Wedding ceremonies of the Mussulmauns.--The new or full moon
propitious to the rites being concluded.--Marriage settlements
unknown.--Control of the wife over her own property.--Three days and
nights occupied in celebrating the wedding.--Preparations previously
made by both families.--Ostentatious display on those occasions.--Day
of Sarchuck.--Customs on the day of Mayndhie.--Sending presents.--Day
of Baarraat.--Procession of the bridegroom to fetch the bride.--The
bride's departure to her new home.--Attendant ceremonies
explained.--Similarity of the Mussulmaun and Hindu
ceremonies.--Anecdote of a Moollah.--Tying the Narrah to the Moosul.
When the young lady's family have made all the necessary arrangements for
that important event (their daughter's nuptials), notice is sent to the
friends of the intended bridegroom, and the gentlemen of both families
meet to settle on what day the celebration is to take place. They are
guided in the final arrangement by the state of the moon--the new or full
moon has the preference; she must, however, be clear of Scorpio, which, as
I have before stated, they consider the unfortunate sign.[1] There are
some moons in the year considered very unpropitious to marry in. At
Mahurrum, for instance, no emergency as to time or circumstance would
induce the female party to consent to the marriage solemnities taking
place. In Rumzaun they have scruples, though not equal to those which they
entertain against fulfilling the contract in Mahurrum, the month of
mourning.
Marriage settlements are not known in Mussulmaun society. All contracts
are made by word of mouth; and to their credit, honourable reliance is
usually followed by honourable fulfilment of agreements. The husband is
expected to be satisfied with whatever portion of his wife's fortune the
friends may deem consistent or prudent to grant with their daughter. The
wife is at liberty to keep under her own control any separate sum or
allowance her parents may be pleased to give her, over and above the
marriage portion granted to the husband with his wife.[2]
The husband rarely knows the value of his wife's private property unless,
as sometimes happens, the couple in after years have perfect confidence in
each other, and make no separate interests in worldly matters.
Occasionally, when the married couple have not lived happily together, the
wife has been known to bury her cash secretly; and perhaps she may die
without disclosing the secret of her treasure to any one.
In India the practice of burying treasure is very common with females,
particularly in villages, or where there are fears entertained of robbers.
There is no difficulty in burying cash or other treasure, where the ground
floors of the houses are merely beaten earth--boarded floors, indeed, are
never seen in Hindoostaun--in the houses of the first classes of Natives
they sometimes have them bricked and plastered, or paved with marble.
During the rainy season I have sometimes observed the wooden tuckht[3] (a
portable platform) in use with aged or delicate females, on which they
make their seats from fear of the damp from the mud floor; but they
complain that these accommodations are not half so comfortable as their
ordinary seat.
The division of personal property between married people has the effect of
rendering the wife much more independent than the married lady of other
countries. The plan is a judicious one in the existing state of Mussulmaun
society, for since the husband could at his pleasure add other wives, the
whole property of the first wife might be squandered on these additions.
In the middling classes of society, and where the husband is a religious
person, this division of property is not so strictly maintained; yet every
wife has the privilege, if she chooses to exercise it, of keeping a
private purse, which the good wife will produce unasked to meet her
husband's emergencies; and which the good husband is never known to demand,
however great may be his necessities. There are many traits of character
in the Mussulmaun world that render them both amiable and happy, wherever
politeness of behaviour is brought to bear. I have seen some bright
examples of forbearance and affectionate solicitude in both sexes, which
would do honour to the most refined societies of the civilized world.
The marriage ceremony occupies three days and nights:--The first is called,
Sarchuck;[4] the second, Mayndhie;[5] and the third, Baarraat,[6] (fate or
destiny is the meaning of this word).
I am not aware that three days are required to accomplish the nuptials of
the young couple in any other society of Mussulmauns distinct from those
of Hindoostaun. Judging by similar usages among the Hindoo population, I
am rather disposed to conjecture that this is one of the customs of the
aborigines, imitated by the invaders, as the outward parade and publicity
given to the event by the Mussulmauns greatly resemble those of the
surrounding Hindoos.
There are no licences granted, nor any form of registry kept of marriages.
Any person who is acquainted with the Khoraun may read the marriage
ceremony, in the presence of witnesses if it be possible; but they usually
employ a professed Moollah or Maulvee, in consideration of such persons
being the most righteous in their lives; for they make this engagement a
religious, as well as a civil contract.[7]
The day being fixed, the elders, male and female, of the two families,
invite their several relatives, friends, and acquaintances to assemble,
according to their means and convenience for entertaining visitors. The
invitations are written in the Persian character on red paper, describing
the particular event which they are expected to honour. During the week
previous to Sarchuck, both families are busily engaged in sending round to
their several friends trays of ready-cooked dinners. Rich and poor share
equally on these occasions; the reason assigned for which is, that the
persons' nuptials may be registered in the minds of those who partake of
the food, who in the course of time, might otherwise forget that they had
ever heard of the young couple's nuptials.
The mother of Bohue Begum actively employed the intervening time, in
finishing her preparations for the young lady's departure from the
parental roof with suitable articles, which might prove the bride was not
sent forth to her new family without a proper provision. There is
certainly too much ostentation evinced on these occasions; but custom,
prided custom, bids defiance to every better argument; and thus the mother,
full of solicitude that her daughter should carry with her evident marks
of parental affection, and be able to sustain her rank in life, loads her
child with a profusion of worldly goods. The poorest people, in this
instance, imitate their superiors with a blameable disregard to
consequences. Many parents among the lower orders incur heavy debts to
enable them to make a parade at their children's wedding, which proves a
source of misery to themselves as long as they live.
It may be presumed the Sumdun Begum prepared more suits of finery than her
daughter could wear out for years. A silver bedstead with the necessary
furniture, as before described; a silver pawn-dawn,[8] round, and shaped
very like a modern spice-box in England; a silver chillumchee[9]
(wash-hand basin), and lota (water-jug with a spout, nearly resembling an
old-fashioned coffee-pot); a silver luggun[10] (spittoon); silver
surraie[11] (water-bottle); silver basins for water; several dozens of
copper saucepans, plates and spoons for cooking; dishes, plates, and
platters in all variety needful for the house, of metal or of stone. China
or glass is rarely amongst the bride's portion, the only articles of glass
I remember to have seen was the looking-glass for the bride's toilette,
and that was framed and cased in pure silver. Stone dishes are a curious
and expensive article, brought from Persia and Arabia, of a greenish
colour, highly polished; the Natives call them racaab-puttie,[12] and
prefer them to silver at their meals, having an idea that poisoned food
would break them; and he who should live in fear of such a calamity, feels
secure that the food is pure when the dish of this rare stone is placed
before him perfect.
Amongst the various articles sent with the bride to her new home is the
much prized musnud, cushions and carpet to correspond; shutteringhies, and
calico carpets, together with the most minute article used in Native
houses, whether for the kitchen, or for the accommodation of the young
lady in her apartments; all these are conveyed in the lady's train when
she leaves her father's house to enter that of her husband. I am afraid my
descriptions will be deemed tediously particular, so apt are we to take
the contagion of example from those we associate with; and as things
unimportant in other societies are made of so much consequence to these
people, I am in danger of giving to trifles more importance than may be
agreeable to my readers.
On the day of Sarchuck the zeenahnahs of both houses are completely filled
with visitors of all grades, from the wives and mothers of noblemen, down
to the humblest acquaintance of the family. To do honour to the hostess,
the guests appear in their best attire and most valuable ornaments.
A wedding in the family of a respectable Mussulmaun is very often the
medium of reconciling long standing estrangements between friends. Human
nature has the same failings in every climate; there will be some who
entertain jealousies and envyings in all societies, but a wedding with
these people is a perfect peace-maker, since none of the invited can
consistently stay away; and in such an assembly, where is the evil mind to
disturb harmony, or recur to past grievances?
The day of Sarchuck is the first time the young lady receives the
appellation of Dullun,[13] at which time also the bridegroom is designated
Dullha.[14] Dullun is kept in strict confinement, in a dark room or closet,
during the whole three days' merriment going forward under the parental
roof; whilst the bridegroom is the most prominent person in the assembly
of the males, where amusements are contrived to please and divert him, the
whole party vieing in personal attentions to him. The ladies are occupied
in conversation and merriment, and amused with the native songs and music
of the dominie, smoking the hookha, eating pawn, dinner, &c. Company is
their delight, and time passes pleasantly with them in such an assembly.
The second day, Mayndhie, is one of bustle and preparation in the Sumdun
Begum's department; it is spent in arranging the various articles that are
to accompany the bride's Mayndhie, which is forwarded in the evening to
the bridegroom with great parade.
It is so well known that I need hardly mention the fact, that the herb
mayndhie[15] is in general request amongst the natives of India, for the
purpose of dyeing the hands and feet; it is considered by them an
indispensable article to their comfort, keeping those members cool and a
great ornament to the person.
Long established custom obliges the bride to send mayndhie on the second
night of the nuptials to the bridegroom; and, to make the event more
conspicuous, presents proportioned to the means of the party accompany the
trays of prepared mayndhie.
The female friends of the bride's family attend the Mayndhie procession in
covered conveyances, and the male guests on horses, elephants, and in
palkies; trains of soldiers, servants, and bands of music swell the
procession (among people of distinction) to a magnitude inconceivable to
those who have not visited the Native cities of Hindoostaun, or witnessed
the parade of a marriage ceremony.
Amongst the bride's presents with mayndhie, may be noticed every thing
requisite for a full-dress suit for the bridegroom, and the etceteras of
his toilette; confectionery, dried fruits, preserves, the prepared pawns,
and a multitude of trifles too tedious to enumerate, but which are
nevertheless esteemed luxuries with the Native young people, and are
considered essential to the occasion. One thing I must not omit, the
sugar-candy, which forms the source of amusement when the bridegroom is
under the dominion of the females in his mother's zeenahnah. The artush
bajie,[16] (fireworks) sent with the presents, are concealed in flowers
formed of the transparent uberuck:[17] these flowers are set out in frames,
called chumund,[18] and represent beds of flowers in their varied forms
and colours; these in their number and gay appearance have a pretty effect
in the procession, interspersed with the trays containing the dresses, &c.
All the trays are first covered with basket-work raised in domes, and over
these are thrown draperies of broadcloth, gold-cloth, and brocade, neatly
fringed in bright colours.
The Mayndhie procession having reached the bridegroom's house, bustle and
excitement pervade through every department of the mansion. The gentlemen
are introduced to the father's hall; the ladies to the youth's mother, who
in all possible state is prepared to receive the bride's friends.
The interior of a zeenahnah has been already described; the ladies crowd
into the centre hall to witness, through the blinds of bamboo, the
important process of dressing the young bridegroom in his bride's presents.
The centre purdah is let down, in which are openings to admit the hands
and feet; and close to this purdah a low stool is placed. When all these
preliminary preparations are made, and the ladies securely under cover,
notice is sent to the male assembly that, 'Dullha is wanted'; and he then
enters the zeenahnah court-yard, amidst the deafening sounds of trumpets
and drums from without, and a serenade from the female singers within. He
seats himself on the stool placed for him close to the purdah, and obeys
the several commands he receives from the hidden females, with childlike
docility. The moist mayndhie is then tied on with bandages by hands he
cannot see, and, if time admits, one hour is requisite to fix the dye
bright and permanent on the hands and feet. During this delay, the hour is
passed in lively dialogues with the several purdahed dames, who have all
the advantage of seeing though themselves unseen; the singers occasionally
lauding his praise in extempore strains, after describing the loveliness
of his bride, (whom they know nothing about), and foretelling the
happiness which awaits him in his marriage, but which, in the lottery, may
perhaps prove a blank. The sugar-candy, broken into small lumps, is
presented by the ladies whilst his hands and feet are fast bound in the
bandages of mayndhie; but as he cannot help himself, and it is an omen of
good to eat the bride's sweets at this ceremony, they are sure he will try
to catch the morsels which they present to his mouth and then draw back,
teasing the youth with their banterings, until at last he may successfully
snap at the candy, and seize the fingers also with the dainty, to the
general amusement of the whole party and the youth's entire satisfaction.
The mayndhie supposed to have done its duty, the bandages are removed; his
old unnah,[19] the nurse of his infancy (always retained for life),
assists him with water to wash off the leaves, dries his feet and hands,
rubs him with otta,[20] robes him in his bride's presents, and ornaments
him with the guinah. Thus attired he takes leave of his tormentors, sends
respectful messages to his bride's family, and bows his way from their
guardianship to the male apartment, where he is greeted by a flourish of
trumpets and the congratulations of the guests, many of whom present
nuzzas and embrace him cordially.
The dinner is introduced at twelve amongst the bridegroom's guests, and
the night passed in good-humoured conviviality, although the strongest
beverage at the feast consists of sugar and water sherbet. The
dancing-women's performances, the display of fireworks, the dinner, pawn,
and hookha, form the chief amusements of the night, and they break up only
when the dawn of morning approaches.
The bride's female friends take sherbet and pawn after the bridegroom's
departure from the zeenahnah, after which they hasten away to the bride's
assembly, to detail the whole business of their mission.
I have often heard the ladies complain, that the time hangs very heavy on
their hands whilst the party have gone to perform Mayndhie, until the
good ladies return with their budget of particulars. Hundreds of questions
are then put to them by the inquisitive dames, how the procession passed
off?--whether accident or adventure befel them on the march?--what remarks
were made on the bride's gifts?---but most of all they want to know, how
the bridegroom looked, and how he behaved under their hands? The events of
the evening take up the night in detailing, with the occasional
interruptions of dinner, pawn, and sherbet; and so well are they amused,
that they seldom feel disposed to sleep until the crowing of the cock
warns them that the night has escaped with their diversified amusements.
The eventful Baarraat arrives to awaken in the heart of a tender mother
all the good feelings of fond affection; she is, perhaps, about to part
with the great solace of her life under many domestic trials; at any rate,
she transfers her beloved child to another protection. All marriages are
not equally happy in their termination; it is a lottery, a fate, in the
good mother's calculation. Her darling child may be the favoured of Heaven
for which she prays; she may be, however, the miserable first wife of a
licentious pluralist; nothing is certain, but she will strive to trust in
God's mercy, that the event prove a happy one to her dearly-loved girl.
I have said the young bride is in close confinement during the days of
celebrating her nuptials; on the third she is tormented with the
preparations for her departure. The mayndhie must be applied to her hands
and feet, the formidable operations of bathing, drying her hair, oiling
and dressing her head, dyeing her lips, gums, and teeth with antimony,
fixing on her the wedding ornaments, the nut (nose-ring) presented by her
husband's family: the many rings to be placed on her fingers and toes, the
rings fixed in her ears, are all so many new trials to her, which though a
complication of inconveniences, she cannot venture to murmur at, and
therefore submits to with the passive meekness of a lamb.
Towards the close of the evening, all this preparation being fulfilled,
the marriage portion is set in order to accompany the bride. The guests
make their own amusements for the day; the mother is too much occupied
with her daughter's affairs to give much of her time or attention to them;
nor do they expect it, for they all know by experience the nature of a
mother's duties at such an interesting period.
The bridegroom's house is nearly in the same state of bustle as the
bride's, though of a very different, description, as the preparing for the
reception of a bride is an event of vast importance in the opinion of a
Mussulmaun. The gentlemen assemble in the evening, and are regaled with
sherbet and the hookha, and entertained with the nuutch-singing and
fireworks until the appointed hour for setting out in the procession to
fetch the bride to her new home.
The procession is on a grand scale; every friend or acquaintance, together
with their elephants, are pressed into the service of the bridegroom on
this night of Baarraat. The young man himself is mounted on a handsome
charger, the legs, tail, and mane of which are dyed with mayndhie, whilst
the ornamental furniture of the horse is splendid with spangles and
embroidery. The dress of the bridegroom is of gold-cloth, richly trimmed
with a turban to correspond, to the top of which is fastened an immense
bunch of silver trimming, that falls over his face to his waist, and
answers the purpose of a veil,[21] (this is in strict keeping with the
Hindoo custom at their marriage processions). A select few of the females
from the bridegroom's house attend in his train to bring home the bride,
accompanied by innumerable torches, with bands of music, soldiers, and
servants, to give effect to the procession. On their arrival at the gate
of the bride's residence, the gentlemen are introduced to the father's
apartments, where fireworks, music, and singing, occupy their time and
attention until the hour for departure arrives.
The marriage ceremony is performed in the presence of witnesses, although
the bride is not seen by any of the males at the time, not even by her
husband, until they have been lawfully united according to the common form.
In the centre of the hall, in the zeenahnah, a tuckht (platform) six feet
square is placed, on which the musnud of gold brocade is set. This is the
bride's seat when dressed for her nuptials; she is surrounded by ladies
who bear witness to the marriage ceremony. The purdahs are let down, and
the Maulvee, the bridegroom, the two fathers, and a few male friends are
introduced to the zeenahnah court-yard, with a flourish of trumpets and
deafening sounds of drums. They advance with much gravity towards the
purdahs, and arrange themselves close to this slender partition between
the two sexes.
The Maulvee commences by calling on the young maiden by name, to answer to
his demand, 'Is it by your own consent this marriage takes place
with ----?' naming the person who is the bridegroom; the bride answers,
'It is by my consent.' The Maulvee then explains the law of Mahumud, and
reads a certain chapter from that portion of the Khoraun which binds the
parties in holy wedlock.[22] He then turns to the young man, and asks him
to name the sum he proposes as his wife's dowry. The bridegroom thus
called upon, names ten, twenty, or perhaps a hundred lacs of rupees; the
Maulvee repeats to all present the amount proposed, and then prays that
the young couple thus united may be blessed in this world and in eternity.
All the gentlemen then retire, except the bridegroom, who is delayed, as
soon as this is accomplished, entering the hall until the bride's guests
have retreated into the side rooms: as soon as this is accomplished he is
introduced into the presence of his mother-in-law and her daughter by the
women servants. He studiously avoids looking up as he enters the hall,
because, according to the custom of this people, he must first see his
wife's face in a looking-glass, which is placed before the young couple,
when he is seated on the musnud by his bride. Happy for him if he then
beholds a face that bespeaks the gentle being he hopes Fate has destined
to make him happy; if otherwise he must submit; there is no untying the
sacred contract.
Many absurd customs follow this first introduction of the bride and
bridegroom. When the procession is all formed, the goods and chattels of
the bride are loaded on the heads of the carriers; the bridegroom conveys
his young wife in his arms to the chundole (covered palankeen), which is
in readiness within the court, and the procession moves off in grand style,
with a perpetual din of noisy music until they arrive at the bridegroom's
mansion.
The poor mother has perhaps had many struggles with her own heart to save
her daughter's feelings during the preparation for departure; but when the
separation takes place the scene is affecting beyond description. I never
witnessed anything to equal it in other societies: indeed, so powerfully
are the feelings of the mother excited, that she rarely acquires her usual
composure until her daughter is allowed to revisit her, which is generally
within a week after her marriage.
P.S.--I have remarked that, in important things which have nothing to do
with the religion of the Mussulmauns, they are disposed to imitate the
habits of the Hindoos; this is more particularly to be traced in many of
their wedding customs.
In villages where there are a greater proportion of Hindoos than
Mussulmauns the females of the two people mix more generally than is
usually allowed in cities or large towns; and it is among this mingled
population that we find the spirit of superstition influencing the female
character in more marked manner than it does in more populous places,
which the following anecdote, will illustrate. The parties were known to
the person who related the circumstance to me.
'A learned man, a moollah[23] or head-teacher and expounder of the
Mahumudan law, resided in a village six koss (twelve miles English)
distant from Lucknow, the capital of Oude. This moollah was married to a
woman of good family, by whom he had a large progeny of daughters. He
lived in great respect, and cultivated his land with success, the produce
of his farm not only supporting his own family, but enabling the good
moollah to distribute largely amongst the poor, his neighbours, and the
passing traveller. A hungry applicant never left his door without a meal
of the same wholesome, yet humble fare, which formed his own daily
sustenance. Bread and dhall he preferred to the most choice delicacies, as
by this abstemious mode of living, he was enabled to feed and comfort the
afflicted with the residue of his income.
'This moollah was one of the most pious men of the age, and alive to the
interests of his fellow-mortals, both temporal and eternal. He gave
instruction gratis to as many pupils as chose to attend his lectures, and
desired to acquire from his matured knowledge an introduction to the
points of faith, and instruction in the Mussulmaun laws. Numbers of young
students attended his hall daily, to listen to the expounding of the rules
and maxims he had acquired by a long life devoted to the service of God,
and his duty to mankind. In him, many young men found a benefactor who
blended instruction with temporal benefits; so mild and persuasive were
this good moollah's monitions, that he lived in the affection, venerations
and respect of his pupils, as a fond father in the love of his children.
'The wife of this good man managed the domestic affairs of the family,
which were very little controlled by her husband's interference. On an
occasion of solemnizing the nuptials of one of their daughters, the wife
sent a message to the moollah, by a female slave, requiring his immediate
presence in the zeenahnah, that he might perform his allotted part in the
ceremony, which, as elder of the house, could not be confided to any other
hands but his. This was to "tie the naarah to the moosul".[24]
'The moollah was deeply engaged in expounding to his pupils a difficult
passage of the Khoraun when the slave entered and delivered her message.
"Coming", he answered, without looking at the messenger, and continued his
exposition.
'The good woman of the house was in momentary expectation of her husband's
arrival, but when one hour had elapsed, her impatience overcame her
discretion, and she dispatched the slave a second time to summon the
moollah, who, in his anxiety to promote a better work, had forgotten the
subject of tying the naarah to the moosul. The slave again entered the
hall, and delivered her lady's message; he was then engaged in a fresh
exposition, and, as before, replied "coming", but still proceeding with
his subject as if he heard not the summons.
'Another hour elapsed, and the wife's ordinary patience was exhausted; "Go
to your master, slave!" she said with authority in her voice and manner;
"go ask your master from me, whether it is his intention to destroy the
peace of his house, and the happiness of his family. Ask him, why he
should delay performing so important a duty at this ceremony, when his own
daughter's interest and welfare are at stake?"
'The slave faithfully conveyed the message, and the moollah, finding that
his domestic peace depended on submitting to the superstitious notions of
his wife, accompanied the slave to the zeenahnah without further delay.
'The moollah's compliance with the absurd desires of his wife surprised
the students, who discussed the subject freely in his absence. He having
always taught them the folly of prejudice and the absurdity of
superstition, they could not, comprehend how it was the moollah had been
led to comply with a request so much at variance with the principles he
endeavoured to impress upon them.
'On his return, after a short absence, to his pupils, he was about to
re-commence the passage at which he had left off to attend his wife's
summons; one of the young men, however, interrupted him by the inquiry,
"Whether he had performed the important business of tying the naarah to the
moosul?"--"Yes," answered the moollah, very mildly, "and by so doing I
have secured peace to my wife's disturbed mind."--"But how is it, reverend
Sir," rejoined the student, "that your actions and your precepts are at
variance? You caution us against every species of superstition, and yet
that you have in this instance complied with one, is very evident."--"I
grant you, my young friend," said the moollah, "that I have indeed done so,
but my motive for this deviation is, I trust, correct. I could have argued
with you on the folly of tying the naarah to the moosul, and you would
have been convinced by my arguments; but my wife, alas! would not listen
to anything but the custom--the custom of the whole village. I went with
reluctance, I performed the ceremony with still greater; yet I had no
alternative if I valued harmony in my household: this I have now secured
by my acquiescence in the simple desire of my wife. Should any evil
accident befall my daughter or her husband, I am spared the reproaches
that would have been heaped upon me, as being the cause of the evil, from
my refusal to tie the naarah to the moosul. The mere compliance with this
absurd custom, to secure peace and harmony, does not alter my faith; I
have saved others from greater offences, by my passive obedience to the
wishes of my wife, who ignorantly places dependance on the act, as
necessary to her daughter's welfare."
'The students were satisfied with his explanation, and their respect was
increased for the good man who had thus taught them to see and to cherish
the means of living peaceably with all mankind, whenever their actions do
not tend to injure their religious faith, or infringe on the principles of
morality and virtue.'
[1] See p. 158.
[2] For the right of the bride to her private property, see N.E.B. Baillie,
_Digest of Moohummudan Law_ (1875), 146 ff.
[3] _Takht._
[4] _Sachaq_, the fruits and other gifts carried in procession in
earthen pots ornamented with various devices.--Jaffur Shurreef,
_Qanoon-e-Islam_, 73.
[5] _Menhdi_.
[6] _Barat, barat_: meaning 'bridegroom's procession'.
[7] Among the Khojas of West India a person from the lodge to which the
parties belong recites the names of the Panjtan-i-pak, the five
holy ones--Muhammad, 'Ali, Fatimah, Hasan, Husain--with the
invocation: 'I begin the wedding of ---- with ----, to wed as did
Fatimah, the bright-faced Lady (on whom be peace!) with the Lord and
Leader, the Receiver of the Testament of the Chosen and Pure, the Lord
'Ali, the son of Abu-Talib.'--_Bombay Gazetteer_, ix, part ii,
45.
[8] _Pandan_.
[9] _Chilamchi_.
[10] _Lagan_.
[11] _Surahi_.
[12] _Rikab_, 'a cup'; _patthari_, 'made of stone'. China dishes are
also supposed to betray poison: see J. Fryer, _A New Account of East
India and Persia_ (Hakluyt Society's edition), i. 87.
[13] _Dulhin_.
[14] _Dulha_.
[15] _Menhdi_: the henna plant, _Lawsonia alba_.
[16] _Atishbazi_, fire-play.
[17] _Abrak_, talc.
[18] _Chaman_, a flower-bed.
[19] _Anna_.
[20] Otto, _'itr_ of roses.
[21] 'The dress of the bridegroom consisted entirely of cloth of gold;
and across his forehead was bound a sort of fillet made of an
embroidery of pearls, from which, long strings of gold hung down all
over his face to his saddle-bow; and to his mouth he kept a red silk
handkerchief closely pressed to prevent devils entering his
mouth.'--Mrs. F. Parks, _Wanderings of a Pilgrim_, i. 438 f. This
fillet is called _sihra_, and it is intended to avert the influence
of the Evil Eye and of demons.
[22] The officiating Mulla or Qazi lifts the bridegroom's veil,
makes him gargle his throat three times with water, and seating him
facing Mecca, requires him to repeat a prayer to Allah for forgiveness
(_istighfarullah_); the four Qul, or chapters of the _Koran_
commencing with the word _qul_, 'say' (cix, cxii, cxiii, cxiv); the
Kalima or Creed: 'There is no deity but Allah: Muhammad is the
Apostle of Allah'; the Articles of Belief (_Sifat-i-iman_) in
Allah, his Angels, the Scriptures, the Prophets, the Resurrection,
and Day of Judgement. His absolute decree and predestination of Good
and Evil; the Prayer of Obedience, said standing
(_du'a'l-qunut_). If he be illiterate, the meaning of all these
should be explained to him.--Jafnir Shurreef, _Qanoon-e-Islam_, 86.
[23] Mulla.
[24] The naarah is a cord of many threads dyed red and yellow; the moosul
the heavy beam in use where rice is to be cleansed from the husks. The
custom is altogether of Hindoo origin. [_Author_.] [When the condiment
(_ubtan_), made of the flour of gram, mixed with oil and perfumes,
which is rubbed on the bride and bridegroom, is being ground, the
handle of the hand-mill is smeared with sandalwood paste, powder of a
kind of nut ( _Vangueira spinosa_), and some betel leaves; betel-nuts
wrapped in a piece of new red cloth are tied to it. Then seven women,
whose husbands are living, sit down to grind the condiment. Some raw
rice is put in a red cloth, and with a parcel of betel-leaf is tied to
the mill-handle with a thread (_nara_). Women pretend to beat it,
and sing a marriage song. The rite is a form of fertility magic. The
handle of the mill here represents the rice-pounder (_musal_) in
the rite described in the text.--_Bombay Gazetteer_, ix, part i, 101;
part ii, 163 f.[7]]