Chapter II: Introduction

Very little is known about the authoress of this interesting book. She is reticent about the affairs of her husband and of herself, and inquiries recently made at Lucknow, at the India Office, and in other likely quarters in England, have added little to the scanty information we possess about her.

The family of her husband claimed to be of Sayyid origin, that is to say, to be descended from the martyrs, Hasan and Husain, the sons of Fatimah, daughter of the Prophet, by her marriage with her cousin-german, 'Ali. The father-in-law of the authoress, Mir Haji Shah, of whom she speaks with affection and respect, was the son of the Qazi, or Muhammadan law-officer, of Ludhiana, in the Panjab. During his boyhood the Panjab was exposed to raids by the Mahrattas and incursions of the Sikhs. He therefore abandoned his studies, wandered about for a time, and finally took service with a certain Raja--where she does not tell us--who was then raising a force in expectation of an attack by the Sikhs. He served in at least one campaign, and then, while still a young man, made a pilgrimage thrice to Mecca and Kerbela, which gained him the title of Haji, or pilgrim. While he was in Arabia he fell short of funds, but he succeeded in curing the wife of a rich merchant who had long suffered from a serious disease. She provided him with money to continue his journey. He married under romantic circumstances an Arab girl named Fatimah as his second wife, and then went to Lucknow, which, under the rule of the Nawabs, was the centre in Northern India of the Shi'ah sect, to which he belonged. Here he had an exciting adventure with a tiger during a hunting party, at which the Nawab, Shuja-ud-daula, was present. He is believed to have held the post of Peshnamaz, or 'leader in prayer', in the household of the eunuch, Almas 'Ali Khan, who is referred to by the authoress.

His son was Mir Hasan 'Ali, the husband of the authoress. The tradition in Lucknow is that he quarrelled with his father and went to Calcutta, where he taught Arabic to some British officers and gained a knowledge of English. We next hear of him in England, when in May 1810 he was appointed assistant to the well-known oriental scholar, John Shakespear, professor of Hindustani at the Military College, Addiscombe, from 1807 to 1830, author of a dictionary of Hindustani and other educational works. Mention is made of two cadets boarding with Mir Hasan 'Ali, but it does not appear from the records where he lived. After remaining at the College for six years he resigned his appointment on the ground of ill-health, with the intention of returning to India. He must have been an efficient teacher, because, on his resignation, the East India Company treated him with liberality. He received a gift of £50 as a reward for his translation of the Gospel of St. Matthew, and from the Court minutes it appears that on December 17, 1816, it was resolved to grant him 100 guineas to provide his passage and £100 for equipment. Further, the Bengal Government was instructed to furnish him on his arrival with means to reach his native place, and to pay him a pension of Rs. 100 _per mensem_ for the rest of his life.[1]

A tradition from Lucknow states that he was sent to England on a secret mission, 'to ask the Home authorities to accept a contract of Oudh direct from Nasir-ud-din Haidar, who was quite willing to remit the money of contract direct to England instead of settling the matter with the British Resident at Lucknow'. It is not clear what this exactly means. It may be that the King of Oudh, thinking that annexation was inevitable, may have been inclined to attempt to secure some private arrangement with the East India Company, under which he would remain titular sovereign, paying a tribute direct to the authorities in England, and that he wished to conduct these negotiations without the knowledge of the Resident at Lucknow. There does not seem to be independent evidence of this mission of Mir Hasan 'Ali, and we are told that it was, as might have been expected, unsuccessful.

No mention is made of his wife in the official records, and I have been unable to trace her family name or the date and place of her marriage. Mir Hasan 'Ali and his wife sailed for Calcutta, and travelled to Lucknow via Patna. She tells little of her career in India, save that she lived there for twelve years, presumably from 1816 to 1828, and that eleven years of that time were spent in the house of her father-in-law at Lucknow. In the course of her book she gives only one date, September 18, 1825, when her husband held the post of Tahsildar, or sub-collector of revenue, at Kanauj in the British district of Farrukhabad. No records bearing on his career as a British official are forthcoming. Another Lucknow tradition states that on his arrival at the Court of Oudh from England he was, on the recommendation of the Resident, appointed to a post in the King's service on a salary of Rs. 300 per annum. Subsequently he fell into disgrace and was obliged to retire to Farrukhabad with the court eunuch, Nawab Mu'tamad-ud-daula, Agha Mir.

With the restoration of Agha Mir to power, Hasan 'Ali returned to Lucknow, and was granted a life pension of Rs. 100 _per mensem_ for his services as Darogha at the Residency, and in consideration of his negotiations between the King and the British Government or the East India Company.

From the information collected at Lucknow it appears that he was known as Mir Londoni, 'the London gentleman', and that he was appointed Safir, or Attaché, at the court of King Ghazi-ud-din Haidar, who conferred upon him the title of Maslaha-ud-daula, 'Counsellor of State'. By another account he held the post of Mir Munshi, head native clerk or secretary to the British Resident.

One of the most influential personages in the court of Oudh during this period was that stormy petrel of politics, Nawab Hakim Mehndi. He had been the right-hand man of the Nawab Sa'adat Ali, and on the accession of his son Ghazi-ud-din Haidar in 1814 he was dismissed on the ground that he had incited the King to protest against interference in Oudh affairs by the Resident, Colonel Baillie. The King at the last moment became frightened at the prospect of an open rupture with the Resident. Nawab Hakim Mehndi was deprived of all his public offices and of much of his property, and he was imprisoned for a time. On his release he retired into British territory, and in 1824 he was living in magnificent style at Fatehgarh. In that year Bishop Heber visited Lucknow and received a courteous letter from the Nawab inviting him to his house at Fatehgarh. He gave the Bishop an assurance 'that he had an English housekeeper, who knew perfectly well how to do the honours of his establishment to gentlemen of her own nation. (She is, in fact, a singular female, who became the wife of one of the Hindustani professors at Hertford, now the Hukeem's dewan,[2] and bears, I believe, a very respectable character.)' The authoress makes no reference to Hakim Mehndi, nor to the fact that she and her husband were in his employment.

The cause of her final departure from India is stated by W. Knighton in a highly coloured sketch of court life in the days of King Nasir-ud-daula, _The Private Life of an Eastern King_, published in 1855. 'Mrs. Meer Hassan was an English lady who married a Lucknow noble during a visit to England. She spent twelve years with him in India, and did not allow him to exercise a Moslem's privilege of a plurality of wives. Returning to England afterwards on account of her health, she did not again rejoin him.'[3] The jealousy between rival wives in a polygamous Musalman household is notorious. 'A rival may be good, but her son never: a rival even if she be made of dough is intolerable: the malice of a rival is known to everybody: wife upon wife and heartburnings'--such are the common proverbs which define the situation. But if her separation from her husband was really due to this cause, it is curious that in her book she notes as a mark of a good wife that she is tolerant of such arrangements. 'She receives him [her husband] with undisguised pleasure, although she has just before learned that another member has been added to his well-peopled harem. The good and forbearing wife, by this line of conduct, secures to herself the confidence of her husband, who, feeling assured that the amiable woman has an interest in his happiness, will consult her and take her advice in the domestic affairs of his children by other wives, and even arrange by her judgement all the settlements for their marriages, &c. He can speak of other wives without restraint--for she knows he has others--and her education has taught her that they deserve her respect in proportion as they contribute to her husband's happiness.'[4]

It is certainly noticeable that she says very little about her husband beyond calling him in a conventional way 'an excellent husband' and 'a dutiful, affectionate son'. There is no indication that her husband accompanied her on her undated visit to Delhi, when she was received in audience by the King, Akbar II, and the Queen, who were then living in a state of semi-poverty. She tells us that they 'both appeared, and expressed themselves, highly gratified with the visit of an English lady, who could explain herself in their language without embarrassment, or the assistance of an interpreter, and who was the more interesting to them from the circumstance of being the wife of a Syaad'.[5]

From inquiries made at Lucknow it has been ascertained that Mir Hasan 'Ali had no children by his English wife. By one or more native wives he had three children: a daughter, Fatimah Begam, who married a certain Mir Sher 'Ali, of which marriage one or more descendants are believed to be alive; and two sons, Mir Sayyid 'Ali or Miran Sahib, said to have served the British Government as a Tahsildar, whose grandson is now living at Lucknow, and Mir Sayyid Husain, who became a Risaldar, or commander of a troop, in one of the Oudh Irregular Cavalry Regiments. One of his descendants, Mir Agha 'Ali Sahib, possesses some landed property which was probably acquired by the Risaldar. After the annexation of Oudh Mir Hasan 'Ali is said to have been paid a pension of Rs. 100 _per mensem_ till his death in 1863.

It is also worthy of remark that she carefully avoids any reference to the palace intrigues and maladministration which prevailed in Oudh during the reigns of Ghazi-ud-din Haidar and Nasir-ud-din Haidar, who occupied the throne during her residence at Lucknow. She makes a vague apology for the disorganized state of the country: 'Acts of oppression may sometimes occur in Native States without the knowledge even, and much less by the command of, the Sovereign ruler, since the good order of the government mainly depends on the disposition of the Prime Minister for the time being'[6]--a true remark, but no defence for the conduct of the weak princes who did nothing to suppress corruption and save their subjects from oppression.

Little is known of the history of Mrs. Mir Hasan 'Ali after her arrival in England. It has been stated that she was attached in some capacity to the household of the Princess Augusta, who died unmarried on September 22, 1840.[7] This is probable, because the list of subscribers to her book is headed by Queen Adelaide, the Princess Augusta, and other ladies of the Royal Family. She must have been in good repute among Anglo-Indians, because several well-known names appear in the list: H.T. Colebrooke, G.C. Haughton, Mordaunt Ricketts and his wife, and Colonel J. Tod.

The value of the book rests on the fact that it is a record of the first-hand experiences of an English lady who occupied the exceptional position of membership of a Musalman family. She tells us nothing of her friends in Lucknow, but she had free access to the houses of respectable Sayyids, and thus gained ample facilities for the study of the manners and customs of Musalman families. Much of her information on Islam was obtained from her husband and his father, both learned, travelled gentlemen, and by them she was treated with a degree of toleration unusual in a Shi'ah household, this sect being rigid and often fanatical followers of Islam. She was allowed to retain a firm belief in the Christian religion, and she tells us that Mir Haji Shah delighted in conversing on religious topics, and that his happiest time was spent in the quiet of night when his son translated to him the Bible as she read it.[8]

Her picture of zenana life is obviously coloured by her frank admiration for the people amongst whom she lived, who treated her with respect and consideration. It is thus to some extent idyllic. At the same time, it may be admitted that she was exceptionally fortunate in her friends. Her sketch may be usefully compared with that of Mrs. Fanny Parks in her charming book, _The Wanderings of a Pilgrim in Search of the Picturesque_. Mrs. Parks had the advantage of having acquired a literary knowledge of Hindustani, while Mrs. Mir Hasan 'Ali, to judge from the way in which she transliterates native words, can have been able to speak little more than a broken patois, knew little of grammar, and was probably unable to read or write the Arabic character. Colonel Gardner, who had wide and peculiar experience, said to Mrs. Parks: 'Nothing can exceed the quarrels that go on in the zenana, or the complaints the begams make against each other. A common complaint is "Such a one has been practising witchcraft against me". If the husband make a present to one wife, if it be only a basket of mangoes, he must make the same exactly to all the other wives to keep the peace. A wife, when in a rage with her husband, if on account of jealousy, often says, "I wish I were married to a grass-cutter," i.e. because a grass-cutter is so poor that he can only afford to have one wife.'[9] Mrs. Parks from her own experience calls the zenana 'a place of intrigue, and those who live within four walls cannot pursue a straight path; how can it be otherwise, when so many conflicting passions are called forth?'[10] She adds that 'Musalmani ladies generally forget their learning when they grow up, or they neglect it. Everything that passes without the four walls is repeated to them by their spies; never was any place so full of intrigue, scandal, and chit-chat as a zenana.'[11] When she visited the Delhi palace she remarks: 'As for beauty, in a whole zenana there may be two or three handsome women, and all the rest remarkably ugly.'[12] European officers at the present day have no opportunities for acquiring a knowledge of the conditions of zenana life; but from the rumours that reach them they would probably accept the views of Mrs. Parks in preference to those of Mrs. Mir Hasan 'Ali.

Though her opinions on the life of Musalman ladies is to some extent open to criticism, and must be taken to apply only to the exceptional society in which she moved, her account of the religious feasts and fasts, the description of the marriage ceremonies and that of the surroundings of a native household are trustworthy and valuable. Some errors, not of much importance and probably largely due to her imperfect knowledge of the language, have been corrected in the notes of the present edition. It must also be understood that her knowledge of native life was confined to that of the Musalmans, and she displays no accurate acquaintance with the religion, life or customs of the Hindus. The account in the text displays a bias in favour of the Shi'ah sect of Musalmans, as contrasted with that of the Sunnis. For a more impartial study of the question the reader is referred to Sir W. Muir, _Annals of the Early Caliphate, The Caliphate_, and to Major R.D. Osborn, _Islam under the Khalifs of Baghdad_.

[1] Col. H.M. Vibart, _Addiscombe_, pp. 39, 41, 42.

[2] _Diwan_, chief agent, manager.

[3] p. 208.

[4] p. 182.

[5] p. 290.

[6] p. 227.

[7] _Calcutta Review_, ii. 387.

[8] pp. 80, 422.

[9] Vol. i, pp. 230, 453.

[10] i. 391.

[11] i. 450.

[12] ii. 215.

CONTENTS

INTRODUCTORY LETTER

LETTER I

Introductory Remarks.--The characteristic simplicity of manners
exhibited in Native families.--Their munificent charity.--The Syaads.
Their descent, and the veneration paid to them.--Their pride of
birth.--Fast of Mahurrum.--Its origin.--The Sheahs and
Soonies.--Memorandum of distances.--Mount Judee (Judea), the
attributed burying-place of Adam and Noah.--Mausoleum of Ali.--Tomb
of Eve.--Meer Hadjee Shah.

LETTER II

Celebration of Mahurrum.--The Tazia.--Mussulmaun Cemeteries.--An
Emaum-baarah.--Piety of the ladies.--Self-inflicted abstinence and
privations endured by each sex.--Instances of the devotional zeal of
the Mussulmauns.--Attempted infringement on their religious
formalities.--The Resident at Lucknow.--Enthusiastic ardour of the
poor.--Manner of celebrating the Mahurrum in opposition to the
precepts of the Khoraun.--Mosque and Emaum-baarah contrasted.--The
supposition of Mussulmauns practising idolatry confuted.

LETTER III

Continuation of Mahurrum.--Consecration of Banners.--Durgah at
Lucknow.--Its origin explained.--Regarded with peculiar
veneration.--The Nuwaub vows to build a new one.--Its
description.--Procession to the Durgah.--Najoomies.--Influence
possessed and practised by them.--Eunuchs.--Anecdotes of some having
attained great honours and wealth.--Presents bestowed upon them
generally revert to the donor.--Rich attire of male and female
slaves...Page 32

LETTER IV

Mahurrum concluded.--Night of Mayndhie.--Emaum-baarah of the King of
Oude.--Procession to Shaah Nudghiff.--Last day of
Mahurrum.--Chattahs.--Musical instruments.--Zeal of the Native
gentlemen.--Funeral obsequies over the Tazia at
Kraabaallah.--Sentiments of devout Mussulmauns.--The fast followed by
acts of charity.--Remarks on the observance of Mahurrum...Page 42

LETTER V

Time.--How divided in Hindoostaun.--Observances after
Mahurrum--Luxuries and enjoyments resumed.--Black dye used by the
ladies.--Their nose-ring.--Number of rings worn in their ears.--Mode
of dressing their hair.--Aversion to our tooth-brushes.--Toilet of
the ladies.--The Pyjaamahs.--The Ungeeah (bodice).--The Courtie.--The
Deputtah.--Reception of a superior or elder amongst the
ladies.--Their fondness for jewels.--Their shoes.--The state of
society amongst the Mussulmaun ladies.--Their conversational
endowments.--Remark upon the fashion and duty of beards...Page 55

LETTER VI

The Mussulmaun religion.--Sectarians.--Their difference of
faith.--History of the Soonies.--The Caliphas Omir, Osman, Aboubuker,
&c.--Mahumud's parting charge to Ali.--Omir's jealousy of Ali.--The
Khoraun.--How compiled.--The Calipha Omir held in detestation.--Creed
of the Sheahs.--Funeral service.--Opinions of the Mussulmauns
respecting the Millennium.--The foundation of their faith
exhibited.--Sentiments of the most devout followers of
Mahumud.--Bridge of Sirraat, the Scales, &c., explained.--Emaum
Mhidhie.--Prophecy of his reappearance.--Its early fulfilment
anticipated.--Discourse with Meer Hadjee Shaah on this
subject...Page 66

LETTER VII

Namaaz (daily prayer).--The Mussulmaun prayers.--Their different
names and times.--Extra prayer-service.--The Mosque.--Ablutions
requisite previous to devotion.--Prostrations at prayers.--Mosque
described.--The Mussulmaun's Sabbath.--Its partial observance.--The
amusements of this life not discontinued on the Sabbath.--Employment
of domestics undiminished on this day.--Works of importance then
commenced.--Reasons for appropriating Friday to the Sabbath.--The
Jews opposed to Mahumud.--The Prophet receives instructions from the
angel Gabriel.--Their import and definition.--Remarks of a
Commentator on the Khoraun.--Prayer of intercession.--Pious
observance of Christmas day by a Native Lady.--Opinions entertained
of our Saviour.--Additional motives for prayer.--David's Mother's
prayer.--Anecdote of Moses and a Woodcutter.--Remarks upon the piety
and devotion of the female Mussulmauns...Page 82

LETTER VIII

The Fast of Rumzaun.--Motives for its strict observance.--Its
commencement and duration.--Sentiments of Meer Hadjee Shaah on the
day of fasting.--Adherence of the females to the observing this
fast.--How first broken.--Devout persons extend the term to forty
days.--Children permitted to try their zeal.--Calamitous effects of
the experiment.--Exemptions from this duty.--Joyful termination of
the fast.--Celebration of Eade on the last day.--The
Nuzza.--Nautchwomen and Domenie.--Surprise of the Natives at European
dancing.--Remarks on their Music.--Anecdotes of Fatima.--The
Chuckee...Page 98

LETTER IX

The Hadje (Pilgrimage to Mecca).--Commanded to be performed by
Mahumud.--Eagerness of both, sexes to visit the Prophet's
tomb.--Qualifications requisite for the undertaking.--Different
routes from India to Mecca.--Duties of the pilgrims at the Holy
House.--Mecca and its environs.--Place of Abraham.--The
Bedouins.--Anecdote of a devotee and two pilgrims.--A Bedouin Arab
and the travellers to Mecca.--The Kaabah (Holy
House).--Superstitious regard to a chain suspended there.--Account of
the gold water-spout.--Tax levied on pilgrims visiting the tomb of
Mahumud by the Sheruff of Mecca.--Sacred visit to the tombs of Ali,
Hasan, and Hosein.--The importance attached to this duty.--Travellers
annoyed by the Arabs.--An instance recorded.--The Nudghiff
Usheruff.--Anecdotes of Syaad Harshim...Page 112

LETTER X

The Zuckhaut (God's portion).--Syaads restricted the benefit of this
charity.--The Sutkah.--The Emaum's Zaumunee (protection).--The Tenths,
or Syaads' Due.--Mussulmauns attribute thanks to God only, for all
benefits conferred.--Extracts from the 'Hyaatool Kaaloob'.--Mahumud's
advice.--His precepts tend to inculcate and encourage
charity.--Remarks on the benevolence of Mussulmauns...Page 135

LETTER XI

Mussulmaun festivals.--Buckrah Eade.--Ishmael believed to have been
offered in sacrifice by Abraham and not Isaac.--Descent of the
Mussulmauns from Abraham.--The Eade-gaarh.--Presentation of
Nuzzas.--Elephants.--Description of the Khillaut (robe of
honour).--Customs on the day of Buckrah Eade.--Nou-Roze (New Year's
Day).--Manner of its celebration.--The Bussund (Spring-colour).--The
Sah-bund.--Observances during this month.--Festival of the New
Moon.--Superstition of the Natives respecting the influence of the
Moon.--Their practices during an eclipse.--Supposed effects of the
Moon on a wound.--Medicinal application of lime in
Hindoostaun.--Observance of Shubh-burraat.

LETTER XII

The Zeenahnah.--Its interior described.--Furniture, decorations,
&c.--The Purdah (curtains).--Bedstead.--The Musnud (seat of
honour).--Mirrors and ornamental furniture disused.--Display on
occasions of festivity.--Observations on the Mussulmaun
Ladies.--Happiness in their state of seclusion.--Origin of secluding
females by Mahumud.--Anecdote.--Tamerlane's command prohibiting
females being seen in public.--The Palankeen.--Bearers.--Their
general utility and contentedness of disposition.--Habits peculiar to
Mussulmaun Ladies.--Domestic arrangements of a Zeenahnah.--Dinner
and its accompanying observances.--The Lota and Lugguns.--The
Hookha.--Further investigation of the customs adopted in
Zeenahnahs...Page 163

LETTER XIII

Plurality of wives.--Mahumud's motive for permitting this
privilege.--State of society at the commencement of the Prophet's
mission.--His injunctions respecting marriage.--Parents invariably
determine on the selection of a husband.--First marriages attended by
a public ceremony.--The first wife takes precedence of all
others.--Generosity of disposition evinced by the Mussulmaun
ladies.--Divorces obtained under certain restrictions.--Period of
solemnizing marriage.--Method adopted in choosing a husband or
wife.--Overtures and contracts of marriage, how regulated.--Mugganee,
the first contract.--Dress of the bride elect on this occasion.--The
ceremonies described as witnessed.--Remarks on the bride.--Present
from the bridegroom on Buckrah Eade... Page 179

LETTER XIV

Wedding ceremonies of the Mussulmauns.--The new or full moon
propitious to the rites being concluded.--Marriage settlements
unknown.--Control of the wife over her own property.--Three days and
nights occupied in celebrating the wedding.--Preparations previously
made by both families.--Ostentatious display on these occasions.--Day
of Sarchuck.--Customs on the day of Mayndhie.--Sending Presents.--Day
of Baarraat.--Procession of the bridegroom to fetch the bride.--The
bride's departure to her new home.--Attendant ceremonies
explained.--Similarity of the Mussulmaun and Hindoo
ceremonies.--Anecdote of a Moollah.--Tying the Narrah to the
Moosul...Page 195

LETTER XV

On the birth and management of children in Hindoostaun.--Increase of
joy on the birth of a Son.--Preference generally shown to male
children.--Treatment of Infants.--Day of Purification.--Offerings
presented on this occasion to the child.--The anniversary of the
birthday celebrated.--Visit of the father to the Durgah.--Pastimes of
boys.--Kites.--Pigeons.--The Mhogdhur.--Sword-exercise.--The Bow and
Arrows.--The Pellet-bow.--Crows.--Sports of Native
gentlemen.--Cock-fighting.--Remarks upon horses, elephants, tigers,
and leopards.--Pigeon-shooting.--Birds released from captivity on
particular occasions.--Reasons for the extension of the royal
clemency in Native Courts.--Influence of the Prime Minister in the
administration of justice...Page 210

LETTER XVI

Remarks on the trades and professions of Hindoostaun.--The
Bazaars.--Naunbye (Bazaar cook).--The Butcher, and other
trades.--Shroffs (Money-changers).--Popular cries in Native
cities.--The articles enumerated and the venders of them
described.--The Cuppers.--Leechwomen.--Ear-cleaners.--Old
silver.--Pickles.--Confectionery.--Toys.--Fans.--Vegetables and
fruit.--Mangoes.--Melons.--Melon-cyder.--Fish.--Bird-catcher.--The
Butcher-bird, the Coel, and Lollah.--Fireworks.--Parched
corn.--Wonder-workers.--Snakes.--Anecdote of the Moonshie and the
Snake-catcher.--The Cutler.--Sour curds.--Clotted
cream.--Butter.--Singular process of the Natives in making
butter.--Ice.--How procured in India.--Ink.--All writing dedicated to
God by the Mussulmauns.--The reverence for the name of God.--The
Mayndhie and Sulmah...Page 228

LETTER XVII

Seclusion of Females.--Paadshah Begum.--The Suwaarree.--Female
Bearers.--Eunuchs.--Rutts.--Partiality of the Ladies to Large
retinues.--Female Companions.--Telling the Khaunie.--Games of the
Zeenahnah.--Shampooing.--The Punkah.--Slaves and
slavery.--Anecdote.--The Persian Poets.--Fierdowsee.--Saadie, his
'Goolistaun'.--Haafiz.--Mahumud Baarkur.--'Hyaatool
Kaaloob'.--Different manner of pronouncing Scripture names...Page 248

LETTER XVIII

Evils attending a residence in India.--Frogs.--Flies.--Blains.--
Musquitoes.--The White Ant.--The Red Ant.--Their destructive
habits.--A Tarantula.--Black Ants.--Locusts.--Superstition of the
Natives upon their appearance.--The Tufaun, or Haundhie
(tempest).--The rainy season.--Thunder and lightning.--Meteors.--
Earthquakes.--A city ruined by them.--Reverence of the Mussulmauns
for saints.--Prickly heat.--Cholera Morbus.--Mode of
Treatment.--Temperance the best remedy.--Recipe...Page 258

LETTER XIX

Kannoge.--Formerly the capital of Hindoostaun.--Ancient
castle.--Durability of the bricks made by the aborigines.--Prospect
from the Killaah (castle).--Ruins.--Treasures found therein.--The
Durgah Baallee Peer Kee.--Mukhburrahs.--Ancient Mosque.--Singular
structure of some stone pillars.--The Durgah Mukdoom
Jhaunneer.--Conversions to the Mussulmaun Faith.--Anecdote.--Ignorance
of the Hindoos.--Sculpture of the Ancients.--Mosque inhabited by
thieves.--Discovery of Nitre.--Method of extracting it.--Conjectures
of its produce.--Residence in the castle.--Reflections...Page 274

LETTER XX

Delhi.--Description of the city.--Marble hall--The Queen's Mahul
(palace).--Audience with the King and Queen.--Conversation with
them.--Character of their Majesties.--Visit to a
Muckburrah.--Soobadhaars.--The nature of the office.--Durgah of Shah
Nizaam ood deen.--Tomb of Shah Allum.--Ruins in the vicinity of Delhi.
--Antique pillars (Kootub).--Prospect from its galleries.--Anecdotes
of Juangheer and Khareem Zund...Page 289

LETTER XXI

Natural Productions of India.--Trees, shrubs, plants, fruits,
&c.--Their different uses and medicinal qualities.--The Rose.--Native
medical practice.--Antidote to Hydrophobia.--Remedy for the venom of
the Snake.--The Chitcherah (Inverted thorn).--The Neam-tree.--The
Hurrundh (Castor-tree).--The Umultass (Cassia-tree).--The
Myrtle.--The Pomegranate.--The Tamarind.--The Jahmun.--The
Mango.--The Sherrefah.--White and red Guavers.--The Damascus Fig.--The
Peach, and other Fruits.--The Mahdhaar (Fire-plant).--The Sirrakee and
Sainturh (Jungle-grass).--The Bamboo, and its various uses
enumerated...Page 304

LETTER XXII

Monkeys.--Hindoo opinions of their Nature.--Instances of their
sagacity.--Rooted animosity of the Monkey tribe to the
snake.--Cruelty to each other when maimed.--The female remarkable for
affection to its young.--Anecdotes descriptive of the belief of the
Natives in the Monkey being endowed with reason.--The Monkeys and the
Alligator.--The Traveller and the Monkeys.--The Hindoo and the
Monkey...Page 324

LETTER XXIII

The Soofies.--Opinion of the Mussulmauns concerning Solomon.--The
Ood-ood.--Description of the Soofies and their sect.--Regarded with
great reverence.--Their protracted fasts.--Their opinion esteemed by
the Natives.--Instance of the truth of their predictions.--The Saalik
and Majoob Soofies.--The poets Haafiz and Saadie.--Character and
attainments of Saadie.--His 'Goolistaun'.--Anecdotes descriptive of
the origin of that work.--Farther remarks on the character and
history of Saadie.--Interesting anecdotes illustrative of his virtues
and the distinguishing characteristics of the Soofies...Page 331

LETTER XXIV

The Soofies continued.--Eloy Bauxh.--Assembly of Saalik
Soofies.--Singular exhibition of their zeal.--Mystery of Soofeism.--The
terms Soofie and Durweish explained.--Anecdote of Shah Sherif.--Shah
Jee and the Paltaan.--Dialogue on death between Shah Jee and his
wife.--Exemplary life of his grandson.--Anecdote of a Mussulmaun
lady.--Reflections on modern Hindoos.--Anecdotes of Shah ood Dowlah
and Meer Nizaam...Page 348

LETTER XXV

Mussulmaun Devotees.--The Chillubdhaars.--Peculiar mode of
worship.--Propitiatory offerings.--Supposed to be invulnerable to
fire.--The Maadhaars or Duffelees.--Character of the
founder.--Pilgrimage to his tomb.--Females afflicted on visiting
it.--Effects attributed to the violation of the sanctuary by a
foreigner.--Superstition of the Natives.--Anecdote of Sheikh Suddoo
and the Genii.--The way of the world exemplified, a Khaunie
(Hindoostaunie fable).--Moral fable.--The King who longed for
fruit...Page 370

LETTER XXVI

Superstition of the Natives.--Fair annually kept by Hindoos.--Supposed
practice of witchcraft by an old woman.--Assaulted by an infuriated
populace.--Rescued by a Native gentleman.--He inquires their reasons
for persecuting her.--Is instrumental in appeasing their
malignity.--Endeavours to remove their prejudice.--Proneness of
Asiatics to superstition.--Opinion of a Mussulmaun on the influence
of evil spirits.--Account of a woman possessed by an evil
spirit.--Dialogue with her during the paroxysms of her
affliction.--Means used for her recovery.--Further allusions to the
false notions of the Natives respecting supernatural agency...Page 387