Three years passed away after the fatal encounter mentioned in the last Chapter, and Doctor Hartley returning from his appointed mission, which was only temporary, received encouragement to settle in Madras in a medical capacity; and upon having done so, soon had reason to think he had chosen a line in which he might rise to wealth and reputation. His practice was not confined to his countrymen, but much sought after among the natives, who, whatever may be their prejudices against the Europeans in other respects, universally esteem their superior powers in the medical profession. This lucrative branch of practice rendered it necessary that Hartley should make the Oriental languages his study, in order to hold communication with his patients without the intervention of an interpreter. He had enough of opportunities to practise as a linguist, for, in acknowledgment, as he used jocularly to say, of the large fees of the wealthy Moslemah and Hindoos, he attended the poor of all nations gratis, whenever he was called upon.
It so chanced, that one evening he was hastily summoned by a message from the Secretary of the Government, to attend a patient of consequence. “Yet he is, after all, only a Fakir,” said the message. “You will find him at the tomb of Cara Razi, the Mahomedan saint and doctor, about one coss from the fort. Enquire for him by the name of Barak el Hadgi. Such a patient promises no fees; but we know how little you care about the pagodas; and, besides, the Government is your paymaster on this occasion.”
“That is the last matter to be thought on,” said Hartley, and instantly repaired in his palanquin to the place pointed out to him.
The tomb of the Owliah, or Mahomedan Saint, Cara Razi, was a place held in much reverence by every good Mussulman. It was situated in the centre of a grove of mangos and tamarind-trees, and was built of red stone, having three domes, and minarets at every corner. There was a court in front, as usual, around which were cells constructed for the accommodation of the Fakirs who visited the tomb from motives of devotion, and made a longer or shorter residence there as they thought proper, subsisting upon the alms which the Faithful never fail to bestow on them in exchange for the benefit of their prayers. These devotees were engaged day and night in reading verses of the Koran before the tomb, which was constructed of white marble, inscribed with sentences from the book of the Prophet, and with the various titles conferred by the Koran upon the Supreme Being. Such a sepulchre, of which there are many, is, with its appendages and attendants, respected during wars and revolutions, and no less by Feringis, (Franks, that is,) and Hindoos, than by Mahomedans themselves. The Fakirs, in return, act as spies for all parties, and are often employed in secret missions of importance.
Complying with the Mahomedan custom, our friend Hartley laid aside his shoes at the gates of the holy precincts, and avoiding to give offence by approaching near to the tomb, he went up to the principal Moullah, or priest who was distinguishable by the length of his beard, and the size of the large wooden beads, with which the Mahomedans, like the Catholics, keep register of their prayers. Such a person, venerable by his age, sanctity of character, and his real or supposed contempt of worldly pursuits and enjoyments, is regarded as the head of an establishment of this kind.
The Moullah is permitted by his situation to be more communicative with strangers than his younger brethren, who in the present instance remained with their eyes fixed on the Koran, muttering their recitations without noticing the European, or attending to what he said, as he enquired at their superior for Barak el Hadgi.
The Moullah was seated on the earth, from which he did not arise, or show any mark of reverence; nor did he interrupt the tale of his beads, which he continued to count assiduously while Hartley was speaking. When he finished, the old man raised his eyes, and looked at him with an air of distraction, as if he was endeavouring to recollect what he had been saying; he at length pointed to one of the cells, and resumed his devotions like one who felt impatient of whatever withdrew his attention from his sacred duties, were it but for an instant.
Hartley entered the cell indicated, with the usual salutation of Salam Alaikum. His patient lay on a little carpet in a corner of the small white-washed cell. He was a man of about forty, dressed in the black robe of his order, very much torn and patched. He wore a high conical cap of Tartarian felt, and had round his neck the string of black beads belonging to his order. His eyes and posture indicated suffering, which he was enduring with stoical patience.
“Salam Alaikum,” said Hartley; “you are in pain, my father?”—a title which he gave rather to the profession than to the years of the person he addressed.
“Salam Alaikum bema sebastem,” answered the Fakir; “Well is it for you that you have suffered patiently. The book saith, such shall be the greeting of the angels to those who enter paradise.”