Chapter X: Part 10

The king was so rejoiced, that he nearly expired from excessive joy; the four _Darweshes_ also blessed him, and said, "May thy house be ever happy, and may thy son prosper; and may he grow up under thy shadow." The king replied, "This is owing to your propitious arrival, for otherwise I had no idea of such an event; if you give me leave, I will go and see him." The _Darweshes_ answered, "In the name of God, go." The king went to the seraglio, and took the young prince in his lap, and thanked God; his mind became easy; pressing the infant to his bosom, he brought it and laid it at the _Darweshes'_ feet; they blessed it, and exorcised all evil spirits from approaching it. The king commanded the preparations of a festival to be made [on the happy occasion], and the royal music struck up, and the door of the treasury was opened; with princely donations he made the poor [402] rich; on all the officers of state he bestowed a two-fold increase of lands and higher titles, and to the army he gave five years' pay as a present; to the learned and holy he gave pensions and lands; and the wallets of the beggars were filled with pieces of gold and silver; and the _ryots_ [403] were excused from paying any revenue for three years, and that whatever they cultivated during this period, they should keep for themselves.

Throughout the whole city, in the houses of the high and the low, wherever one looked, there were merry dances; in their joy, every one, small and great, felt himself a prince. In the midst of these rejoicings, the sounds of lamentation and weeping issued suddenly from the seraglio; the female servants, of all descriptions, and the eunuchs, ran out, scattering dust upon their heads, and said to the king, "When we had washed and bathed the prince, and delivered him to the bosom of the nurse, a cloud descended from the sky and enveloped the nurse; a moment after, we saw the nurse prostrate and senseless, and the little prince gone; what a dreadful calamity has occurred!" The king was thunderstruck on hearing this wonderful occurrence; and the whole country mourned [for the sad event]; for two days no one dressed any victuals, but fed on their grief, and drank their own blood, for the prince's loss.

In short, they began to despair of their lives, living in this manner; on the third day the same cloud appeared, and a cradle studded with jewels, and with a covering of pearls, descended from it into the area of the seraglio; the cloud then disappeared, and the servants found the little prince in the cradle sucking his thumb; the royal mother immediately invoking blessings upon him, took him up in her arms, and pressed him fondly to her bosom; she saw that he was dressed in a jacket of fine muslin embroidered with pearls, and had a child's bib of brocade, and many ornaments set with jewels on his hands and feet, and a necklace with nine gems on his neck, and there was a child's rattle with golden balls placed by his side. Through joy all [the female attendants] were transported; and they began to offer up prayers, saying, "May all thy mother's wishes be gratified, and mayest thou attain a period of mature old age."

The king ordered a new grand palace to be built and furnished with carpets, and kept the four _Darweshes_ in it; when he was disengaged from the affairs of state, he used to go there, sit with them, and to provide everything for them and wait on them; but on the first Thursday night of every month the same cloud descended, and took away the prince, and after keeping him two days, it used to bring him back, with such rich toys and rarities of every country, and of every description, in his cradle, that on beholding them, the minds of the spectators were confounded with astonishment. In this manner, the prince reached in safety his seventh year; on the birthday the king _Azad Bakht_ said to the _Darweshes_, "O holy men, I cannot conceive who carries the prince away and brings him back; it is very wonderful; let us see what will be the end of it." The _Darweshes_ said, "Do one thing; write a friendly note to this purport, and put it into the prince's cradle, viz.:--'Having seen your friendship and kindness [to my son], my heart wishes most anxiously to meet you, and if by way of amity you favour me with your tidings, my heart will be highly gratified, and my wonder will cease.'" The king, according to the _Darweshes'_ advice, wrote a note to this purport on paper sprinkled with gold, and put it in the golden cradle.

The prince, according to custom, disappeared; and in the evening _Azad Bakht_ was sitting with the _Darweshes_ and conversing with them, when a folded paper fell near the king; he opened it and read it, and found that it was an answer to his note; these two lines were written in it: "Conceive me likewise anxious to see you; a throne goes for you; it is best that you should come now, that we may meet; all the preparations of enjoyment are ready; your majesty's place alone is empty." The king _Azad Bakht_ took the _Darweshes_ with him, and ascended the celestial throne; it was like the throne of Solomon, and mounted into the air; proceeding on, it descended in a place where grand edifices and sumptuous preparations appeared; but it could not be perceived if any one was there or not. In the meantime some one rubbed the eyes of all five with the _surma_ of _Sulaiman_; two drops of tears fell from the eyes of each, and they saw an assembly of the fairies, who were waiting to receive them, dressed in rich habits of various colours, with vials of rose-water in their hands.

_Azad Bakht_ advanced amidst two rows consisting of thousands of fairy-born creatures, standing in respectful order, and in the centre was placed an elevated throne inlaid with emeralds, on which was seated leaning on pillows, with an air of great dignity, _Malik Shah Bal_, the son of _Shah-rukh;_ a beautiful little girl of the fairy race was seated before him, and was playing with the young prince _Bakhtiyar_. Chairs and seats were arranged in rows on both sides of the throne, on which the nobles of the fairy race were seated. _Malik Shah Bal_ stood up on seeing the king _Azad Bakht_ and descended from his throne and embraced him, and taking him by the hand, he seated him on the throne by the side of himself, and they began to converse together with much cordiality; the whole day passed in feasting and hilarity, and music and dancing. The second day, when the two kings met, _Shah Bal_ asked _Azad Bakht_ the reason for bringing the _Darweshes_ with him.

_Azad Bakht_ related fully their adventures as he had previously learned, and interceded for them, and asked [the king's] assistance, saying, "These have undergone many hardships, and suffered great misfortunes; and if now, through your favour, they attain their wishes, it will be an act of great merit, and I also will be grateful for it through life; by your kind assistance they will all reach the summit of their desires." _Malik Shah Bal_, after hearing [these adventures, replied, "Most willingly; I will not fail to obey your commands." Saying this, he looked sternly at the _divs_ and fairies [who were present], and he wrote letters to the great _jinns_, who were chiefs in different places, and ordered them, that on receiving his commands, they must repair speedily to the presence, and if any one should delay in coming, he should be punished, and brought as captive; and that whoever possessed any persons of the human species, male or female, he must bring them along with him; that if [a _jinn_] having concealed any one, should detain the same, and it be known hereafter, the concealer and his wife and family shall be exterminated, and no vestige of them will remain.

Receiving these written orders, the _divs_ were dispatched in all directions. A great warmth of friendship arose between the two kings, and they passed their time in amicable conversation, amidst which _Malik Shah Bal_, turning round to the _Darweshes_, said, "I had a great wish to have children, and had resolved, if God gave me a son or a daughter, to marry it to the offspring of some king of the human race. After this resolve, I learned that my wife was pregnant; at last, after counting with anxiety each day and hour, the full period arrived, and this girl was born. According to my determination, I ordered the _jinns_ to search the four corners of the world, and that whatever king had a prince born to him, to bring the child quickly to me with care; agreeably to my orders, the _jinns_ flew instantly to the four corners of the earth, and after some delay, brought this young prince to me.

"I thanked God, and took the child in my lap, and loved it dearer than my own daughter; I could not bring myself to separate him from my sight for a moment, but used to send him back for this reason, that if his parents did not see him, they would be greatly afflicted. For this reason I sent for him once every month, and after keeping him with me a few days, I sent him back. If it please God the Most High, now that we have met, I will marry them to each other; all are liable to death, then let us, whilst we are alive, see their marriage performed."

The king _Azad Bakht_, on hearing this proposal of _Shah Bal's_, and seeing his amiable qualities, was greatly pleased and said, "At first the prince's disappearance and re-appearance raised very strange aprehensions in my breast, but I am now, from your conversation, easy in my mind, and perfectly satisfied; this son is now yours; do with him whatever you please." In short, the intercourse between the two kings was like that of sugar and milk, and they fully enjoyed themselves. In the space of less than ten days, mighty kings of the race of the _jinns_, from the rose garden of _Iram_, [404] and from mountains and islands, (to call whom the fairies had been dispatched) all arrived at the court [of _Shah Bal_]. In the first place, _Maliki Sadik_ was ordered to produce the human creature he had in his possession; he was much vexed at it, and sad, but having no remedy, he produced the rosy-cheeked fair one [the blind man's daughter]. Next, he demanded of the king of _'Umman_ [405] the daughter of one of the _jinns_ for whom the prince of _Nimroz_, the bull rider, went mad; he likewise made many excuses, but produced her at last. When the daughter of the king of the Franks and _Bihzad Khan_ were demanded, all present denied having any knowledge of them, and swore by Solomon [to that effect].

At last, when the king of the sea of _Kulzum_ was asked if he knew anything of them, he hung down his head, and remained silent. _Malik Shah Bal_ had a deference for him, and entreated him to give them up, and gave him hopes of future favour and even threatened him. Then he also joined his hands together, and said, "Please your majesty, the particulars of that circumstance are as follows:--When the king [of Persia] came to the river _Kulzum_ to meet his son, and the prince from eagerness plunged his horse into the flood, it chanced that I had gone out that day to roam about and to hunt. I passed by the place, and the cavalcade stopped to behold the scene. When the princess's mare carried her also into the stream, my looks met hers, and I was enchanted, and gave instant orders to the fairy race to bring her to me, together with the mare. _Bihzad Khan_ plunged in also after her on horseback; I admired his bravery and gallantry, and had him seized likewise; I took him with me, and returned home; so they are both safe, and with me."

Saying this, he sent for them both before _Malik Shah Bal_. Great search had been made for the daughter of the king of Syria, and strict inquiries were put to all present, but no one acknowledged having her, or knowing anything about her. _Malik Shah Bal_ then asked if any king or chief was absent, and if all were arrived; the _jinns_ answered, "Mighty sire, all are present except one named _Musalsal Jadu_, who has erected a fort on the mountain _Kaf_ by the means of magic; he, from haughtiness, is not come, and we, your majesty's slaves, are not able to bring him by force; the place is strong, and he himself also is a great devil."

On hearing this, _Malik Shah Bal_ was very angry, and an army of _jinns, 'afrits_ and fairies were sent with orders, that if he came of his own accord, and brought the princess with him, well and good, but otherwise subdue him, and bring him tied by the neck and heels, and raze his fort to the ground, and drive the plough, drawn by an ass, over it. Immediately, on the orders being given, such numbers of troops flew to the place, that in a day or two the rebellious haughty chief was brought in irons to the presence. _Malik Shah Bal_ repeatedly asked about the princess, but the haughty rebel gave no reply. The king at length got angry, and ordered him to be cut to pieces, and his skin stretched and filled with chaff; [406] a body of fairies were ordered to go to the mountain of _Kaf_, and search for the princess; they went and found her, and brought her to _Malik Shah Bal_. All these prisoners and the four _Darweshes_, seeing the strict orders and justice of the king _Shah Bal_, were greatly rejoiced, and admired him highly; the king _Azad Bakht_ was also much pleased. _Malik Shah Bal_ then ordered the men to the palace, and the women to the royal seraglio; the city was ordered to be illuminated, and the preparations for the marriages to be quickly completed; [all was instantly made ready], as if the order alone was wanted to be given.

One day, a happy hour being fixed upon, the prince _Bakhtiyar_ was married to the princess _Roshan Akhtar_; and the young merchant of _Yaman_ [407] was married to the princess of _Dimashk_; and the prince of Persia [408] was married to the princess of _Basra_; and the prince of _'Ajam_ [409] was married to the princess of the Franks; _Bihzad Khan_ was married to the daughter of the king of _Nimroz_; and the prince of _Nimroz_ was married to the _jinn's_ daughter; and the prince of China [410] was married to the daughter of the old blind man of _Hindustan_; she who had been in the possession of _Maliki Sadik_. Through the favour of _Malik Shah Bal_, every hopeless person gained his desires, and obtained his wishes; afterwards, they all enjoyed themselves for forty days, and passed their time, night and day, in pleasures and festivity.

At last, _Malik Shah Bal_ gave to each prince rich and rare presents, and dismissed them to their different countries. All were pleased and satisfied, and set out and reached their homes in safety, and began their reigns; but _Bihzad Khan_, and the merchant's son of _Yaman_, of their own accord, remained with the king _Azad Bakht_, and in the end the young merchant of _Yaman_ was made head steward to his majesty, and _Bihzad Khan_ generalissimo of the army of the fortunate prince _Bakhtiyar_; whilst they lived, they enjoyed every felicity. O God! as these four _Darweshes_ and the king _Azad Bakht_ attained their wishes, in like manner grant to all hopeless beings the wishes of their hearts, through thy power and goodness, and by the medium of the five pure bodies, [411] the twelve _Imams_, and the fourteen innocents, [412] on all of whom be the blessing of God! Amen, O God of the universe.

When this book was finished, through the favour of God, I took it into my mind to give it such a name, that the date should be thereby found out. [413] When I made the calculation, I found that I had begun to compose this work in the end of the year of the _Hijra_ 1215, and owing to want of leisure, it was not finished until the beginning of the year 1217; I was reflecting on this circumstance, when it occurred to me that the words _Bagh O Bahar_ formed a proper title, as it answered to the date of the year when the work was finished; so I gave it this name. Whoever shall read it, he will stroll as it were through a garden; moreover, the garden is exposed to the blasts of winter, but this book is not; it will ever be in verdure.

When this _Bagh O Bahar_ was finished, the year was 1217; do you now stroll through it night and day, as its name and date is _Bagh O Bahar_; the blasts of winter can do it no injury; for this _Bahar_ [414] is ever green and fresh; it hath been nourished with the blood of my heart, and its (the heart's) pieces are its leaves and fruits;--all will forget me after death;--but this book will remain as a _souvenir_; whoever reads it, let him remember me. This is my agreement with the readers; if there is an error, excuse it; for amidst flowers lie concealed the thorns; man is liable to faults and errors, and he will fail, let him be ever so careful. I have no other wish except this, and it is my earnest prayer. O my Creator, that I may ever remain in remembrance of Thee, and thus pass my nights and days! That I may not be questioned with severity on the night of death, and the day of reckoning! O God, in both worlds shower thy favours on me, through the mediation of the great prophet!

SUPPLEMENTAL NOTE

It must be allowed, that the author has displayed great adroitness in the "denouement" of his tale. In the course of a few pages all the principal characters, male and female, are suddenly produced, safe and unscathed, before the reader. To be sure, this is done by the aid of a little "diablerie," but then it is done very neatly,--much more so than in some of the clumsy fictions of the late Ettrick Shepherd, to say nothing of the edifying legends about the Romish saints which the good people of southern Europe are taught to swallow as gospel. Finally, be it remembered, that Oriental story-tellers have never subscribed to Horace's precept,--

"Nec deus interait, nisi digens vindice nodus
Inciderit"

On the contrary, their rule is, when, by a free use of the supernatural, you have got the whole of your characters into a regular _fix_, it is but fair that you should get them off by the same means.

THE END.

NOTES

[1] The proclamation of the Marquis Wellesley, after the formation of the college of Fort William; encouraging the pursuit of Oriental literature among the natives by original compositions and translations from the Persian, &c, into _Hindustani_.

[2] "The _Bagh O Bahar_," i.e. "The Garden and Spring;" which may be better called, "The Garden of Spring," or the "Garden of Beauty." The less appropriate title of "_Bagh O Bahar_" was chosen merely in order that the Persian letters composing these words, might, by their numerical powers, amount to 1217, the year of the Hijra in which the book was finished.--Vide Hind. Gram., page 20.

[3] _Mir Amman_ himself explains the origin and derivation of these words in his preface, and we cannot appeal to a better authority.

[4] Literally, "in consequence of its being traversed or walked over."

[5] _Hakim Firdausi_, the Homer of Persia, who wrote the history of that country, in his celebrated epic entitled the "_Shah-nama,"_ or Book of Kings.

[6] I have translated into plain prose all the verses occurring in the original. I have not the vanity to think myself a poet; and I have a horror of seeing mere doggrel rhymes--such as the following--

"Mighty toil I've borne for years thirty,
I have revived Persia by this _Pursi_."

These elegant effusions are of the "Non hominies, non Dî, &c." description.

[7] That is to say, he has introduced the elegance and correctness of the _Urdu_ language, or that of the Upper Provinces, into _Bengal_. In fact, the _Bengalis_ who speak a wretched jargon of what they are pleased to call _Hindustani_, (in addition to their native tongue,) would scarcely be understood at _Agra_ or _Dilli_; and those two cities are the best sites to acquire the real _Urdu_ in perfection; there the inhabitants speak it not only correctly but elegantly.

[8] The Muhammadans believe that the body of their prophet cast no shadow. _Mustafa_ means "The Chosen," "The Elected," one of Muhammad's titles.

[9] As a general rule, all Muhammadan books begin with a few sentences devoted to the praise of God and the eulogy of the prophet Muhammad; to which some add a blessing on the twelve _Imams_.

[10] The twelve _Imams_ are the descendants of the prophet, by his daughter _Fatima_, who was married to her cousin-german _'Ali,_ who is considered as the first _Imam_; the other eleven were the following, viz., _Hasan_, the son of _'Ali; Husain_, the son of _'Ali_; _'Ali_, surnamed _Zainu-l-'Abidin,_ son of _Husain; Muhammad_, son of the last mentioned; _Ja'far Sadik_, son of _Muhammad; Musa-l-Kazim,_ son of _Ja'far; 'Al-i Raza_, son of _Musa; Muhammad_, son of _'Ali Raza; 'Ali 'Askari_, son of _Muhammad; Hasan 'Askari_: and lastly _Muhammad Mahdi_. With regard to this last and twelfth _Imam_, some say, very erroneously, that he is yet to appear. Now the fact is, the twelfth _Imam_ has appeared. He lived and died like the rest of the sainthood; otherwise what would be the use of praying for him? The Muhammadans offer up prayers for the dead, but I never heard of their praying for the unborn.

[11]

[12] Much nonsense has been written about this _Fasli_ aera. We are told that "it dates from the Christian year 592 3/4"! but the fact is that it was established no further back than the reign of Akbar. It was engrafted on the Hijri aera in the first year of that monarch's reign, with this proviso, that the _Fasli_ years should thenceforth go on increasing by _solar_ calculation, and not by lunar; hence, every century the Hijri aera gains three years on the _Fasli_, and in Mir Amman's time the difference had amounted to nearly eight years.

[13] A _ghat_ is a long flight of steps, of stone or brick, leading to a river for the purpose of bathing, drawing water, embarking or disembarking. It is a high object of ambition in India, among the wealthier classes of natives, to construct these _ghats_, and this species of useful ostentation has produced some magnificent structures of the kind on the rivers _Ganges_, and _Jumna_, which are of great public utility.

[14] The reader will do well in the first place to pass over this very clumsy parenthesis in the original; and return to it after he has finished the rest of the paragraph.

[15] The Honourable Company's European servants, civil, military, and medical.

[16] A celebrated Persian poet of _Dilli_; his odes are very elegant, and have great poetical genius; he was, as a Persian poet, inferior to none: he is the original author of this "Tale of the Four Darwesh."

[17] The author seems to use _Dilli_ or _Dihli_ indifferently for the northern metropolis of India, vulgarly called _Delhi_.

[18] _Zari Zar-bakhsh_ means the bestower of gold; _Nizamu-d-Din Auliya_ was a famous holy personage of Upper India, and holds the first rank in the list of the saints of _Hindustan_. His shrine is at _Dilli_, and resorted to by thousands of devotees, and many tales are told of his inspired wisdom, his superior beneficence, his contempt of the good things of this world, and his uncommon philanthropy.

[19] The _Kos_ is a measure of distance nearly equal to two English miles, but varying in different provinces.

[20] The _Muhammadans_, after being cured of sickness or wounds, also their women, after recovery from child-bed, always bathe in luke-warm water; which is called the ablution of cure.

[21] A mere novice in the language would say that _Mir Amman_ writes "bad grammar" here! He uses the singular pronoun "_wuh_" instead of "_we_." Now _Mir Amman_ distinctly tells us that he gives us the language _as it is_. He did not make it--and, furthermore, nothing is more common among _Hindustani_ writers than to use the singular for the plural, and "vice versâ."--Vide Grammar, page 114.

[22] Mr. Ferdinand Smith adds the following note: "How proud the slave seems of his chains!--but such is the nature of Asiatic minds, under the baneful influence of Asiatic despotism." Now, this criticism is absurd enough. Have not we in England the titles of "Ladies in waiting," "Grooms," &c., innumerable, which honours are borne by our nobility and gentry?

[23] The family of _Taimur_, or Tamerlane; a pageant of which royal race still sits on the throne of _Dilli_, under the protection of the British government. He is happier, and has more comforts of life, than his family have had for the last century.

[24] Literally, "why explain that which is self evident" a Persian saying.

[25] The founder of the _Jut_ principality; they were once very powerful in _Upper-Hindustan. Ranjit Sing, Raja_ of _Bhartpur_ at the commencement of the present century, who so gallantly defended that place against our arms, was a son of _Suraj Mal_, who was killed while reconnoitring the _Mughal_ army. The _Jats_ are the best agriculturists in India, and good soldiers in self defence; for since the spirit which _Suraj Mal_ infused, evaporated, they have always preferred peace to war. They built some of the strongest places in India.

[26] _Ahmad Khan_, the _Durrani_ or _Afghan_, became king of _Kabul_ after the death of _Nadir Shah_. He was the father of _Taimur Shah_, who kept _Upper Hindustan_ in alarm for many years with threats of invasion. _Shuja'u-l-Mulk_, whom we seated on the throne of _Kabul_ some fifteen years ago, was descended from him.

[27] _'Azim-abid_ is the _Muhammadan_ name of _Patna_. On the _Muhammadan_ conquest, many of the _Hindu_ names of cities were changed for _Muhammadan_ names, such as _Jahangir-abad_ or _Jahangir-nagar_ for _Dacca, Akbar-abad_ for _Agra, Shahjahan-abad_ for _Dilli_, &c.

[28] Literally, "water and grain."

[29] Literally, "has existed during the four _jugas_," or fabulous ages of the _Hindus_, i.e., since the creation of the world.

[30] The _Bhakha_, or _Bhasha_, par excellence, is the _Hindu_ dialect spoken in the neighbourhood of _Agra, Mathura_, &c. in the _Braj_ district; it is a very soft language, and much admired in _Upper Hindustan_, and is well adapted for light poetry. Dr. Gilchrist has given some examples of it in his grammar of the _Hindustani_ language, and numerous specimens of it are to be found in the _Prem Sagar_, and other works published more recently.

[31] _Mahmud_, the first monarch of the dynasty of _Ghazni_, was the son of the famous _Sabaktagin_. Ha invaded _Hindustan_ in A.H. 392, or A.D. 1002. The dynasty was called _Ghaznawi_, from its capital _Ghazna_, or as now commonly written _Ghazni_.

[32] Two dynasties of kings who reigned in _Upper Hindustan_ before the race of _Taimur_.

[33] _Timur_, (or _Taimur_ as it is pronounced in India) invaded _Hindustan_ A.D. 1398.

[34] The _bazar_, that part of a city where there are most shops; but the word is applied to various parts of a city, where various articles are sold, as the cloth _bazar_, the jewel _bazar_, &c.

[35] _Shahjahan_ was the most magnificent king of _Dilli_, of the race of _Taimur, Sahib Kiran_ was one of his titles, and means, Prince of the Happy Conjunction; i.e. the conjunction of two or more auspicious planets in one of the signs of the Zodiac at the hour of birth. Such was the case at the birth of _Taimur_, who was the first we read of as _Sahib-Kiran_. As a contradistinction, _Shahjahan_ is generally called _Sahib Kirani Sani_, or the second _Sahib Kiran_. It never waw applied, as Ferdinand Smith states, to _all_ the emperors of _Dilli_. It may be mentioned, that a very extraordinary conjunction of the planets in the sign Libra took place in A.D. 1185, just about the period of _Jangis Khan's_ appearance as a conqueror; but I am not aware that he was thence called a _Sahib Kiran_, as he did not happen to be _born_ under the said conjunction.

[36] The fort, or rather fortified place, of _Dilli_, and the great mosque, called the _Juma' Masjid_.

[37] The famous _Takhti Ta,us_, or peacock throne, made by the magnificent _Shahjahan_, the richest throne in the world; it was valued at seven millions sterling. Tavernier, the French jeweller and traveller, saw it and describes it in his work. It was carried away by _Nadir Shah_ when he plundered _Dilli_ in 1739.

[38] The expensive and useless canal which brought fresh water to _Dilli_, whilst the limpid and salutary stream of the _Jumna_ flowed under its walls. The advantages of irrigation to the country, through which it passed, were nothing compared to the expense of its construction.

[39] Literally, "the supreme camp or market."

[40] A Persian expression.

[41] _Shah 'Alam_ the emperor of _Dilli_, was then towards _Patna_ a tool in the hands of _Shuja'u-d-Daula, the Nawwab_ of _Lakhnau, and Kasim 'Ala Khan, the Nawwab_ of _Murshid-abad._

[42] Alluding to the confusion which reigned in _Upper Hindustan_ after the assassination of _'Alamgir_ the Second, and the flight of _Shah 'Alam. Upper Hindustan_ was then in a sad plight, ravaged alternately by the _Abdalis_, the _Marhattas_, and the _Jats_--the king a pageant, the nobles rebellious, the subjects plundered and oppressed, and the country open to every invader--though this was near 100 years ago, and although they had some government, justice, and security from 1782 to 1802, yet the country had not even then recovered from the severe shock.

[43] The word is used in the singular, both by _Mir Amman_ and the original author, _Amir Khusru_ according to a well-known rule in Persian syntax, viz., "a substantive accompanied by a numerical adjective dispenses with the plural termination," as "_haft roz_," "seven days," not "_haft rozha_. The Persian term _darwesh_, in a general sense, denotes a person who has adopted what by extreme courtesy is called a religious life, closely akin to the "mendicant friar" of the middle ages; i.e., a lazy, dirty, hypocrital vagabond, living upon the credulous public. The corresponding term in Arabic is _Fakir_; and in _Hindi_, _Jogi_.

[44] The word _Rum_ means that empire of which Constantinople is the capital, and sometimes called, in modern times, Romania. It was originally applied to the Eastern Roman Empire, and, at present, it denotes Turkey in Europe and Asia.

[45] _Naushirwan_ was a king of Persia, who died in A.D. 578. He is celebrated in oriental history for his wisdom and justice. During his reign _Muhammad_ the prophet was born. The Persian writings are full of anecdotes of _Naushirwan's_ justice and wisdom.

[46] _Hatim_ or rather _Hatim Tai_, is the name of an Arab chief, who is celebrated for his generosity and his mad adventures, in an elegant Persian work called _Kissae Hatim Tai_. This work was translated into English for the Asiatic Translation Fund in 1830.

[47] Called also _Kustuntuniya_ by the Persians, and _Istambol_, also _Islambol_, by the Turks.

[48] The _shabi barat_ is a Mahometan festival which happens on the full moon of the month of _Sha'ban_; illuminations are made at night, and fire-works displayed; prayers are said for the repose of the dead, and offerings of sweetmeats and viands made to their manes. A luminous night-scene is therefore compared to the _shabi barat_.

[49] I warrant you there were no "tickets of leave" granted in those blessed days.

[50] This means an impertinent, or rather a _chaffing_, question, like our own classic interrogation, "Does your mother know you'ra out?"

[51] It is incumbent on every good _Musalman_ to pray five times in the twenty-four hours. The stated periods are rather capriciously settled:--1st. The morning prayer is to be repeated between daybreak and sunrise; 2nd. The prayer of noon, when the sun shows a sensible declination from the meridian; 3rd. The afternoon prayer, when the sun is near the horizon that the shadow of a perpendicular object is twice it's length; 4th. The evening prayer, between sunset and close of twilight; 5th. The prayer of night, any time during the darkness. The inhabitants of Iceland and Greenland would find themselves sadly embarrassed in complying with these pious precepts, bequeathed by _Muhammad_ to the _true believers_, as they call themselves.

[52] The Asiatics consider _male_ children as the light or splendour of their house. In the original there is a play upon the word "_diya_" which, as a substantive signifies "a lamp;" and as a verbal participle it denotes "given," or "bestowed."

[53] The literal meaning is--"There is no one as the bearer of his name, and the giver of water."

[54] The Mirror Saloon, called by the Persians, and from them by the _Hindustanis, Shish Mahall_, is a grand apartment in all oriental palaces, the walls of which are generally inlaid with small mirrors, and their borders richly gilded. Those of _Dilli_ and _Agra_ are the finest in _Hinduistan_.

[55] "The messenger was the white hair in his majesty's whiskers.

[56] Called in the original, _Pain Bagh_. Most royal Asiatic gardens have a _Pain Bagh_ or lower terrace adorned with flowers, to which princes descend when they wish to relax with their courtiers.

[57] The _Diwani' Amm_, or Public Hall of Audience in eastern palaces, is a grand saloon where Asiatic princes hold a more promiscuous court than in the _Diwani Khass_, or the Private Hall of Audience.

[58] The _Musalla_, is generally in Persia a small carpet, but frequently a fine mat in _Hindustan_, which is spread for the performance of prayer. The devotee kneels and prostrates himself upon it in his act of devotion. It is superfluous to remark that the _Muhammadans_ pray with their face turned towards _Mecca_, as far as they can guess its direction. Jerusalem was the original point, but the prophet, (it is said,) in a fit of anger, changed it to _Mecca_.

[59] _Khiradmand_ means wise; as a man's name it corresponds to our "Mr. Wiseman," or as the French have it "Monsieur le Sage." It does not necessarily follow, however, that every Mr. Wiseman is a sage.

[60] The _Diwani Khass_, or Private Hall of Audience, is a grand saloon, where only the king's privy councillors or select officers of state are admitted to an audience.

[61] As Asiatic princes in general pass the most part of their time in the _haram_ or in seclusion, eunuchs are the usual carriers of messages, &c.

[62] The posture of respect, as to stand motionless like a statue, the eyes fixed on the ground, and the arms crossed over the waist.

[63] Literally, "rings or circles had formed round his eyes, and his visage had turned yellow." The term "yellow" is used among the dark-complexioned people of the East in the same sense as our word "pale," or the Latin "pallidus," to indicate fear, grief, &c.

[64] The Asiatics reckon the animal species at 18,000; a number which even the fertile genius of Buffon has not attained. Yet the probability is, that the orientals arc nearer the true mark; and the wonder is, how they acquired such correct ideas on the subject.

[65] There is a well-known Eastern saying, that, "On the part of a king, one hour's administration of justice will be of more avail to him on the day of judgment than twenty years of prayer."

[66] Literally, "_Fakirs_ and _Jogis_;" either term denotes "hermit" the former being applied to a _Musalman_, the latter to a _Hindu_.

[67] In India, the day was formerly divided into four equal portions, called _pahars_ or watches, of which the second terminated at noon; hence, _do-pahar-din_, mid-day. In like manner was the night divided; hence, _do-pahar-rat_, midnight. The first _pahar_ of the day began at sunrise, and of the night at sunset; and since the time from sunrise to noon made exactly two _pahars_, it follows that in the north of India the _pahar_ must have varied from three and a-half hours about the summer solstice, to two and a-half in winter, the _pahars_ of the night varying inversely. A shallow commentator has said that "the _pahar_ or watch is three hours, and that the day commences at six a.m.," which is altogether incorrect.

[68] The _Naubat-khana_, or the royal orchestra, is, in general, a large room over the outer gate of the palace for the martial music.

[69] _Nazars_, presents made to kings, governors, and masters, &c., on joyful occasions, and on public festivals, generally in silver and gold.

[70] Literally, "when two _pahars_ had elapsed."--V. note on _pahar_, supra.

[71] "On them," i.e., for the souls of the dead.

[72] A celebrated _Hindu_ poet of Upper _Hindustan_; his poetry is of a sombre hue, but natural and sympathetic; the simile here is, that no creature has yet survived the pressure of the heavens and the earth; the heavens, being in motion, representing the upper millstone, and the earth (supposed to be at rest), the lower millstone.

[73] A figurative expression, denoting, "I may yet have a son and heir."

[74] _Fakirs_ are holy mendicants, who devote themselves to the expected joys of the next world, and abstract themselves from those of this silly transitory scene; they are generally fanatics and enthusiasts--sometimes mad, and often hypocrites. They are much venerated by the superstitious Asiatics, and are allowed uncommon privileges, which they naturally often abuse.

[75] The _kafni_ is a kind of short shirt without sleeves, of the colour of brick dust, which _Fakirs_ wear.

[76] Literally, "paintings on a wall."

[77] The _fanus_ is a large glass shade open at the top, placed over a lamp or candle as a protection from wind, or bats, &c., when the windows are all open, as is generally the case in hot weather.

[78] The _Dev_ is a malignant spirit, one of the class called _jinn_ by the Arabs, vide Lane's "Arabian Nights," vol. i. p. 30. The _jinn_ or genii, however, occasionally behave very handsomely towards the human race, more especially towards those of the _Muhammadan_ faith.

[79] The _Ghul_ is a foul and intensely wicked spirit, of an order inferior to the _jinn_. It is said to appear in the form of any living animal it chooses, as well as in any other monstrous and terrific shape. It haunts desert places, especially burying grounds, and is said to feed on dead human bodies.

[80] This is a general exclamation when Asiatics sneeze, and with them, as with the ancients, it is an ominous sign.

[81] _Kalandars_ are a more fanatic set of _Fakirs_. Their vow is to desert wife, children, and all worldly connexions and human sympathies, and to wander about with shaven heads.

[82] The introduction of the _hukka_ is an improvement of _Mir Amman's_; as that luxury was unknown in Europe and Asia at the time of _Amir Khusru_.

[83] The term _Azad_, "free, or independent," is applied to a class of Darweshes who shave the beard, eyelashes and eyebrows. They vow chastity and a holy life, but consider themselves exempt from all ceremonial observances of the _Muhammadan_ religion.

[84] Literally, "is an immense mountain."

[85] The phrase _do zanu ho baithna_ denotes a mode of sitting peculiar, more especially, to the Persians. It consists in kneeling down and sitting back on one's heels, a posture the very reverse of _easy_, at least, so it appears to us good Christians, accustomed to the use of chairs &c.

[86] Arabia Felix, the south-west province of the peninsula.

[87] _Maliku-t-Tujjar_ means the chief of merchants; it is a Persian or Arab title. The first title the East India Company received from the court of _Dilli_ was _'Umdatu-t-Tujjar_, or the noble merchants. _Haji Khalil_, the ambassador from Persia to the Bengal government, who was killed at Bombay, was _Maliku-t-Tujjar_; and after him _Muhammad Nabi Khan_, who likewise was ambassador from the Persian court, and came to Bengal; he has since experienced the sad uncertainty of Asiatic despotism; being despoiled of his property, blinded, and turned into the streets of _Shiraz_ to beg.

[88] The peculiar dress worn by _fakirs_. V. "_Qanooni Islam"_

[89] The _seli_, or _saili_, is a necklace of thread worn as a badge of distinction by a certain class of _fakirs_.

[90] The fortieth day is an important period in _Muhammadan_ rites; it is the great day of rejoicing after birth, and of mourning after death. To dignify this number still more, sick and wounded persons are supposed, by oriental novelists, to recover and perform the ablution of cure on the fortieth day. The number "forty" figures much in the Sacred Scriptures, for example, "The flood was forty days upon the earth." The Israelites forty years in the wilderness, &c., &c.

[91] The _Fatiha_ is the opening chapter of the _Kur,an_, which, being much read and repeated, denotes a short prayer or benediction in general.

[92] This is the general mode of investiture in _Hindustan_ to offices, places, &c.; to which a _khil'at_, or honorary dress, is added.

[93] That part of a dwelling where male company are received.

[94] _Farrashes_ are servants whose duty it is to spread carpets, sweep them and the walls; place the _masnads_, and hang up the _pardas_ and _chicks_, pitch tents, &c.

[95] _Pardas_ are quilted curtains, which hang before doors, &c.

[96] _Chicks_ are curtains, or hanging screens, made of fine slips of _bamboos_, and painted and hung up before doors and windows, to prevent the persons inside from being seen, and to keep out insects; but they do not exclude the air, or the light from without. If there is no light in a room, a person may sit close to the _chick_, and not be seen by one who is without.--However, no description can convey an adequate idea of _pardas_ and _chicks_ to the mere European.

[97] I hope the reader will pardon me for the use of this old-fashioned Scottish expression which conveys the exact meaning of the original, viz., "_muft par khane-pine-wale"_, i.e, "gentlemen who eat and drink at another's cost." The English terms, "parasites," or "diners out," do not fully express the meaning, though very near it.

[98] Literally, "quaff the wine of the _Ketaki_, and pluck the flower of the rose." The _Ketaki_, a highly odoriferous flower, was used in giving fragrance to the wine.

[99] A Persian proverb, like our own "Lightly come, lightly go."

[100] A personage famed for his wealth, like the Croesus of the Greeks.

[101] The reader will observe, in the original, that the terms _rah-bat_, a "highway," and _bhent-mulakat_, "a meeting," consist each of two nouns denoting precisely the same thing, only one of them is of _Musalman_ usage, and the other _Hindu_. Such expressions are very common in the language.

[102] Literally, "black _takas_," or copper coins, in opposition to "white" or silver; an expression similar to what we, in the vernacular call "browns."

[103] _Sharbat_ is a well-known oriental beverage, made in general with vegetable acids, sugar and water; sometimes of sugar and rose water only; to which ingredients some good _Musalmans_, on the sly, add a _leettle_ rum or brandy.

[104] _Pulao_, (properly "_pilav_," as pronounced by the Persians and Turks,) is a common dish in the East. It consists of boiled rice well dried and mixed with eggs, cloves and other spices, heaped up on a plate, and inside of this savoury heap is buried a well-roasted fowl, or pieces of tender meat, such as mutton, &c.; in short, any good meat that may be procurable.

[105] _Kabab_ is meat roasted or fried with spices; sometimes in small pieces, sometimes minced, sometimes on skewers, but never in joints as with us, though they make _kababs_ of a whole lamb or kid.

[106] The _tora_ is a bag containing a thousand pieces (gold or silver). It is used in a collective sense, like the term _kisa_, or "purse," among the Persians and Turks; only the _kisa_ consists of five hundred dollars, a sum very nearly equal to 1000 _rupis_.

[107] The word in the original is _Damishk_, an Indian corruption of the Arabic _Dimashk_, which latter mode of pronunciation I have followed in my printed edition.

[108] The grand street where all the large shops are. In oriental towns of considerable size, there is generally a distinct _bazar_ for each species of goods, such as "the cloth _bazar_," "the jewellery _bazar_," &c.

[109] The merchant would have rather a puzzling voyage of it, if he went by sea from Yaman to Damascus.

[110] The sacred rupee, or piece of silver, is a coin which is dedicated to the _Imam Zamin,_ or "the guardian _Imam_, (a personage nearly allied to the guardian saint of a good Catholic), to avert evils from those who wear them tied on the arm, or suspended from the neck.

[111] To mark the forehead with _tika_, or curdled milk, is a superstitious ceremony in _Hindustan_, as a propitious omen, on beginning a voyage or journey. It is probable that the _Musulmans_ of India borrowed this ceremony, among several others, from the _Hindus_.

[112] Literally, "when half the night was on this side, and half on that."

[113] The _dopatta_ is a large piece of cloth worn by women, which covers the head and goes round the body; the act of drawing her _dopatta_ over her face is mentioned as a proof of her modesty. Men likewise wear the _dopatta_ flung over the shoulders, or wrapped round the waist. It is often of gauze and muslin.

[114] This is _Mir Amman's_ plain expression. Ferdinand Smith's translation savours somewhat of the Hibernian, viz., "She still loves him who has murdered her."

[115] "The _ghari_ is the 60th part of 24 hours, or 24 of our minutes. It may be observed that the _ghari_ was a fixed quantity, not subject to variation, like the _pahar_, which last, in the north of India, was made to vary from seven to nine _gharies_, according to the season of the year, or as it referred to the day or night in the same season. Since the introduction of European watches and clocks, the term _ghari_ is applied to the Christian hour of sixty minutes.

[116] Literally, "became such a mountain."

[117] _'Isa_ is the name of Jesus among the _Muhammadans_; who all believe, (from the New Testament, transfused into the _Kuran_,) in the resurrection of Lazarus, and the numerous cures wrought by our Saviour. This, perhaps, induced _Mir Amman_ to call the wonder-performing barber and surgeon _'Isa_.

[118] The Arabic expression is _salam 'alaikum_ or _'alaika_, i.e. "Peace be on you" or "on thee." This mode of greeting is used only towards _Musulmans_; and when it has passed between them, it is understood to be a pledge of friendly confidence and sincere good will.

[119] The _nim_ is a large and common tree in India, the leaves of which are very bitter, and used as a decoction to reduce contusions and inflammations; also to cleanse wounds.

[120] The spirit drawn from the leaves of an aromatic tree which grows in _Kashmir_, called _Bed-Mushk_; it is a tonic and exhilarating.

[121] A humble deportment when addressing superiors in India; and through complaisance, used sometimes to equals.

[122] An act of ceremony ever observed amongst the well-bred in India, when a visitor takes leave. _'Itr_ is the essence of any flower, more especially of the rose (by us corruptly called "otto of roses"); and _betel_ is a preparation of the aromatic leaf so generally used in the East, more especially in India. The moment they are introduced, it is a hint to the visitor to take leave.

[123] The _khil'at_ is a dress of honour, in general a rich one, presented by superiors to inferiors. In the zenith of the _Mughal_ empire these _khil'ats_ were expensive honours, as the receivers were obliged to make rich presents to the emperor for the _khil'ats_ they received. The _khil'at_ is not necessarily restricted to a rich dress; sometimes, a fine horse, or splendid armour, &c., may form an item of it.

[124] The word _pari_, "a fairy," is frequently used figuratively to denote a beautiful woman.

[125] _Masnad_ means literally a sort of counterpane, made of silk, cloth, or brocade, which is spread on the carpet, where the master of the house sits and receives company; it has a large pillow behind to lean the back against, and generally two small ones on each side. It also, metaphorically, implies the seat on which kings, _nawwabs_, and governors sit the day they are invested with their royalty, &c. So that to say that _Shah-'Alam_ sat on the _masnad_ on such a day, means that he was on that day invested with royalty.

[126] Asiatics divide the world into seven climes; so to reign over the seven climes means, metaphorically, to reign over the whole world; king of the seven climes was one of the titles of the Mogul emperors.

[127] Literally, "it was not in the power of eyesight to dwell upon her splendour."

[128] A Persian proverb, somewhat illustrative of a story told of a West India "nigger," whom his master used to over-flog. "Ah, massa," said Sambo, "poor man dare not vex--him damned sorry though."

[129] The _Kalam-dan,_ literally "the pen-holder," means here the small tray containing pens, inkstand, a knife, &c.

[130] _Tirpauliya_ means three arched gates; there are many such which divide grand streets in Indian cities, and may be compared to our Temple Bar in London, only much more splendid.

[131] Ethiopian, or Abyssinian slaves, are commonly called _Sidis_. They are held in great repute for honesty and attachment.

[132] The _chauk_ is in general a large square in Asiatic cities, where are situated the richest shops; it is sometimes a large wide street.

[133] In the original there is a play on the word _'alam_ which signifies "beauty," "the world," also "a multitude of people," or what the French call "tout le monde."

[134] Literally, "the observance of the [form of greeting] "_sahib salamat_," or "_salam 'alaika_," by which he had been at first accosted by his customer.--Vide note on this subject, page 41.

[135] The verb _uthna_ like the Persian _bar-khastan_ is used idiomatically in the sense of "to go away," to "vanish."

[136] Literally, "your command is on my head and eyes," a phrase imitated from the Persian "_ba sar o chashm_."

[137] The phrase "_rah dekhna_," literally to look at the road," (by which a person is expected to come;) hence, very naturally and idiomatically it signifies "to be anxiously waiting for one." Again, _rah dikhana_ is the causal form, signifying "to make one wait," of "keep one waiting."

[138] The word _janwar_ means "an animal," in general; but it is frequently used in the more restricted sense of "a bird".

[139] The "evil eye" is a supersitious motion entertained by the ignorant in _all_ countries even until this day. The Asiatics suppose that uncommon qualities of beauty, fortune or health, raise an ominous admiration admiration, which injures the possessor. To tell parents that their children are stout and healthy, is a _mal-à-propos_ compliment; also to congratulate women on their healthy appearance is often unwelcome; the same ridiculous and supersitious accompany all admiration of beauty, fortune, &c. For this reason the visitor, in this case, do not compliment his host on the beauty of his person or the splendour of his dress; but instead make use of the above exclamation.

[140] A celebrated musical performer in upper _Hindustan_, and considered as the first in his art. He lived in the reign of _Akbar_, somo 300 years ago.

[141] A celebrated singer in upper _Hindustan_, who lived about 600 years ago. _Tan-Sen_ and _Ba,ora_ are still held in the highest reverence by singers and musical performers. In the original, there is a play on the words to _tan_ and _ba,ora_ which scarcely needs to be pointed out.

[142] The original is, "_jis Ki itni ta'rif aur ishtiyak zahir kiya_," where the word _kiya_ agrees with _ishtiyak_ only, being the noun nearest. A shallow critic would be apt to say that this is bad grammar.

[143] "_La haul parhna_," to repeat or recite the "_La haul_," or more fully, "_La haul wa la kuwwat illa b-Illahi;_" meaning, "there is no power nor strength but in God." An exclamation used by _Musalmans_ in cases of sudden surprise, misfortune, &c.

[144] The insignia of state among the grandees of India.

[145] The _gulab-pash_ is a silver or gold utensil, like a French bottle, to sprinkle rose water on the company; the _'itr-dan_ one to hold essences, and _pik-duns_ are of brass or silver to spit in, called by the French _crachoirs_.