Observations on the Mussulmauns of India Part 45

'A Dirzy[9] from the city visited our resting-place, and finding we were pilgrims, asked permission to travel with us to Kraabaallah, which was readily agreed to, and when a host of men were observed issuing from the town, this man, who was an inhabitant, ran towards them, explained that we were all healthy men, and interested several Arab-Syaads to come forward and befriend me and my party, which they readily a.s.sented to on finding that brother Syaads were in danger. The Kauzy of the town hearing all the particulars attending us, came to the spot which we had selected for our halt, presented his nuzza of twenty-one dinars to me, entreated pardon for the intended a.s.sault he had in ignorance authorized, obliged me to accept his proffered civilities, and we remained several days in the enjoyment of hospitality in that town, where we had at first such strong reasons to antic.i.p.ate violence and persecution; but this could not be whilst the arm of the Lord was raised to shelter His confiding servants. To Him be the praise and the glory for every preservation I have been favoured with! and many were the perils with which I was surrounded in my walk through life, yet, always safely brought through them, because I never failed putting my trust in His mercy and protection who alone could defend me.'

On one occasion of his pilgrimage to Mecca, Meer Hadjee Shah, with all his companions on board a trading s.h.i.+p, off the coast of Arabia, were attacked by pirates, and taken prisoners; but, as he always declared, the goodness of Divine Providence again preserved him and those with him from the hands of their enemies. In the event in question, he undertook to speak for all his party to the Arab chief, before whom they were taken prisoners, and having a thorough knowledge of the Arabic language, he pleaded their joint cause so effectually, that the chief not only liberated the whole party, but forced presents upon them in compensation for their inconvenient detention.

The most interesting, if not the most remarkable incident which occurred to Meer Hadjee Shah in his journey through life, remains to be told. The story has been so often related by his own lips, that I think there will be little difficulty in repeating it here from memory. It may be deemed prolix, yet I should not do justice by a farther abridgement.

FATIMA'S HISTORY

'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 guardians.h.i.+p 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 grat.i.tude to G.o.d, 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 pa.s.sed 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 a.s.sa.s.sination. But then she reverted to her bonds; painful indeed were the reflections, that she who had been n.o.bly 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 n.o.ble 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 n.o.ble 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 pa.s.sing through Mocha, inquired for a slave-merchant: he was conducted to the house where Fatima was still a prisoner with many other less n.o.ble, 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 a.s.sured 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 grat.i.tude, 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 s.e.x; 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 grat.i.tude 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 s.h.i.+p 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 circ.u.mstances 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 G.o.d, 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 circ.u.mstances 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 pa.s.sed 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 circ.u.mstantial 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 G.o.d'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 G.o.d. 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 G.o.d 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 circ.u.mstances, 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 amus.e.m.e.nts 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 G.o.d, or to love our neighbour as ourselves.

The many hours we have pa.s.sed 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 pa.s.sage being verbally translated to me by my husband.

When that work was finished, our Holy Scripture was brought forward, which, as I read, each pa.s.sage 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 G.o.d in a happy eternity. His purity of heart and life has often realized to my imagination that 'Israelite in whom (our Redeemer p.r.o.nounced) 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 amus.e.m.e.nt 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 inc.u.mbent 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 cla.s.s of wors.h.i.+ppers, 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 G.o.d: 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 G.o.d 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 grat.i.tude 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 'G.o.d 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.