[43] It is a mistake to suppose that the procession of the Ta'ziya or Tabut is peculiar to India. It is practised in Persia and Egypt.
[44] The Prophet was obliged to make some compromise with idolatry, as in the case of the Black Stone at Mecca. But he protested against idols in one of the earliest Suurahs of the Koraan (lii 35-43), and in other passages.
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.
After the Tazia is brought home (as the temporary ones are from the bazaar on the eve of Mahurrum, attended by a ceremonious display of persons, music, flags, flambeaux, &c.), there is little to remark of out-door parade beyond the continual activity of the multitude making the sacred visits to their several Emaum-baarahs, until the fifth day, when the banners are conveyed from each of them in solemn procession, to be consecrated at the Durgah[1] (literally translated, 'The threshold' or 'Entrance to a sanctified place').
This custom is perhaps exclusively observed by the inhabitants of Lucknow, where I have had the privilege of acquiring a knowledge of the motives which guide most of their proceedings; and as there is a story attached to the Durgah, not generally known to European visitors, I propose relating it here, as it particularly tends to explain the reasons for the Mussulmauns conveying their banners for consecration to that celebrated shrine.
'A native of India—I forget his name—remarkable for his devotion and holy life, undertook the pilgrimage to Mecca; whilst engaged in these duties at the "holy house", he was visited with a prophetic dream. Abass Ali (the standard-bearer and relation of Hosein) appeared to him in his dream, commanding him, that as soon as his duties at Mecca were fulfilled he should, without delay, proceed to Kraabaallah, to the tomb of Hosein; directing him, with great precision, how he was to find the exact spot of earth where was deposited the very Allum[2] (banner) of Hosein, which he (Abass Ali) had, on the great day of Kraabaallah, carried to the field. The man was further instructed to possess himself of this relic secretly, and convey it about his person until he should reach his native country, when he would be more fully directed by the orderings of Providence how the relic should be disposed of.
'The Hadjee followed all the injunctions he had received punctually; the exact spot was easily discovered, by the impressions from his dream; and, fearing the jealousy of the Arabs, he used the utmost precaution, working by night, to secure to himself the possession of so inestimable a prize, without exciting their suspicion, or attracting the notice of the numerous pilgrims who thronged the shrine by day. After several nights of severe labour he discovered, to his great joy, the metal crest of the banner; and concluding the banner and staff to have mouldered away, from their having been so long entombed in the earth, he cautiously secreted the crest about his person, and after enduring the many vicissitudes and privations, attendant on the long journey from Arabia to India, he finally succeeded in reaching Lucknow in safety with his prize.
'The Nuwaub Asof ood Duolah[3] ruled at this period in Oude; the pilgrim made his adventures known to him, narrating his dream, and the circumstances which led to his gaining possession of the crest. The Nuwaub gave full credence to his story, and became the holder of the relic himself, rewarding the Hadjee handsomely for his trouble, and gave immediate orders for a small building to be erected under the denomination of "Huzerut Abass Ali Ke Durgah",[4] in which the crest was safely deposited with due honours, and the fortunate pilgrim was appointed guardian with a liberal salary.
'In the course of time, this Durgah grew into great repute amongst the general classes of the Mussulmaun population, who, venerating their Emaum Hosein, had more than common respect for this trifle, which they believed had been used in his personal service. Here the public were permitted to offer their sacrifices and oblations to God, on occasions of importance to themselves; as after the performance of the rite of circumcision in particular, grand processions were formed conveying the youthful Mussulmaun, richly attired, attended by music, &c. and offering presents of money and sweetmeats at the shrine which contains their Emaum's sacred relic. On these occasions the beggars of every denomination were benefited by the liberality of the grateful father, and the offerings at the shrine became the property of the guardian of the Durgah, who, it was expected, would deal out from his receipts to the necessitous as occasions served.'