THE NAWAB HAKĪM MENHDĪ, AND CITY OF KANNOUJ.
Zenāna of the Nawab of Fathīghar—The Nawab Hakīm Menhdī—His Attire and Residence—Shawl Manufactory—The Muharram—Visit to the Zenāna of the Nawab—Lord Brougham—Molineux and Tom Crib—The Burkā—Departure from Fathīghar—Return to Allahabad—Voyage on the Ganges—The Legend of Kurrah—Secunder-al-Sānī—The Satī—A Squall—Terror of the Sarang—The Kalā Nadī—Ruins of Kannouj—The Legend—Ancient Coins—Rose-water—Burning the Dead—Arrival at Fathīghar.
1835, _April 15th._—I received an invitation to pay my respects to the Begam Moktar Mahal, the mother of the Nawab of Fathīgar; she is connected with Mulka Begam’s family, but very unlike her, having none of her beauty, and not being a lady-like person. Thence we went to the grandmother of the Nawab, Surfuraz Mahal, in the same zenāna. They were in mourning for a death in the family, and wept, according to dastūr (custom), all the time I was there: they were dressed in plain white attire, with no ornaments; that is their (mátim) mourning. The young Nawab, who is about twelve years old, is a fine boy; ugly, but manly and well-behaved.
The Nawab Mootuzim Adowlah Menhdī Ali Khan Bahādur, commonly called Nawab Hakīm Menhdī, lives at Fathīgar; he was unwell, and unable to call, but he sent down his stud to be shown to me, my fondness for horses having reached his ears.
_22nd._—I visited a manufactory for Indian shawls, lately established by the Hakīm to support some people, who, having come from Cashmir, were in distress; and as they were originally shawl manufacturers, in charity he gave them employment. This good deed is not without its reward; three or four hundred workmen are thus supported; the wool is brought from Cashmir, and the sale of the shawls gives a handsome profit. I did not admire them; they are manufactured to suit the taste of the English, and are too heavy; but they are handsome, and the patterns strictly Indian. Colonel Gardner’s Begam said to me one day, at Khāsgunge, “Look at these shawls, how beautiful they are! If you wish to judge of an Indian shawl, shut your eyes and feel it; the touch is the test of a good one. Such shawls as these are not made at the present day in Cashmir; the English have spoiled the market. The shawls made now are very handsome, but so thick and heavy, they are only fit for carpets, not for ladies’ attire.”
_26th._—The Nawāb Hakīm Menhdī called, bringing with him his son, a man about forty years of age, called “The General.” He invited me to pay him and the Begam a visit, and wished to show me his residence.
_29th._—We drove to the Nawāb’s house, which is a good one; he received us at the door, and took my arm, instead of giving me his. He is a fine-looking old man, older than Colonel Gardner, whom in style he somewhat resembles; his manners are distinguished and excellent. He wore an embroidered cap, with a silver muslin twisted like a cord, and put around it, as a turban; it was very graceful, and his dress was of white muslin. The rooms of his house are most curious; more like a shop in the China bazār, in Calcutta, than any thing else; full of lumber, mixed with articles of value. Tables were spread all down the centre of the room, covered with most heterogeneous articles: round the room were glass cases, full of clocks, watches, sundials, compasses, guns, pistols, swords; every thing you can imagine might be found in these cases.
The Hakīm was making all due preparation for celebrating the Muharram in the most splendid style; he was a very religious man, and kept the fast with wonderful strictness and fortitude. A very lofty room was fitted up as a Taziya Khāna, or house of mourning; from the ceiling hung chandeliers of glass of every colour, as thickly as it was possible to place them, all the length of the spacious apartment; and in this room several taziyas, very highly decorated, were placed in readiness for the ceremony. One of them was a representation of the Mausoleum of the Prophet at Medina; another the tomb of Hussein at Karbala; a third, that of Kasīm; and there was also a most splendid Burāk, a fac-simile of the winged horse, on which the Prophet made an excursion one night from Jerusalem to Heaven, and thence returned to Mecca. The angel Gabriel acted as celestial sā’īs on the occasion, and brought the animal from the regions above. He must have been a fiery creature to control that winged horse; and the effect must have been more than picturesque, as the Prophet scudded along on a steed that had the eyes and face of a man, his ears long, his forehead broad, and shining like the moon; eyes of jet, shaped like those of a deer, and brilliant as the stars; the neck and breast of a swan, the loins of a lion, the tail and the wings of a peacock, the stature of a mule, and the speed of lightning!—hence its name Burāk.
In front of the taziyas and of the flying horse were a number of standards; some intended to be fac-similes of the banner (’alam) of Hussein: and others having the names of particular martyrs. The banners of Alī were denominated, “The Palm of the Hand of Alī the Elect;” “The Hand of the Lion of God;” “The Palm of the Displayer of Wonders;” and “The Palm of the Disperser of Difficulties.” Then there was the “Standard of Fatima,” the daughter of the Prophet, and wife of Alī; also that of Abbās-i-’alam-dār, the standard-bearer; with those of Kasīm, Alī-akbar, and others; the banner of the twelve Imāms; the double-bladed sword of Alī; and the nal-sāhib. There was also the neza, a spear or lance dressed up with a turban, the ends flying in the air, and a lime fixed at the top of it; emblematic, it is said, of Hussein’s head, which was carried in triumph through different cities, by the order of Yuzeed, the King of Shawm.
The nal-sāhib is a horse-shoe affixed to the end of a long pole; it is made of gold, silver, metals, wood, or paper, and is intended as an emblem of Hussein’s horse.
The ’Alam-i-Kasīm, or Standard of Kasīm the Bridegroom, is distinguished by its having a little chatr in gold or silver, fixed on the top of it. All these things were collected in the long room in the house of the Nawāb, ready for the nocturnal perambulations of the faithful.
After the loss of the battle of Kraabaallah, the family of Hussein were carried away captive with his son Zein-ool-Abaīdīn, the only male of the race of Alī who was spared, and they were sent to Medina. With them were carried the heads of the martyrs; and that of Hussein was displayed on the point of a lance, as the cavalcade passed through the cities. In consequence of the remonstrances and eloquence of Zein-ool-Abaīdīn, the orphan son of Hussein, the heads of the martyrs were given to him; and forty days after the battle they were brought back to Kraabaallah, and buried, each with its own body; the mourners then returned to Medina, visited the tomb of the Prophet, and all Medina eventually became subject to Zein-ool-Abaīdīn.
Alī, the son-in-law of Muhammad, was, according to the Shī’as, the direct successor of the Prophet; they not acknowledging the other three caliphs; but, according to the Sunnīs, he was the fourth Khalifa, or successor of Muhammad.
The Muharram concludes on the fortieth day, in commemoration of the interment of the martyrs at Kraabaallah, the name of a place in Irāk, on the banks of the Euphrates, which is also—and, perhaps, more correctly—called Karbalā. At this place the army of Yuzeed, the King, was encamped; while the band of Hussein, including himself, amounting only to seventy-two persons, were on the other side of an intervening jungle, called Mareea.
The Nawāb is a very public-spirited man, and does much good; he took me over a school he founded, and supports, for the education of native boys; showed me a very fine chīta (hunting leopard), and some antelopes, which were kept for fighting. For the public benefit, he has built a bridge, a ghāt, and a sarā’e, a resting-place for travellers; all of which bear his name.
The Begam, having been informed that I was with the Nawāb, sent to request I would pay a visit to the zenāna, and a day was appointed in all due form.
_May 3rd._—The time having arrived, the Nawāb came to the house at which I was staying, to pay me the compliment of escorting me to visit the Begam. The Muharram having commenced, all his family were therefore in mourning, and could wear no jewels; he apologized that, in consequence, the Begam could not be handsomely dressed to receive me. She is a pretty looking woman, but has none of the style of James Gardner’s Begam; she is evidently in great awe of the Hakīm, who rules, I fancy, with a rod of iron. The rooms in the zenāna are long and narrow, and supported by pillars on the side facing the enclosed garden, where three fountains played very refreshingly, in which golden fish were swimming. The Begam appeared fond of the fish, and had some beautiful pigeons, which came to be fed near the fountains; natives place a great value upon particular breeds of pigeons, especially those obtained from Lucnow, some of which bring a very high price. It is customary with rich natives to keep a number of pigeons; the man in charge of them makes them manœuvre in the air by word of command, or rather by the motions of a long wand which he carries in his hand, and with which he directs the flight of his pigeons; making them wheel and circle in the air, and ascend or descend at pleasure. The sets of pigeons consist of fifty, or of hundreds; and to fly your own in mock battle against the pigeons of another person is an amusement prized by the natives.
Several large glass cases were filled in the same curious manner as those before mentioned; and the upper panes of the windows were covered with English prints, some coloured and some plain. The Hakīm asked me if I did not admire them? There was Lord Brougham; also a number of prints of half-naked boxers sparring; Molineux and Tom Cribb, &c., in most scientific attitudes; divers characters of hunting celebrity; members of Parliament in profusion; and bright red and blue pictures of females, as Spring, Summer, Autumn, and Winter:—a most uncouth collection to be displayed around the walls of a zenāna! I was surprised to see pictures in the house of a man considered to be so religious as the Nawāb; because the Prophet said, “Every painter is in hell-fire, and God will appoint a person at the day of resurrection, for every picture he shall have drawn, to punish him in hell. Then, if you must make pictures, make them of trees, and things without souls.” “And whoever draws a picture will be punished, by ordering him to blow a spirit into it; and this he can never do; and so he will be punished as long as God wills.”
“The angels do not enter the house in which is a dog, nor into that in which are pictures.”
I spent an hour in the zenāna, talking to the old Nawāb; the Begam scarcely ventured to speak. He took me over her flower garden, and made me promise I would never pass Fathīghar without paying him a visit. I told him that when the rains arrived, I should come up in the pinnace, having promised to revisit my relatives, when I should have the pleasure of seeing him and the Begam again. He pressed me to stay and see the ceremonies of the Muharram; I regretted extremely I was obliged to return home, being very anxious to see the mourning festival celebrated in all state.
