other classes of slaves;--are
admitted at all hours and seasons to the zeenahnahs; and often, by the
liberality of their patrons, become rich and honourable;--still 'he is but
a slave', and when he dies, his property reverts to his owner.
In Oude there have been many instances of Eunuchs arriving to great honour,
distinctions, and vast possessions. Al Mauss Ali Khaun[11] was of the
number, within the recollection of many who survive him; he was the
favoured Eunuch of the House of Oude; a person of great attainments, and
gifted with a remarkably superior mind, he was appointed Collector over an
immense tract of country, by the then reigning Nuwaub, whose councils he
benefited by his great judgment. He lived to a good old age, in the
unlimited confidence of his prince, and enjoyed the good will and
affection of all who could appreciate what is valuable in honest integrity.
He died as he had lived, in the most perfect resignation to whatever was
the will of God, in whose mercy he trusted through time, and for eternity.
Many of the old inhabitants speak of him with veneration and respect,
declaring he was the perfect pattern for good Mussulmauns to imitate.
Another remarkable Eunuch, Affrine Khaun,[12] of the Court of Oude, is
well remembered in the present generation also,--the poor having lost a
kind benefactor, and the rich a sensible companion, by his death. His vast
property he had willed to others than the sovereign ruler of Oude (whose
property he actually was), who sent, as is usual in these cases, to take
possession of his estate, immediately after his death; the gates were
barred, and the heirs the Eunuch had chosen to his immense wealth had
taken possession; which I am not aware was disputed afterwards by the
reigning Nuwaub, although by right of the Mussulmaun law, the Nuwaub owned
both the slave and the slave's wealth.
This accounts, perhaps, for the common practice in the higher circles of
the Mussulmaun population, of heaping ornaments and riches on favourite
slaves; the wealth thus expended at one time, is but a loan in the hands
of safe keepers, to revert again to the original proprietor whenever
required by the master, or no longer of service to the slave, who has
neither power to bestow, nor heirs to benefit from the property he may
leave when he dies.
I have frequently observed, among the most exalted ladies, that their
female slaves are very often superbly dressed; and, on occasions of
marriage ceremonies, or other scenes of festivity, they seem proud of
taking them in their suite, handsomely dressed, and richly adorned with
the precious metals, in armlets, bangles, chains, &c.; the lady thus
adding to her own consequence by the display of her attendant slaves. The
same may be observed with regard to gentlemen, who have men-slaves
attending them, and who are very frequently attired in costly dresses,
expensive shawls, and gold ornaments.
[1] _Dargah_, '(sacred) door-place'.
[2] '_Alam_. For illustrations of those banners see Hughes,
_Dictionary of Islam_, 408 ff.; Mrs. Parks, _Wanderings of a
Pilgrim_, ii. 18.
[3] Asaf-ud-daula, eldest son of Nawab Shuja'-ud-daula, on whose
death in 1775 he succeeded. He changed the seat of government
from Faizabad to Lucknow, where he died in 1797, and was
buried in the Imambara. He is principally remembered for
his liberality. The merchants, on opening their shops, used to
sing:
_Jisko na de Maula,
Tisko de Asaf-ud-daula_.
Who from Heaven nought receiveth,
To him Asaf-ud-daula giveth.
[4] Mr. H.C. Irwin informs me that the Dargah is situated on the
Crommelin Road, rather more than a mile south-west of the
Machhi Bhawan fort. It was here that Nawab Sa'adat
'Al'i, on his accession, vowed that he would reform his
ways--an intention which was not realized.
[5] _Nujumi_, 'an astrologer'; '_ilm-i-nujum_, 'astrology,
astronomy'.
[6] The numbers are greatly exaggerated.
[7] Duldul was the name of the Prophet's mule which he gave to
'Ali. It is often confounded with Buraq, the
Assyrian-looking gryphon on which he alleged that he flew to
Mecca.
[8] _Aftabgir_, 'a sun-screen'; see p. 47.
[9] _Chaunri_, the bushy tail of the yak, used as a fly-flapper.
[10] Writing in 1849, General Sleeman remarks that Dom singers and eunuchs
are the virtual rulers of Oudh.--_A Journey through Oudh_, i, introd.
lxi, 178.
[11] Almas ['the diamond'] 'Ali Khan, known as Miyan ['Master']
Almas, according to General Sleeman, was 'the greatest and best man
of any note that Oude has produced. He held for about forty years
Miyanganj and other districts, yielding to the Oude Government an
annual revenue of more than eighty lacs of rupees [about £850,000].
During this time he kept the people secure in life and property, and
as happy as people in such a state of society can be; and the whole
country under his charge was during his lifetime a garden. He lived
here in great magnificence, and was often visited by his sovereign.'
(Ibid., i. 320 f.). Lord Valentia more than once speaks highly of him
(_Travels_, i. 136, 241). He also notes that the Nawab was
anxiously watching for his death, because, being a slave, under
Muhammadan law his estates reverted to the Crown.--See N.B.E. Baillie,
_Digest of Moohummudan Law_ (1875), 367 f.
[12] Afrin Khan, 'lord of praise', Mr. Irwin informs me, is
mentioned in the _Tarikh Farahbakhsh_ (tr. W. Hoey, 129) as
engaged in negotiations when Nawab Asaf-ud-daula, at the
instigation of Warren Hastings and Haidar Beg, was attempting to
extort money from the Nawab Begam.