This custom is still observed, with equal veneration for the shrine and its deposit; and when a lady recovers from the perils attendant on giving to her husband's house a desired heir, she is conveyed, with all the pomp and parade due to her rank in life, to this Durgah, attended by her female relatives, friends, domestics, eunuchs, and slaves, in covered conveyances; in her train are gentlemen on horseback, in palkies, or on elephants, to do honour to the joyful event; the Guardian's wife having charge on these occasions of the ladies' visits; and the Guardian, with the gentlemen and all the males, guarding the sanctuary outside; for they are not permitted to enter whilst it is occupied by the ladies, the eunuchs alone having that privilege where females congregate.
Recovery from sickness, preservation from any grievous calamity, danger, or other event which excites grateful feelings, are the usual inducements to visiting the Durgah, with both males and females, amongst the Mussulmaun population of Lucknow. These recurrences yield ample stores of cash, clothes, &c. left at the disposal of the Guardian, who, if a good man, disperses these charitable donations amongst the indigent with a liberality equal to that of the donors in their various offerings.
The Durgah had grown into general respect, when a certain reigning Nuwaub was afflicted by a severe and tedious illness, which baffled the skill of his physicians, and resisted the power of the medicine resorted to for his recovery. A confidential Najoom[5] (astrologer), in the service of his Highness, of great repute in his profession, advised his master to make a vow, that 'If in the wisdom of Divine Providence his health should be restored, he would build a new Durgah on the site of the old one, to be dedicated to Abass Ali, and to be the shrine for the sacred deposit of the crest of Hosein'. The Nuwaub, it appears, recovered rapidly after the vow had been made, and he went in great pomp and state to return thanks to God in this Durgah, surrounded by the nobles and officers of his Court, and the whole strength of his establishment accompanied him on the occasion. So grand was the spectacle, that the old people of the city talk of it at this day as a scene never equalled in the annals of Lucknow, for splendour and magnificence; immense sums of money were distributed on the road to the populace, and at the Durgah; the multitude, of all classes, hailing his emancipation from the couch of sickness with deafening cheers of vociferous exultation.
In fulfilment of his vow, the Nuwaub gave immediate orders for erecting the magnificent edifice, which now graces the suburbs of Lucknow, about five miles from that part of the city usually occupied by the Sovereign Ruler of the province of Oude. By virtue of the Nuwaub's vow and recovery, the before-respected Durgah has, thus newly built, increased in favour with the public; and, on account of the veneration they have for all that concerns their Emaums, the banners which adorn the Tazias of Hosein must be consecrated by being brought to this sacred edifice; where, by the condescending permission of the Sovereign, both the rich and the poor are with equal favour admitted, at that interesting period of Mahurrum, to view the crest of their Leader, and present their own banners to be touched and thus hallowed by the, to them, sacred relic. The crest is fixed to a staff, but no banner attached to it; this is placed within a high railing, supported by a platform, in the centre of the building; on either side splendid banners are exhibited on these occasions.
The Durgah is a square building, entered by flights of steps from the court-yard; the banner of each person is conveyed through the right entrance, opposite the platform, where it is immediately presented to touch the revered crest; this is only the work of a few seconds; that party walks on, and moves out to the left again into the court-yard; the next follows in rapid succession, and so on till all have performed this duty: by this arrangement, confusion is obviated; and, in the course of the day, perhaps forty or fifty thousand banners[6] may have touched the Emaum's consecrated crest. On these occasions, the vast population of Lucknow may be imagined by the almost countless multitude, of every rank, who visit this Durgah: there is no tax levied on the people, but the sums collected must be immense, since every one conscientiously offers something, according to his inclination or his means, out of pure respect to the memory of Hosein.
The order of procession, appointed by each noble proprietor of banners, to be consecrated at the Durgah, forms a grand spectacle. There is no material difference in their countless numbers; the most wealthy and the meanest subjects of the province make displays commensurate with their ability, whilst those persons who make the most costly exhibitions enjoy the greatest share of popular favour, as it is considered a proof of their desire to do honour to the memory of Hosein and Hasan, their venerated Emaums.
A description of one, just passing my house, will give you a general idea of these processions,—it belongs to a rich man of the city:—A guard of soldiers surrounds four elephants on which several men are seated, on pads or cushions, supporting the banners; the staffs of several are of silver,—the spread hand, and other crests, are formed of the same metal, set with precious stones. Each banner—they all resemble—is in the shape of a long scarf of rich silk, of bright florid colours, embroidered very deep at the ends, which are finished with gold and silver bullion fringes; it is caught together near the middle, and tied with rich gold and silver cords and tassels to the top of the staff, just under the hand or crest. The silks, I observe, are of many different colours, forming an agreeable variety, some blue, purple, green, yellow, &c. Red is not used; being the Soonies' distinguishing colour at Mahurrum it is carefully avoided by the zealous Sheahs—the Soonies are violently opposed to the celebration of this festival. After the elephants, a band of music follows, composed of every variety of Native instruments, with drums and fifes; the trumpets strike me as the greatest novelty in their band; some of them are very long and powerful in their effect.
Next in the order of procession I observe a man in deep mourning, supporting a black pole, on which two swords are suspended from a bow reversed—the swords unsheathed glittering in the sun. The person who owns the banners, or his deputy, follows next on foot, attended by readers of the Musseeah, and a large party of friends in mourning. The readers select such passages as are particularly applicable to the part Abass Ali took in the affair at Kraabaallah, which is chanted at intervals, the procession pausing for that purpose.
Then comes Dhull Dhull,[7]—the name of Hosein's horse at Kraabaallah;—that selected for the present purpose is a handsome white Arab, caparisoned according to the olden style of Arabia: due care is taken to represent the probable sufferings of both animal and rider, by the bloody horsecloth—the red-stained legs—and the arrows apparently sticking in several parts of his body; on the saddle is fixed a turban in the Arabian style, with the bow and arrows;—the bridle, &c. are of very rich embroidery; the stirrups and mountings of solid silver. The horse and all its attire are given after Mahurrum, in charity, to a poor Syaad. Footmen, with the afthaadah[8] and chowrie[9]—peculiar emblems of royalty in India—attend Dhull Dhull. The friends of the family walk near the horse; then servants of all classes, to fill up the parade, and many foot-soldiers, who occasionally fire singly, giving to the whole description a military effect.
I have seen many other processions on these fifth days of Mahurrum—they all partake of one style,—some more splendid than others; and the very poor people parade their banners, with, perhaps, no other accompaniment than a single drum and fife, and the owner supporting his own banner.