EXPLANATORY NOTES.

“Nanak.”—This founder of the religious and warlike commonwealth of the Sikhs is so fully referred to by the able historians, “Hunter” and “Elphinstone,” that there is little new to tell of him beyond the folk-lore of the district to which these tales refer.

He flourished about the end of the fifteenth century, was a disciple of “Kabir,” and was a sort of Hindu deist, with universal toleration to all sects.

He is said to have ridiculed the religious washings and ablutions of the Brahmins by telling his hearers that if water will take you to Heaven, then what holy creatures the fish and frogs must be who are for ever in the water.

The religious divisions of the Sikhs are many, the principal being the Oodhāssee, Baydhee, Thayun, Bhullay, Sodhee, Akālis, Nahung, Giannee, Soothra, Ghoee, Bhaie, Nirmale, Naga, Mujbee, or Rung, Raytay, Guru ki bētah. In the time of their Gurus, Har Govind and Govind Singh Govind, the Sikhs assumed the title of “Singh,” signifying a champion or lion.

A tale is told in the Hazara district that “Nanak” once went in disguise to Mecca. Absorbed in his reflections, he lay down to rest for the night, and quite forgot that his feet were turned towards the “kaaba,” which is an insult to the Moslems.

He was aroused by a devout follower of the Prophet, and at once taxed with his breach of reverence and respect, and asked who and what he was.

“Nanak” replied,

Hindu kahen to marianh

Mussulman bhi na

Panj tutt ka pûthlâ

“Nanak” mera nâm.

Which translated will read,

If I say I am a Hindu you will kill me straight,

Though Mahomedan I cannot call myself;

I am rather a personation of the Five elements,

And my name is “Nanak.”

Another anecdote is given, viz., that when he visited the Chenāab on his way to Mūltān, he very much enraged some “Jogis,” a description of recluse penitents, who by means of mental and corporeal mortifications acquire the command over the powers of nature, as stated in previous notes.

These men did all they could by their powers of enchantments to terrify him. They assumed the shape of wild beasts and snakes, fell from Heaven in a shower of fire, and tore away the stars.

“Nanak” remained tranquil, and said, “A holy man needs no defence from such things; his defence is in the purity of his doctrine, and though the world may change, the Creator of it is immutable.”

These words brought them to his feet, and caused their miracles and enchantments to cease as if by magic.

“Blind beggar.”—Many of the blind amongst the Mahomedans are styled “Hafiz,” which literally signifies in Arabic those of retentive memory, and who know the Qorân, or Furkān, by heart: “Furkān” meaning the book which distinguishes truth from falsehood.

These men live upon the alms of the faithful, and on festival days are employed to repeat the Qorân, being fed from day to day, and at the conclusion of the festival they are presented with a whole suit of clothes, from head to foot.

Occasionally they are known to earn money by lacing “charpais” with string or tape, which is quite an industry with them.

A blind man from the village of “Sheerka” used to be able to wander about in the jungle, and find his way back to his hut. He was familiar with the cries of many beasts and birds, and would imitate them most correctly.

If asked to thread a needle this man would place the needle and cotton beneath his tongue, and in a very short time pass the thread through the eye of the needle.

“Kummul.”—From the Sanscrit word “Kammal,” meaning literally a blanket. It is made of coarse wool, loosely woven and soft in texture; the word in its second signification meaning “soft.” A small blanket is called a “Kumli.” In the winter, farmers and others in the district, wear them over their other clothes.

In days long gone by, when the district was under a native yoke, anyone found wearing a blanket, or as it was then locally called, a “Bhūra,” was liable to be pressed to labour for the State; so the farmers had a saying amongst themselves which ran thus:

Vassay meenh thay Bhoorah sheenh

Pavay Pallâh thay Bhoorah Shâllah

Yekho gul Bhoorah dhee marree

Thruth nappoundhâ Veegaree

TRANSLATION.

In the rains the blanket is as tough as a tiger;

In the cold the blanket has the place of a shawl;

It has, alas, but one reproach:

Seen on, whether far or near, ’tis the signal to be seized for work.

“Wallet.”—In the original, the word is “Jhūli,” from the Hindustani language. It is carried over the arm by Fakirs and others.

“Sword.”—In the original, “Tulwar,” from the Sanscrit, and sometimes as “Turwar,” a scimitar or sword. It is said that excellent swords used to be made at a place called Bunnū. To be wounded by one of them was thus expressed:

Lage Bunnoo Thaypah kanoo Bunnoo.

TRANSLATED THUS:

“Cut with a Bunnoo sword, of what use then to strap the wound?”

Note.—The natives of the East often worship their swords and weapons, and it is known especially to be common in the Northern districts of India, and also among the Mahomedans in the Malay Peninsula (vide Crooke, and McNair’s “Perak and the Malays”, page 247). It is indeed a sort of fetish, and a belief that some mysterious power lurks within them.

In a village in the Jhelum district, there lived a noted ironsmith of the name of Aruf, who was famed for his sword blades, and the blades were termed Arfi, after his name.

Before anyone purchased a sword from him he would take a ramrod from a matchlock, and by a particular cut he would sever it in two, saying, “If it will cut iron, surely it will kill any man.”

He was so proud of his power that his daughter thought to humble him, so she asked if he would demonstrate to her how he made the wonderful cut. He agreed, and she, secreting behind her a small cane sought occasion to balk him. Just as he was making the cut she reached forth the cane, and he missed the correct angle of the cut and failed, “See,” she said, “it is easy to be proud of your sword-blades and to say that they will kill anyone, but how if an enemy should balk you as I have done? Then behold the result!”

In the district they have many kinds of swords, but some of the principal are the “Foulâdee,” the “Taygâ,” the “Sirôhhee,” and the “Sikaylâh.” These are all curved in the blade. They have a straight sword which they call a “Saif.”

The “Sirôhhee” is of polished steel, and rather brittle.

Note.—There is a story told in the district that when “thuggism” was at its height, young men used to be decoyed to a retired spot in the jungles, where a most fascinating and beautiful “Thugin” resided. She had a native sort of seat, placed over a deep dry well; and though to all outward appearance it was firm and reliable, yet when any weight was put upon it, it suddenly gave way, and the unfortunate victim was sent to the bottom, where he was afterwards killed and robbed. Part of the proceeds went to the goddess “Kali,” and the remainder was divided amongst the gang.

Once a young Sipahi succeeded in evading the trap, and recovering himself he was attacked on all sides by thugs. Drawing his “Sirôhhee” he made a cut or two at them, but it suddenly snapped in his hand. He was, however, fleet of foot, and managed to escape.

Telling his friends of his adventures, he said, by way of caution,

Bandh Sirôhhee Bandho do

Bandh Sikaylâh to phir akela.

TRANSLATION.

If you carry a Sirôhhee, carry two;

If you carry a Sikaylâh, you may venture fearlessly alone.

The scabbards are made from thin wood, and covered with black or green leather. The woods used are sometimes the “Baid,” or willow, and the “Bakāyun,” one of the Meliaceæ of botanists. The hilts are frequently inlaid with gold and silver.

“Bahadūr in a rage.”—He was ordinarily a quiet man, and when enraged his anger was relentless, according to their saying:

Murdhâ boleh nahin

Boleh thay kuffun paray.

TRANSLATION.

A corpse certainly cannot utter a word,

But if it should, it would cast away its shroud.

“Gold Mohur.”—Also called “Ashrufee”—a gold coin worth about fifteen rupees.

“Dhotee.”—Is a Sanscrit word, and is a cloth worn round the waist, and fastened by being tucked in behind, and the appearance becomes that of wide or narrow trousers. One of yellow silk, and made chiefly at Benares, is called a “Pīt-ambar,” also from the Sanscrit.

“Kāāba.”—This is referred to under “Nanak” in these Notes, but it should be added, that it is the square building in Mecca, about 35 feet in height, and 40 feet square, making almost a “cube,” which “kābāh” means in Arabic. At the S.E. corner of this building is the famous black stone, or “Hajr-as-Saih” set in silver, which has to be touched with the right hand of the pilgrim, but Captain Burton said it was often kissed.

“Kabir.”—Under this same heading also of “Nanak” in these Notes is a reference to this Fakir “Kabir.” The “Kabir-panthī” are a sect of Hindus numerous in Upper and Central India. They have quite a Quaker-like spirit, and have an abhorrence of all violence. Their commandments are limited to Five:

I.—Life must not be violated, for it is the gift of God.

II.—The blood of man or beast must not be shed.

III.—Man must never lie.

IV.—Man must practise asceticism, and do the duties of piety and devotion.

V.—Man must obey the spiritual guide, the great “Kabir,” and sing hymns in his praise.

“Kabir” died at Gorakhpūr, and both Moslems and Hindus claimed the right to bury him.