The Fast of Rumzaun.--Motives for its strict observance.--Its
commencement and duration.--Sentiments of Meer Hadjee Shaah on the
duty of fasting.--Adherence of the females to the observing this
fast.--How first broken.--Devout persons extend the term to forty
days.--Children permitted to try their zeal.--Calamitous effects of the
experiment.--Exemptions from this duty.--Joyful termination of the
fast.--Celebration of Eade on the last day.--The Nuzza.--Nautchwomen
and Domenie.--Surprise of the Natives at European dancing.--Remarks on
their Music.--Anecdotes of Fatima.--The Chuckee.
'The poor man fasts, because he wanteth meat;
The sick man fasts, because he cannot eat.
The miser fasts, with greedy mind, to spare;
The glutton fasts, to eat a greater share.
The hypocrite, he fasts to seem more holy;
The righteous man, to punish sinful folly.'
The secret motive of the heart, man cannot fathom in his neighbour's deeds.
There are some actions so praiseworthy in themselves, that the charitably
disposed will pass over the probable actuating motive, when looking only
to the fair example. I have, however, reason to think that the Mussulmauns
generally, in fulfilling the commanded fast of Rumzaun, have an
unexceptionable motive. They are taught by their Lawgiver, that the due
performance of this rigid fast is an acceptable service to God the Creator,
from man the creature: they believe this, and therefore they fast?
Amongst the well-informed it is persevered in as a duty delightful to be
permitted to perform; the ignorant take some merit to themselves in having
faithfully observed the command; yet all the fasting population are
actuated more or less by the same motive,---the desire to please God by
fulfilling His commands, delivered to them by their acknowledged Prophet.
The severity of a Mussulmaun's fast can alone be understood by those who
have made the trial, as I frequently have, of the strict rules of
abstinence which they observe; and with the additional privations to be
endured at the period of the hottest months and the longest days in the
same climate, as will sometimes be the case with all their movable fasts.
The Mussulmaun fast commences when the first streak of light borders the
Eastern horizon, and continues until the stars are clearly discerned in
the heavens. During this period not the slightest particle of food, not
one single drop of water, or any other liquid, passes the lips; the hookha,
even, is disallowed during the continuance of the fast, which of itself
forms not only a luxury of great value, but an excellent antidote to
hunger.
Amongst the really religious Mussulmauns the day is passed in occasional
prayer, besides the usual Namaaz, reading the Khoraun, or the Lives of the
Prophets. I have witnessed some, in their happy employment of these
fatiguing days, who evinced even greater animation in their conversation
than at other times; towards the decline of a day, when the thermometer
has stood at eighty-nine in the shade of a closed house, they have looked
a little anxious for the stars appearing, but,--to their credit be it
told,--without the slightest symptom of impatience or fretfulness at the
tardy approach of evening.
My revered friend, Meer Hadjee Shaah, always told me that the great secret
of a fast, to be beneficial, was to employ time well, which benefited both
soul and body; employment suited to the object of the fast being the best
possible alleviation to the fatigue of fasting. He adds, if the temper be
soured either by the abstinence or the petty ills of life, the good
effects of the fast are gone with the ruffled spirit, and that the person
thus disturbed had much better break his fast, since it ceases to be of
any value in the sight of Him to whom the service is dedicated; the
institution of the fast having for its object to render men more humble,
more obedient to their God; all dissensions must be forgotten; all vicious
pursuits abandoned, to render the service of a fast an acceptable offering
to God.
In the zeenahnah, the females fast with zealous rigidness; and those who
have not the happiness to possess a knowledge of books, or a husband or
father disposed to read to them, will still find the benefit of employment
in their gold embroidery of bags and trimmings, or other ornamental
needle-work; some will listen to the Khaaunie[1] (tales), related by their
attendants; others will overlook, and even assist in the preparations
going forward for opening the fast. Ladies of the first quality do not
think it a degradation to assist in the cooking of choice dishes. It is
one of the highest favours a lady can confer on her friends, when she
sends a tray of delicate viands cooked by her own hands. So that with the
prayers, usual and occasional, the daily nap of two hours, indulged in
throughout the year, occupation is made to fill up the day between dawn
and evening; and they bear the fatigue with praiseworthy fortitude. Those
who are acquainted with letters, or can afford to maintain hired readers,
pass this month of trials in the happiest manner.
The fast is first broken by a cooling draught called tundhie[2]; the same
draught is usually resorted to in attacks of fever. The tundhie is
composed of the seeds of lettuce, cucumber, and melon, with coriander, all
well pounded and diluted with cold water, and then strained through muslin,
to which is added rose-water, sugar, syrup of pomegranate, and kurah[3] (a
pleasant-flavoured distilled water from the blossom of a species of aloe).
This cooling draught is drank by basins' full amongst the Rozedhaars[4]
(fasters), and it is generally prepared in the zeenahnah apartments for
the whole establishment, male and female. Some of the aged and more
delicate people break their fast with the juice of spinach[5] only, others
choose a cup of boiling water to sip from. My aged friend, Meer Hadjee
Shaah, has acquired a taste for tea, by partaking of it so often with me;
and with this he has broken his fast for several years, as he says, with
the most comforting sensations to himself. I have seen some people take a
small quantity of salt in the first instance, preparatory to a draught of
any kind of liquid. Without some such prelude to a meal, after the day's
fast, the most serious consequences are to be apprehended.
After indulging freely in the simple liquids, and deriving great benefit
and comfort from a hookha, the appetite for food is generally stayed for
some time: many persons prefer a rest of two hours before they can
conveniently touch the food prepared for them, and even then, seldom eat
in the same proportion as they do at other meals. Many suffice themselves
with the one meal, and indulge in that very sparingly. The servants and
labouring classes, however, find a second meal urgently necessary, which
they are careful to take before the dawning day advances. In most families,
cold rice-milk is eaten at that early hour. Meer Hadjee Shaah, I have
before noticed, found tea to be the best antidote to extreme thirst, and
many are the times I have had the honour to present him with this beverage
at the third watch of the night, which he could enjoy without fear of the
first streaks of light on the horizon arriving before he had benefited by
this luxury.
The good things provided for dinner after the fast are (according to the
means of the party) of the best, and in all varieties; and from the
abundance prepared, a looker-on would pronounce a feast at hand; and so it
is, if to feed the hungry be a feast to the liberal-hearted bestower,
which with these people I have found to be a part and parcel of their
nature. They are instructed from their infancy to know all men as brothers
who are in any strait for food; and they are taught by the same code, that
for every gift of charity they dispense with a free good will, they shall
have the blessing and favour of their Creator abundantly in return. On the
present occasion, they cook choice viands to be distributed to the poor,
their fellow-labourers in the harvest; and in proportion to the number fed,
so are their expectations of blessings from the great Giver of all good,
in whose service it is performed. In my postscript you will find several
anecdotes of the daughter of Mahumud on the subject of charity.
When any one is prevented fulfilling the fast of Rumzaun in his own person
he is instructed to consider himself bound to provide food for opening the
fast of a certain number of poor men who are Rozedhaars. The general food
of the peasantry and lower orders of the people--bread and dhall[6]--is
deemed sufficient, if unable to afford anything better.
When any one dies without having duly observed the fast, pious relatives
engage some devout person to perform a month's fast, which they believe
will be accepted for the neglectful person. Many devout Mussulmauns extend
the fast from thirty to full forty days, by the example of Mahumud and his
family; and it is no unusual thing to meet with others who, in addition to
this month, fast every Thursday through the year; some very rigid persons
even fast the month preceding and the following month, as well as the
month of Rumzaun.
Some very young people (children we should call them in happy England) are
permitted to try their fasting powers, perhaps for a day or two during the
month of Rumzaun. The first fast of the noviciate is an event of no small
moment to the mother, and gives rise to a little festival in the zeenahnah;
the females of the family use every sort of encouragement to induce the
young zealot to persevere in the trial when once commenced, and many are
the preparations for the opening last with due éclat in their
circle--sending trays of the young person's good things to intimate
friends, in remembrance of the interesting event; and generally with a
parade of servants and music, when the child (I must have it so) belongs
to the nobility, or persons of consequence, who at the same time
distribute money and food to the poor.
These first fasts of the young must be severe trials, particularly in the
hot season. I have heard, it is no uncommon thing for the young sufferers
to sink under the fatigue, rather than break the fast they have had
courage to commence. The consolation to the parents in such a case would
be, that their child was the willing sacrifice, and had died 'in the road
of God', as all deaths occurring under performances of a known duty are
termed.
Within my recollection a distressing calamity of this nature occurred at
Lucknow, in a very respectable family. I did not know the party personally,
but it was the topic in all the houses I visited at that period. I made a
memorandum of the circumstance at the time, from which the following is
copied:
'Two children, a son and daughter of respectable parents, the eldest
thirteen and the youngest eleven years of age, were permitted to prove
their faith by the fast, on one of the days of Rumzaun; the parents,
anxious to honour their fidelity, expended a considerable sum of money in
the preparations for celebrating the event amongst their circle of friends.
Every delicacy was provided for opening their fast, and all sorts of
dainties prepared to suit the Epicurean palates of the Asiatics, who when
receiving the trays at night would know that this was the testimony of the
children's perseverance in that duty they all hold sacred.
'The children bore the trial well throughout the morning, and even until
the third watch of the day had passed, their firmness would have reflected
credit on people twice their age, making their first fast. After the third
watch, the day was oppressively hot, and the children evinced symptoms of
weariness and fatigue; they were advised to try and compose themselves to
sleep; this lulled them for a short time, but their thirst was more acute
when they awoke than before. The mother and her friends endeavoured to
divert their attention by amusing stories, praising their perseverance, &c.
The poor weak lady was anxious that they should persevere; as the day was
now so far gone, she did not like her children to lose the benefit of
their fast, nor the credit due to them for their forbearance. The children
endeavoured to support with patience the agony that bowed them down--they
fainted, and then the mother was almost frantic, blaming herself for
having encouraged them to prolong their fast against their strength. Cold
water was thrown over them; attempts were made to force water into their
mouths; but, alas! their tender throats were so swollen, that not a drop
passed beyond their mouths. They died within a few minutes of each other;
and the poor wretched parents were left childless through their own
weakness and mistaken zeal. The costly viands destined for the testimony
of these children's faith, it may be supposed, were served out to the
hungry mendicants as the first offerings dedicated to the now happy
spirits of immortality.'
This is a sad picture of the distressing event, but I have not clothed it
in the exaggerated garb some versions bore at the time the circumstance
happened.
There are some few who are exempt from the actual necessity of fasting
during Rumzaun; the sick, the aged, women giving nourishment to infants,
and those in expectation of adding to the members of the family, and very
young children, these are all commanded not to fast.[7] There is a
latitude granted to travellers also; but many a weary pilgrim whose heart
is bent heavenward will be found taking his rank amongst the Rozedhaars 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.
Towards the last week of Rumzaun the haggard countenances and less
cheerful manners of the fasting multitude seem to increase, but they
seldom relax unless their health is likely to be much endangered by its
continuance.
The conclusion of the month Rumzaun is celebrated as an Eade[8] (festival),
and, if not more splendid than any other in the Mussulmaun calendar, it is
one of the greatest heart-rejoicing days. It is a sort of thanksgiving day
amongst the devout people who have been permitted to accomplish the task;
and with the vulgar and ignorant, it is hailed with delight as the season
of merriment and good living--a sort of reward for their month's severe
abstinence.
The namaaz of the morning, and the prayer for Eade, commence with the dawn;
after which the early meal of Eade is looked forward to with some anxiety.
In every house the same dainties are provided with great exactness (for
they adhere to custom as to a law): plain boiled rice, with dhie[9] (sour
curd) and sugar, forms the first morning repast of this Eade; dried dates
are eaten with it (in remembrance of the Prophet's family, whose greatest
luxury was supposed to be the dates of Arabia).[10] A preparation of flour
(similar to our vermicelli)[11] eaten with cold milk and sugar, is amongst
the good things of this day, and trifling as it may appear, the indulgence
is so great to the native population, that they would consider themselves
unfortunate Rozedhaars, if they were not gratified, on this occasion, with
these simple emblems of long-used custom. The very same articles are in
request in Mussulmaun society, by this custom, from the King to the
meanest of his subjects.
The ladies' assemblies, on this Eade, are marked by all the amusements and
indulgences they can possibly invent or enjoy, in their secluded state.
Some receiving, others paying visits in covered conveyances; all doing
honour to the day by wearing their best jewellery and splendid dresses.
The zeenahnah rings with the festive songs and loud music, the cheerful
meeting of friends, the distribution of presents to dependants, and
remembrances to the poor; all is life and joy, cheerful bustle and
amusement, on this happy day of Eade, when the good lady of the mansion
sits in state to receive nuzzas from inferiors, and granting proofs of her
favour to others.
Nuzza[12] is an offering of money from inferiors to those who rank in
society above the person presenting; there is so much of etiquette
observed in Native manners, that a first visit to a superior is never made
without presenting a nuzza. When we arrived in India, an old servant of my
husband's family, named Muckabeg, was sent to meet us at Patna to escort
us to Lucknow; on entering our budgerow[13] he presented fourteen rupees
to me, which were laid on a folded handkerchief. I did not then understand
what was intended, and looked to the Meer for explanation; he told me to
accept Muckabeg's 'Nuzza'. I hesitated, remarking that it seemed a great
deal more than a man in his situation could afford to give away. My
husband silenced my scruples by observing, 'You will learn in good time
that these offerings are made to do you honour, together with the certain
anticipation of greater benefits in return; Muckabeg tenders this nuzza to
you, perhaps it is all the money he possesses, but he feels assured it
will be more than doubly repaid to him in the value of a khillaut[14]
(dress of honour) he expects from your hands to-day. He would have behaved
himself disrespectfully in appearing before you without a nuzza, and had
you declined accepting it, he would have thought that you were either
displeased with him, or did not approve of his coming.' This little
incident will perhaps explain the general nature of all the nuzzas better
than any other description I could offer.
Kings and Nuwaubs keep the festival in due form, seated on the throne or
musnud, to receive the congratulations and nuzzas of courtiers and
dependants, and presenting khillauts to ministers, officers of state, and
favourites. The gentlemen manage to pass the day in receiving and paying
visits, all in their several grades having some inferiors to honour them
in the presentation of offerings, and on whom they can confer favours and
benefits; feasting, music, and dancing-women, filling up the measure of
their enjoyments without even thinking of wine, or any substitute stronger
than such pure liquids as graced the feasts of the first inhabitants of
the world.
The Nautchwomen in the apartments of the gentlemen, and the Domenie[15] in
the zeenahnahs are in great request on this day of festivity, in every
house where the pleasures and the follies of this world are not banished
by hearts devoted solely to the service of God. 'The Nautch' has been, so
often described that it would here be superfluous to add to the
description, feeling as I do an utter dislike both to the amusement and
the performers. The nautchunies are entirely excluded from the female
apartments of the better sort of people; no respectable Mussulmaun would
allow these impudent women to perform before their wives and daughters.
But I must speak of the Domenie, who are the singers and dancers admitted
within the pale of zeenahnah life; these, on the contrary, are women of
good character, and their songs are of the most chaste description,
chiefly in the Hindoostaunie tongue. They are instructed in Native music
and play on the instruments in common use with some taste,--as the
saattarah[16] (guitar), with three wire strings; the surringhee[17]
(rude-shaped violin); the dhome or dholle[18] (drum), in many varieties,
beaten with the fingers, never with sticks. The harmony produced is
melancholy and not unpleasing, but at best all who form the several
classes of professors in Native societies are indifferent musicians.
Amateur performers are very rare amongst the Mussulmauns; indeed, it is
considered indecorous in either sex to practise music, singing, or dancing;
and such is the prejudice on their minds against this happy resource
amongst genteel people of other climates, that they never can reconcile
themselves to the propriety of 'The Sahib Logue',--a term in general use
for the English people visiting India,--figuring away in a quadrille or
country dance. The nobles and gentlemen are frequently invited to witness
a 'station-ball'; they look with surprise at the dancers, and I have often
been asked why I did not persuade my countrywomen that they were doing
wrong. 'Why do the people fatigue themselves, who can so well afford to
hire dancers for their amusement?' Such is the difference between people
of opposite views in their modes of pleasing themselves: a Native
gentleman would consider himself disgraced or insulted by the simple
inquiry, 'Can you dance, sing, or play?'
The female slaves are sometimes taught to sing for their ladies' amusement,
and amongst the many Hindoostanie airs there are some that would please
even the most scientific ear; although, perhaps, they are as old as the
country in which they were invented, since here there are neither
composers of modern music, nor competitors for fame to bring the amusement
to a science. Prejudice will be a continual barrier to improvement in
music with the natives of India; the most homely of their national airs
are preferred at the present day to the finest composition of modern
Europe.
My promised postscript is a translation from the Persian, extracted from
'The Hyaatool Kaaloob'. The author is detailing the manner of living
habitual to Mahumud and his family, and gives the following anecdotes
'hudeeth' [19] (to be relied on), which occurred at the season of Rumzaun;
the writer says:--
'It is well known that they (Mahumud's family) were poor in worldly wealth;
that they set no other value on temporal riches (which occasionally passed
through their hands) but as loans from the great Giver of all good, to be
by them distributed amongst the poor, and this was done faithfully; they
kept not in their hands the gifts due to the necessitous. The members of
Mahumud's family invariably lived on the most simple diet, even when they
could have commanded luxuries.
'At one season of Rumzaun,--it was in the lifetime of Mahumud,--Fatima,
her husband Ali, and their two sons, Hasan and Hosein, had fasted two days
and nights, not having, at that period, the means of procuring the
smallest quantity of food to break their fast with. Habitually and from,
principle, they disguised from the world or their friends all such
temporal trials as it seemed good in the wisdom of Divine Providence to
place in their chequered path; preferring under any circumstances of need,
to fix their sole trust in the mercy and goodness of God for relief,
rather than by seeking aid from their fellow-creatures lessening their
dependence on Him.
'On the evening above mentioned, Mahumud went to the cottage of Fatima,
and said, "Daughter, I am come to open my fast with thee."--"In the name
of the most merciful God, be it so," was the reply of Fatima; yet secretly
she sorrowed, that the poverty of her house must now be exposed to her
beloved father.
'Fatima spread the dustha-khawn[20] (a large square of calico) on the
floor of the room near her father, placed empty plates before him, then
retired to her station for prayers; spreading her mat in the direction of
Kaabah, she prostrated herself to the earth before God in the humblest
attitude, imploring His merciful aid, in this her moment of trial.
Fatima's fervent prayer was scarcely finished, when a savoury smell of
food attracted her attention; raising her head from the earth, her anxious
eye was greeted with the view of a large bowl or basin filled with
sulleed[21] (the Arabian food of that period). Fatima again bowed down her
head, and poured out in humble strains that gratitude to God with which
her heart overflowed. Then rising from her devotions, she took up the
savoury food and hurried with it to her father's presence, and summoned
her husband and the children to partake of this joyous meal, without even
hinting her thoughts that it was the gift of Heaven.
'Ali had been some time seated at the meal, when he, knowing they had no
means of procuring it, looked steadily on Fatima, and inquired where she
had secreted this delicious food; at the same time recurring to the two
days' fast they had endured. "Rebuke her not, my son," said Mahumud;
"Fatima is the favoured of Heaven, as was Myriam[22] (Mary), the mother of
Esaee[23] (Jesus), who, living in her uncle Zechareah's[24] (Zachariah's)
house, was provided by God with the choicest of fruits. Zechareah was poor,
and oft he hungered for a meal; but when he entered Myriam's apartment, a
fresh supply of rare fruits was wont to greet his eye. Zechareah asked,
Whence had ye these precious gifts? Myriam answered, An angel from God
places the fruit before me; eat, my uncle, and be satisfied."'
The writer thus leaves the story of the miraculous food to Fatima's prayer,
and goes on as follows:--
'At another season of the fast, this family of charity endured a severe
trial, which was miraculously and graciously rewarded. Fatima had a female
slave, who shared with her equally the comforts and the toils of life.
'The food allotted to every member of Ali's family was two small barley
cakes for each day; none had more or less throughout the family. The
labour of domestic affairs was shared by Fatima with her female slave, and
each took their day for grinding the barley at the chuckee,[25] with which
the cakes were made.
'On the--day of Rumzaun, the corn was ground as usual, the cakes made, and
the moment for opening the fast anxiously anticipated, by this abstemious
family. The evening arrived, and when the family had fulfilled their
prayer-duty, the party assembled round the homely dustha-khawn with
thankful hearts, and countenances beaming with perfect content. All had
their allotted portions, but none had yet tasted of their cakes, when the
voice of distress caught their ears. "Give me, oh, give me, for the love
of God! something to relieve my hunger and save my famishing family from
perishing." Fatima caught up her barley cakes, and ran out to the
supplicant, followed by her husband, the two children, and the slave. The
cakes were given to the distressed creature, and as they comprised their
whole stock, no further supply awaited their returning steps, nor even a
substitute within the bare walls of their cottage; a few grains of salt
had been left from cooking the barley cakes, and each took a little of the
small quantity, to give a relish to the water they now partook of freely;
and then retired to sleep away the remembrance of hunger.
'The next day found them all in health, and with hearts at peace; the day
was passed in useful occupation, and when evening drew nigh, the same
humble fare was ready for the fasting family, whose appetites were doubly
keen by the lengthened abstinence. Again they meet to partake in gratitude
the great gift of Divine goodness, wholesome sustenance; when, lo! the
sound of sorrowing distress, petitioning in the holy name adored by these
pious souls,--"For the Love of God!"--arrested their attention. An appeal
so urgently made carried with it a command to their devout hearts, and the
meal so long delayed to their own necessities was again surrendered to the
beggar's prayers.
'This family of charity had returned to their empty hut, and were seated
in pious conversation to beguile their sufferings; not a murmuring word or
sigh escaped their sanctified mouths. As the evening advanced thus
occupied, a pleasing joy seemed to fill the heart of Fatima, who secretly
had sorrowed for her good dear children's privations; presently a bright
and powerful light filled the room, an angel stood before them; his
appearance gave them no alarm;--they beheld his presence with humility.
"Thy good deeds", said the angel (Gabriel), "are acceptable to God, the
All Merciful! by whose command I come to satisfy the demands of mortal
nature; this fruit (dates) is the gift of Him you serve; eat and be at
peace." The meal was ample which the angel brought to this virtuous family,
and having placed it before them, he vanished from their sight.'
The Chuckee, before mentioned, is two flat circular stones (resembling
grindstones in England), the upper stone has a peg or handle fixed in it,
near the edge, with which it is forced round, by the person grinding, who
is seated on the floor; the corn is thrown in through a circular hole on
the upper stone, and the flour works out at the edges between the two
stones. This is the only method of grinding corn for the immense
population throughout Oude, and most other parts of Hindoostaun even to
the present day. The late King of Oude, Ghauzieood deen Hyder, was at one
time much pressed by some English friends of his, to introduce water-mills,
for the purpose of grinding corn; he often spoke of the proposed plan to
the Meer, and declared his sole motive for declining the improvement was
the consideration he had for the poor women, who by this employment made
an excellent living in every town and village, and who must, by the
introduction of mills, be distressed for the means of support. 'My poor
women', he would often say, 'shall never have cause to reproach me, for
depriving them of the use and benefit of their chuckee.'
I have before said it is not my intention to offer opinions on the
character of the Mussulmaun people, my business being merely to relate
such things as I have heard and seen amongst them. The several
translations and anecdotes I take the opportunity of placing in these
letters, are from authorities the Mussulmauns style, hudeeth
(authentic),--that are not, cannot, be doubted, as they have been handed
down either by Mahumud or by the Emaums, whose words are equally to be
relied on. When any passages in their sacred writings are commented on by
different authors, they give their authority for the opinion offered, as
Emaum Such-a-one explains it thus. You understand, therefore, that the
Mussulmauns believe these miracles to have occurred to the members of
their Prophet's family as firmly as we believe in the truth of our Holy
Scripture.
[1] _Kahani_.
[2] _Thandi_.
[3] See p. 13.
[4] _Rozadar_, 'one who keeps fast' (_roza_).
[5] _Spinacea oleracea_, or _Basella alba_.
[6] Dhall [_dal_] is a sort of pea, sometimes cooked in a savoury way
with garlic, salt, ghee, pepper and herbs. It is about the consistence
of thick pea-soup--but without meat. [_Author_.]
[7] But it is directed that infirm people, unable to fast, should feed a
poor person when the fast is over. Women in child and those suckling
children are advised to fast at some other more convenient season.
[8] 'Idu'l-fitr, 'the Festival of the Breaking of the Fast'.
[9] _Dahi_.
[10] The Ajwah date is never sold in Arabia, because the Prophet advised
that whosoever break the fast every day with, six or seven of those
fruits need fear neither poison nor magic.--Burton, _Pilgrimage_,
i. 401 f.
[11] Known as _siwayan_, which Musalman servants present on this day
to their European masters in India.
[12] _Nazr, nazar_.
[13] A lumbering, keelless barge, formerly much used by Europeans
travelling on the Ganges and its tributaries: _bajra_ meaning
'heavy'.
[14] _Khil'at._
[15] _Domni_, a woman of the Dom or singer class.
[16] _Sitara_, 'three-stringed', but often possessing four or more
strings of steel and brass wire, played with a steel wire frame.
[17] _Saranyi_.
[18] _Dhol_: 'dhome' is a mistake.
[19] _Hadis_, the sayings of the Prophet, not of an uninspired divine or
teacher.
[20] _Dastarkhwan_, a modification of the Arab leathern table-spread
(_sufra_).
[21] _Tharid_, bread moistened with broth and mixed with scraps of meat.
[22] Maryam.
[23] 'Isa'l-Masih.
[24] Zakariya (_Koran_, iii. 32, vi. 85, xix. 1-12, xxi. 89).
[25] _Chakki_.