‘Fatima, the Prophet’s daughter, is invoked under different appellations. Her general name is Khatoon ul junet, or Mistress of Paradise. There are, besides, several male saints, whose peculiar province is the protection of the fair sex; but Peer Bawhoor, is the hastener of lovers’ return. Among the lower ranks, Shaik Saddoo is often invoked. This was a good and great man, whom the devil tempted in the shape of a beautiful young lady; and, as he happened to die before he had time for purification, he was (as is usual in such cases,) turned into a kubbeess, or wandering wicked spirit, of whom the women are much afraid; for he is said often to enter them in the shape of the devil, such as in the times of our forefathers were used to possess the females. They give great feasts in honor of Shaik Saddoo, at which a goat forms part of the sacrifice. Hence, when a woman is in her tantrums, she is ironically said to require a slice of the Shaik’s goat. At the entertainment given in his honor, one of the women personates the Shaik, being dressed in male habiliments, and furnished with sword and target. When a woman is said to be possessed, she undergoes all the agitations of the prophetic beldames of former times; she foams at the mouth, and appears in strong convulsions. In this deplorable situation, true answers are supposed to be received to all questions put to her relating to past, or to future events. Some women affect to be married to this saint, and, consequently, become very, very devils to their husbands and neighbours. Zaen Khan, particularly in the upper provinces, is a saint of a similar complexion and history. One of the bhaguts, or doctors, famous for his dexterity in exorcism, gave me the following detail of his proceedings.
‘When a woman appears heavy and unwell, her friends, suspecting the cause, call in a bhagut, who generally, as may be imagined, accords with them in opinion. On hearing this sentence from so learned a personage, the patient’s imagination begins to operate, and, in a short while, she feels the spirit move within her. The bhagut loses no time in making up a magic sacrifice, which he sets on the fire under the woman’s nose. The devil being thus smoked out, loses no time in mounting upon the body of the patient, and begins (permit me the use of a vulgar, though not inapplicable term) to ride away “at a devil of a rate.” The patient now suffers violent agitation, tossing her arms, head, and legs about, in a dreadful manner, in consequence of the kicks and buffetings from the fiend; who all this while is totally invisible to every one except the bhagut. This is the moment for the display of the doctor’s art and dexterity! He springs forward, and seizes the possessed by the hair; which he holds fast, as it gives him an entire command over the spirit, whom he now interrogates in the following peremptory and bold manner:—“Who art thou? whence comest thou? and why disturbest thou this woman?”
‘To these queries, the fiend, through the mouth of the possessed, makes answer, “Be it known to you, that I inhabit a certain tree,” specifying one in the neighbourhood; “and that, being on my rambles, in passing this female, I espied her body to be pure and undefiled, and fit for habitation; therefore I entered into it.” The fiend now offers to quit his habitation, if it be the bhagut’s pleasure; which, after some ceremony, is done. The doctor now receives his fee, and, were it not for the fear of spoiling trade, before his departure, probably would advise the husband not to permit his wife to have too long intervals of undefilement in future, lest the devil should again take possession of her!
‘When speaking of the ornamental parts of the ladies’ dress, mention was not made of their blackening the eyelids with antimony. This practice is supposed, besides giving additional brilliancy to the eyes, to preserve and improve the sight. But, as in that country there is no antimony to be found, they employ in its stead a lead ore, unconscious of the difference; while such, as cannot even afford the ore, use caugull, or lamp-black. One reason given for this predilection to antimony is, that, when Mount-Sinai was set on fire by lightning from above, the whole was transfused into that semi-metal; thence their belief that it is not to be found in any other region of the earth. It will naturally be supposed, that this is a singular story, gaining belief only among the ignorant; but, though their men of learning, and science, cannot be comprized under that appellation, yet it may once for all be observed, that all their ridiculous tales, of which they have abundance, gain equal credit among people of all ranks. Rich and poor, learned and unlearned, the cazee and tipstaff, the peer and mooreed, are equally credulous, and very few, if any, instances indeed will be found, wherein they are above the most preposterous prejudices; still, many from interest, and some who choose not to encounter the taunts of Europeans, will, in their presence, affect to be free from the prejudices of the vulgar.
‘Besides the antimony to the eyes, the women apply a black stain to the teeth, called missee: it is made of the rust of iron and kurra compounded.[[19]] It is, in fact, ink-powder: for the kurra is a nut equally astringent with galls. The powder is rubbed on, or rather between, the teeth, and leaves a black stain, which is deemed both a preservation and an ornament to them. The use of the plant hinna,[[20]] has been described by travellers in all Eastern countries. The leaves are pounded and mixed up into a paste, which is applied to their nails, palms, and soles; after an adherence of a few hours, it is shaken off, and leaves a beautiful red stain, which lasts many days. It is supposed to have a cooling quality.
[19]. Likewise a preparation of kino.
[20]. Called mehendy, or mindy, in Moors.