'Fatima was the daughter of Sheikh Mahumud,[9] an Arab, chief of a tribe,
dwelling in the neighbourhood of Yumen, who was a wealthy man, and much
esteemed amongst his people. His wife died when Fatima, their only child,
was but six years old, and two years after her father also was taken from
this world, leaving his whole estate and possessions to his daughter, and
both to the guardianship of his own brother, Sheikh ----, who was tenderly
attached to the little girl, and from whom she received the fostering care
of parental solicitude.
'This uncle was married to a lady of no very amiable temper, who seized
every opportunity of rendering the orphan daughter of his brother as
comfortless as possible, but her uncle's affection never slackened for an
instant, and this consoled her whenever she had trials of a domestic
nature to distress her meek spirit.
'When Fatima had reached her sixteenth year, an eligible match being
provided by her uncle, it was intended to be immediately solemnized; for
which purpose her uncle went over to Yumen to make preparations for the
nuptials, where he expected to be detained a few days; leaving with his
niece the keys of all his treasuries, whether of money or jewels.
'On the very day of his departure from home, a brother of his wife's
arrived at the mansion, and required, in Fatima's presence, a loan of five
hundred pieces of silver. This could only be obtained by Fatima's consent,
who firmly declared her resolution not to betray the trust her uncle had
reposed in her. The wife was severe in her censures on her husband's
parsimony, as she termed his prudence, and reviled Fatima for being the
favoured person in charge of his property. This woman in her rage against
the unoffending girl, struck her several times with violence. Situated as
their residence was, apart from a single neighbour, she feared to stay
during her uncle's absence, and left the house not knowing exactly where
to seek a temporary shelter; but recollecting a distant relation of her
mother's resided at Bytool Faakere,[10] no great distance off (within a
walk as she imagined), she left her home without further reflection,
unattended by a single servant.
'When within a mile of her destined place of refuge, she was observed by a
party of Bedouin robbers, who descended from their hill to arrest her
progress, by whom she was conveyed to their retreat, almost in a state of
insensibility from terror and dismay. Arriving at their hut, however, she
was cheered by the sight of females, one of whom particularly struck her
as being very superior to her companions, and in whose countenance
benevolence and pity seemed to indicate a sympathizing friend in this hour
of severe trial. The women were desired to relieve the prisoner Fatima of
her valuables, which were, in accordance with their station, very costly
both in pearls and gold ornaments.
'Fatima overheard, during the night, some disputes and debates between the
robbers, about the disposal of her person, one of whom was single, and
declared his willingness to marry the girl, and so retain her with them;
but Fatima had, when she was seized, recognized his countenance, having
seen him before, and knew that his connexions lived in the town of Bytool
Faakere, which she had unguardedly declared. The robbers, therefore,
dreaded detection if her life was spared; they were not by nature
sanguinary, but in this case there seemed no medium between their
apprehension and the death of Fatima.
'The female, however, who had at first sight appeared so amiable and
friendly, fulfilled the poor girl's impressions, by strenuously exerting
her influence, and eventually prevailed, in saving the orphan Fatima from
the premeditated sacrifice of life; and as no better arrangement could be
made to secure the robbers from detection, it was at length agreed she
should be sold to slavery. This decided on, the swiftest camel in their
possession was prepared at an early hour, a few short minutes only being
allowed to Fatima, to pour out her gratitude to God, and express her
acknowledgements to her humane benefactress, when she was mounted on the
camel's back, with the husband of that kind-hearted female.
'With the prospect of continued life, poor Fatima ceased to feel acute
agony, and bore the fatigue of a whole day's swift riding without a murmur,
for the Bedouin's behaviour was marked with respect. Towards the evening,
as they drew near to a large town, the Bedouin halted by the margin of a
forest, and the long night was passed in profound silence, with no other
shelter than that which the forest afforded; and at the earliest dawn the
march was again resumed, nor did he slacken his speed, until they were in
sight of Mocha, where he designed to dispose of his victim. She was there
sold to a regular slave-merchant, who was willing to pay the price
demanded when he saw the beautiful face and figure of the poor girl,
expecting to make a handsome profit by the bargain.
'The Bedouin made his respectful obedience and departed in haste, leaving
poor Fatima in almost a state of stupor from fatigue. Left however to
herself in the slave-merchant's house, she seemed to revive, and again to
reflect on the past, present, and future. Her escape from death called
forth grateful feelings, and she felt so far secure that the wretch who
had bought her, had an interest in her life, therefore she had no further
fear of assassination. But then she reverted to her bonds; painful indeed
were the reflections, that she who had been nobly born, and nursed in the
lap of luxury, should find herself a slave, and not one friendly voice to
soothe her in her bondage. She resolved however (knowing the privilege of
her country's law) to select for herself a future proprietor.
'Her resolution was soon put to the test; she was summoned to appear
before a fisherman, who had caught a glimpse of her fine figure as she
entered Mocha, and who desired to purchase her to head his house. The poor
girl summoned all her courage to meet this degrading offer with dignity. A
handsome sum was offered by the fisherman, as she appeared before him to
reject the proposal. "Here is your new master, young lady," said the
slave-merchant; "behave well, and he will marry you."
Fatima looked up, with all her native pride upon her brow; "He shall never
be my master!" she replied, with so much firmness, that (astonished as
they were) convinced the bargainers that Fatima was in earnest. The
merchant inquired her objection, us she had betrayed no unwillingness to
be sold to him; she answered firmly, whilst the starting tear was in her
eye, "My objection to that man is our inequality: I am of noble birth. My
willingness to become your slave, was to free me from the hands of those
who first premeditated my murder; and sooner than my liberty should be
sold to the creature I must detest, this dagger", as she drew one from her
vest, "shall free me from this world's vexations".
'This threat settled the argument, for the slave-merchant calculated on
the loss of three hundred dinars he had paid to the Bedouin; and Fatima,
aware of this, without actually intending any violence to herself, felt
justified in deterring the slave-merchant from further importunities.
Several suitors came to see, with a view to purchase the beautiful Arab of
noble birth, but having acted so decidedly in the first instance, the
merchant felt himself obliged to permit her to refuse at will, and she
rejected all who had made their proposal.
'Meer Hadjee Shah, in the fulfilment of his promise to his wife at parting,
to take home a slave for her attendant, happening at that time to be
passing through Mocha, inquired for a slave-merchant: he was conducted to
the house where Fatima was still a prisoner with many other less noble,
but equally unhappy females. Fatima raised her eyes as he entered the hall;
she fancied by his benevolent countenance that his heart must be kind; she
cast a second glance and thought such a man would surely feel for her
sufferings and be a good master. His eye had met hers, which was instantly
withdrawn with unaffecting modesty; something prepossessed him that the
poor girl was unhappy, and his first idea was pity, the second her
liberation from slavery, and, if possible, restoration to her friends.
'When alone with the slave-merchant, Meer Hadjee Shah inquired the price
he would take for Fatima. "Six hundred pieces of silver (dinars),"[11] was
the reply.--"I am not rich enough," answered the pilgrim; "salaam, I must
look elsewhere for one:" and he was moving on.---"Stay," said the merchant,
"I am anxious to get that girl off my hands, for she is a stubborn subject,
over whom I have no control; I never like to buy these slaves of high
birth, they always give me trouble. I paid three hundred dinars to the
Bedouin for her, now if she will agree to have you for her master (which I
very much doubt, she has so many scruples to overcome), you shall add
fifty to that sum, and I will be satisfied."
'They entered the hall a second time together, when the merchant addressed
Fatima. "This gentleman desires to purchase you; he is a Syaad of India,
not rich, he says, but of a high family, as well as a descendant of the
Emaums."--"As you will," was all the answer Fatima could make. The money
was accordingly paid down, and the poor girl led away from her
prison-house, by the first kind soul she had met since she quitted her
benefactress in the Bedouins' retreat.
'Fatima's situation had excited a lively interest in the heart of Meer
Hadjee Shah, even before he knew the history of those sufferings that had
brought her into bondage, for he was benevolent, and thought she seemed
unhappy; he wanted no stronger inducement than this to urge him to release
her. Many a poor wretched slave had been liberated through his means in a
similar way, whilst making his pilgrimages; and in his own home I have had
opportunities of seeing his almost paternal kindness invariably exercised
towards his slaves, some of whom he has, to my knowledge, set at liberty,
both male and female, giving them the opportunity of settling, or leaving
them to choose for themselves their place of future servitude.
'But to return to Fatima. On taking her to his lodgings, he tried to
comfort her with the solicitude of a father, and having assured her she
was free, inquired where her family resided, that she might be forwarded
to them. The poor girl could scarce believe the words she heard were
reality and not a dream; so much unlooked for generosity and benevolence
overpowered her with gratitude, whilst he addressed her as his daughter,
and explained his motives for becoming her purchaser, adding, "Our laws
forbid us to make slaves of the offspring of Mussulmauns of either sex;
although be it confessed with sorrow, unthinking men do often defy the law,
in pursuance of their will; yet I would not sell my hopes of heaven for
all that earth could give. I again repeat, you are free; I am not rich,
but the half of my remaining funds set apart to take me to my home in
India, shall be devoted to your service, and without any delay I will
arrange for your return to Yumen, under safe convoy" (and seeing she was
about to express her gratitude to him): "Forbear, as you respect me, a
single word of acknowledgement; if any thanks are due, it is to that good
Providence who hath preserved you from greater evils, to Whom be offered
also my humble praises, that through His mercy my steps were directed
through Mocha, at such a time as this, when an unprotected female required
fatherly protection."
'Fatima was in tears during this speech of her true friend, and when he
paused, she said, "Heaven, indeed, sent you to my aid; you seem like a
guardian angel. Much, much I fear to be separated from one so pious and so
bountiful. May I not again be thrown into similar scenes to those your
generosity has been exercised to release me from? Who but yourself and my
own dear uncle could ever feel that lively interest for my preservation?"
'Meer Hadjee Shah would willingly have conveyed the poor girl to her uncle'
s residence near Yumen, had it been possible; but his arrangements were
made to sail by an Arab ship to Bombay, which if many days postponed would
detain him nearly another year from India, where he was aware his return
was expected by his wife and family; and he was not willing to give them
cause for uneasiness, by any further delay; he however went out to make
inquiries at Mocha for some safe means of getting Fatima conveyed to her
uncle.
'In the meantime she resolved in her mind the several circumstances
attending her actual situation in the world, and before the next morning
had well dawned, she had resolved on urging her kind protector to take her
with him to India, before whom she appeared with a more tranquil
countenance than he had yet witnessed. When they were seated, he said,
"Well, Fatima, I propose to devote this day to the arrangement of all
things necessary for your comfort on your journey home, and to-morrow
morning the kaarawaun[12] sets out for Yumen, where I heartily pray you
may be conducted in safety, and meet your uncle in joy. Have no fears for
your journey, put your entire trust in God, and never forget that your
safety and liberation were wrought out by His goodness alone."
'"Huzerut[13] (revered Sir)," she replied, "I have weighed well the
advantages I should derive by being always near to you, against the
prospects of my home and wealth in Arabia, which I am resolved to
relinquish if you accede to my proposal. Let me then continue to be your
slave, or your servant, if that term is more agreeable to my kind master.
Slavery with a holy master is preferable to freedom with wealth and
impiety. You must have servants, I will be the humblest and not the least
faithful in my devoted services."
'The pious man was surprised beyond measure; he attempted to dissuade her,
and referred to his wife and children in India. "Oh! take me to them," she
cried with energy; "I will be to them all you or they can desire," This
arrangement of Fatima's was rather perplexing to him; her tears and
entreaties, however, prevailed over his preference, and he quieted her
agitation by agreeing to take her to India with him.
'After maturely weighing all the circumstances of the voyage by sea, and
the long journey by land from Bombay to Lucknow, he came to the
determination of giving Fatima a legal claim to his protection, and
thereby a security also from slanderous imputations either against her or
himself, by marrying her before they embarked at Mocha; and on their
arrival at Lucknow, Fatima was presented to his first wife as worthy her
sympathy and kindness, by whom she was received and cherished as a dear
sister. The whole family were sincerely attached to the amiable lady
during the many years she lived with them in Hindoostaun. Her days were
passed in piety and peace, leaving not an instance to call forth the
regrets of Meer Hadjee Shah, that he had complied with her entreaties in
giving her his permanent protection. Her removal from this life to a
better was mourned by every member of the family with equal sorrow as when
their dearest relative ceased to live.'
It is my intention (if I am permitted), at some future period, to write a
more circumstantial account of Meer Hadjee Shah's adventures through life,
than my present limits allow. In the meantime, however, I must satisfy
myself by a few remarks founded on a personal observation and intimacy
during the last eleven years of his eventful life. His example and precept
kept pace with each other, 'That this world and all its vanities, were
nothing in comparison with acquiring a knowledge of God's holy will, and
obeying Him, in thought, in word, and deed.'
He was persuaded by the tenets of his religion that by exercising the body
in the pilgrimage to Mecca, the heart of man was enlightened in the
knowledge and love of God. He found by obeying the several duties of the
religion he professed, and by enduring the consequent trials and
privations of a pilgrimage without regard to any feelings of selfish
gratification or indulgent ease, that, his nature being humbled, his love
to God was more abundant.
His law commanded him to fast at stated periods, and although he was
turned of seventy when I first saw him, yet he never failed, as the season
of Rumzaun approached, to undergo the severity of that ordinance day by
day during the full period of thirty days; and it was even a source of
uneasiness to my venerated friend, when, two years prior to his decease,
his medical friends, aided by the solicitude of his family, urged and
prevailed on him to discontinue the duty, which by reason of his age was
considered dangerous to health, and perhaps to life. Prayer was his
comfort; meditation and praise his chief delight. I never saw him
otherways than engaged in some profitable exercise, by which he was
drawing near to his Creator, and preparing himself for the blessedness of
eternity, on which his soul relied.
During our eleven years' constant intercourse, I can answer for his early
diligence; before the day had dawned his head was bowed in adoration to
his Maker and Preserver. At all seasons of the year, and under all
circumstances, this duty was never omitted. Even in sickness, if his
strength failed him, his head was bowed on a tray of earth, to mark his
dutiful recollection of the several hours appointed for prayer. The
Psalmist's language has often been realized to my view, in him, 'Seven
times a day do I praise thee, O Lord,' and 'at midnight I will rise to
give thanks unto Thee,' when witnessing his undeviating observance of
stated prayer duties; and when those duties were accomplished, even his
amusements were gleaned from devotional works, visits of charity, and acts
of benevolence. I never saw him idle; every moment was occupied in prayer
or in good works. His memory was retentive, and every anecdote he related
was a lesson calculated to lead the mind of his auditor to seek, trust,
and obey God, or to love our neighbour as ourselves.
The many hours we have passed in profitable discourses or readings from
our Holy Scripture and the lives of the Prophets have left on my memory
lasting impressions.
I was, at first, surprised to find Meer Hadjee Shah so well acquainted
with the prominent characters of our Scripture history, until the source
from whence his knowledge had been enlarged was produced and read aloud by
my husband every evening to our family party. The 'Hyaatool Kaaloob' (a
work before alluded to) occupied us for a very long period, each passage
being verbally translated to me by my husband.
When that work was finished, our Holy Scripture was brought forward, which,
as I read, each passage was again translated by my husband, either in
Persian or Hindoostaunic, as best suited the understanding of our party at
the time. So interesting was the subject, that we have been five or six
hours at, a time engaged without tiring or even remembering the flight of
those moments which were devoted, I trust, so beneficially to us all.
Meer Hadjee Shah's views of worldly enjoyments resembled the Durweish's in
principle; for he thought it unworthy to heap up riches, to swell his
wardrobe, or to fare on sumptuous diet; but his delight consisted in
sharing the little he could at any time command with those who needed it.
He possessed an intelligent mind, highly cultivated by travel, and a heart
beaming with tenderness and universal charity: so tempered were his
affections by a religious life, that the world was made but a place of
probation to him whilst looking forward with joy to the promises of God in
a happy eternity. His purity of heart and life has often realized to my
imagination that 'Israelite in whom (our Redeemer pronounced) there was no
guile.'
I must here draw my Letters to a conclusion, with many an anxious wish
that my gleanings in the society of the Mussulmauns of Hindoostaun may
afford profitable amusement to my friends and to those persons who may
honour my work with a perusal, humbly trusting that the people whose
character, manners, habits, and religion, I have taken upon me to pourtray,
may improve in their opinion by a more intimate acquaintance.
In my attempt to delineate the Mussulmauns, I have been careful to speak
as I have found them, not allowing prejudice to bias my judgment, either
on the side of their faults or virtues. But I deem it incumbent to state,
that my chief intimacy has been confined to the most worthy of their
community; and that the character of a true Mussulmaun has been my aim in
description. There are people professing the faith without the principle,
it is true; but such persons are not confined to the Mussulmaun persuasion;
they are among every class of worshippers, whether Jew or Gentile
throughout the world.
Of my long sojourn in the society of the Mussulmauns of Hindoostaun, I
need here but remark, that I was received amongst them without prejudice,
and allowed the free usage of my European habits and religious principles
without a single attempt to bias or control me; that by respecting their
trifling prejudices as regards eating and drinking, their esteem and
confidence were secured to me; and that by evincing Christian charity,
(which deters the possessor from proud seeming), I believe, I may add,
their affection for me was as sincere, as I trust it will be lasting.
It may be regretted, with all my influence, that I have not been the
humble instrument of conversion. None can lament more than myself that I
was not deemed worthy to convince them of the necessity, or of the
efficacy of that great Atonement on which my own hopes are founded. Yet
may I not, without presumption, hope my sojourn, with reference to a
future period, may be the humble means of good to a people with whom I had
lived so many years in peace? I must for many reasons be supposed to
entertain a lively interest in their welfare, and an earnest desire for
their safety, although at the present moment I can distinguish but one
advantage accruing from our intimacy, namely, that they no longer view the
professors of Christianity as idolaters. They have learned with surprise
that the Christian religion forbids idolatry,--thus the strong barrier
being sapped, I trust it may be thrown down by abler servants of our Lord;
for the Mussulmauns are already bound by their religion to love and
reverence Christ as the Prophet of God: may the influence of his Holy
Spirit enlighten their understandings to accept Him as their Redeemer!
Like the true Christian, they are looking forward to that period when
Jesus Christ shall revisit the earth, and when all men shall be of one
faith. How that shall be accomplished, they do not pretend to understand,
but still they faithfully believe it, because it has been declared by an
authority they reverence, and deem conclusive. Often, during my
acquaintance with these people, have I felt obliged to applaud their
fidelity, although, in some points, I could not approve of the subject on
which it was displayed--their zeal at Mahurrum, for instance, when they
commemorate the martyrdom of the grandchildren of their Prophet,--I have
thought 'had they been favoured with the knowledge we possess, what
zealous Christians would these people be, who thus honour the memory of
mere holy men.'
The time, I trust, is not very far distant when not one nation in the
whole world shall be ignorant of the Saviour's efficacy, and His
willingness to receive all who cast their burden at the foot of His cross.
My heart's desire for the people I have dwell amongst is that which St.
Paul in the Epistle to the Romans declares to be his prayer to God for
Israel, 'that they might be saved!' and I know not any way in which I
could better testify my regard for the Mussulmauns collectively, or my
gratitude individually, than by recommending the whole of the tenth
chapter of the Romans to the serious consideration of those persons who
possess such influence, us that the gospel of peace may be preached to
them effectually by well-chosen and tried servants of our Lord, who are
duly prepared both in heart and speech, to make known the glad tidings to
their understandings that 'God so loved the world, that He gave His only
begotten Son, that whosoever believeth in Him should not perish, but have
everlasting life;' that 'If any man sin we have an Advocate with the
Father, Jesus Christ the righteous;' and that 'He is the propitiation for
our sins: and not for ours only, but also for the sins of the whole world.'
Should the view I have conscientiously given of their character be the
humble means of removing prejudice from the Mussulmauns of Hindoostaun, so
that they may be sought and won by brotherly kindness, my humble heart
will rejoice that my labours, as an observer and detailer, have been
successful through the merciful orderings of Divine Providence.
[1] Ludhiana, a city, not the capital of the Panjab: 'the land of
five rivers' _(panj-ab)._
[2] Under the Peshwas, Baji Rao I and Balaji Rao
(A.D. 1720-61) the incursions of the Mahrattas extended as far north
as the Panjab.
[3] _Barahdari_, a room nominally with twelve doors.
[4] Shuja-ud-daula, son of Mansur 'Ali Khan, Safdar Jang,
Governor of Oudh: born A.D. 1731; succeeded his father, 1753. He was
present at the battle of Panipat in 1761: became Wazir of the
Emperor Shah 'Alam: defeated by the British at the battle of
Buxar, 1764: died at Faizabad, then his seat of government, 1775.
[5] _Shikari_.
[6] Bandar [harbour] Kangun, a port on the west side of the Persian
Gulf, about 100 miles west of Gombroon.
[7] Firangi Bagh, Franks' Garden.
[8] Darzi, a tailor.
[9] Shaikh Muhammad.
[10] Baitu'l-faqir, 'house of a holy man'.
[11] _Dinar_, Lat. _denarius_, a coin of varying value: see Yule,
_Hobson-Jobson_[2], 317 f.
[12] _Karwan_, a caravan.
[13] _Hazrat_.