Part 2

“_The number Five._”—Amongst the Ghazi folk there is no actual popular superstition as to this number being lucky or unlucky; but they glory in the fact that they were born in the country of the Five Rivers, or Punjab, these rivers descending from the Himalayas and on into their parent river, the Indus. Some Mahomedans set rather a special value on the number Seven, possibly from the number of points that the body touches the ground in prostration in prayer, viz., the forehead, the elbows, the knees, and the feet.

In China both the figures Five and Seven are in everything felicitous. They say that all the forces and phenomena of Nature are based upon the number Five (their primitive idea).

Hence, Five active organs of the body: the stomach, the lungs, the liver, the heart, and the kidneys. Five primary colours: red, yellow, green, black, and white. Five varieties of taste: sweet, acrid, sour, bitter, salt. Five elements: earth, metal, wood, fire, and water. Five primary planets: Mercury, Venus, Mars, Jupiter, and Saturn. Five regions of the heavens: Centre, North, South, East, and West.

Similarly, as sounds belong to the phenomena of Nature, they must invariably resolve themselves into Five.

“_Dennys’ Folk-Lore._”

_Note._—In the sacred poetical writings in the Sanskrit tongue (“Purana,” literally old) “Siva” as the third person in the Hindu Triad is the “Destroyer,” as “Brahma” was the “Creator,” and “Vishnu” the “Preserver.” Siva is always represented with a third Eye, and the number “Five” is a mystical and powerful number with him.

_Note._—Again, all initiated Sikhs who have taken the oath, or pahal, have Five Kukkahs, or conventional marks of distinction, viz.—

Kukkah Kase The long hair.

Kukkah Kurd The small iron knife kept in the hair.

Kukkah Kurrah The iron bangle.

Kukkah Kunghah The comb kept in the hair.

Kukkah Kachah The loose drawers to the knee.

_Note._—Also the native jury of Hindu communities is confined to Five, and is called a “Punchayet.” Indeed, the number is very generally met with in India as of special significance, both with Mahomedans and Hindus.

_Note._—In dealing with these numbers our thoughts will naturally recur to the well-known sayings in the Scriptures:

“Five of them were wise, and Five of them were foolish.” And again, in the religion of the Jews, how the number Seven is used as a number of perfection; and again, the number Five in the appeal of Abraham, “Wilt thou destroy all the city for lack of five?”

_Note._—Sectarian marks are usual amongst Hindus: It indicates difference of religious sects, not of castes. These are daily renewed on the forehead after the bath. The worshippers of Siva are known by the horizontal position of the mark, the worshippers of Vishnu by the vertical. The customary substances used are earths or white ashes from a sacred fire, saffron, sandal-wood, and white clay. Circlets are also used to distinguish sects as alluded to in Ezekiel ix. 4. Rosaries are universally used in India and elsewhere among Hindus and Moslems, and are composed of various kinds of wild seeds as “rudrakhs,” or of glass and amber, and with the Hindus pictures of Vishnu and Siva are often held in the hand with the beads to be counted.

THE DONKEY-MAN AND THE PRECIOUS STONE.

The sun had gone down one day in the Mahomedan village of “Huzro,” in the Hazara district, and it had become too late to work and too early for sleep, when the young men and others in the village congregated together to while away the time by narrating tales of the past.

Though really a Mahomedan village, there were several Hindu shops there, and some of the Hindus joined the company.

It was not long before one of the number was encouraged to tell a tale, and he began by saying “Yek vella: Once upon a time,” and then he stopped; then there was a general laugh, and he made bold to begin again, and then said:

Many years ago there was a Donkey-man, a poor man, who used to carry grain from place to place somewhere in the Punjab. One day as he was crossing a small river he picked up a stone of a reddish colour, and as it looked pretty and out of the common he thought he would keep it; and so to preserve it he tied it on to the neck of his best donkey, and there it hung as a sort of ornament. He did not know it was a gem, you see, but only thought it was a nice-looking stone, and that he had never seen one like it before.

As he journeyed on with his donkeys he had to cross the “Chenâb” river, and went down to the ferry, where he got into conversation with the Ferryman while they were all waiting for sufficient passengers and goods to cross the stream. Looking at the donkeys the Ferryman came at last to the donkey with the ornament on his neck, and he said to the grain-carrier, “Where did you find this pretty stone?” He told him that he was crossing the bed of a little river and saw it. The Ferryman looked at it again, but he did not know that it was a precious stone, yet he wanted it to decorate one of his oars; so he said to the Donkey-man, “You do not seem to care much for the stone; give it to me, and I will take you and your donkeys across for nothing.” So the Donkey-man agreed, and the Ferryman tied it on to his oar, and kept looking at it as he went on with his work, singing his usual song, “Chiko bhâyo, Chiko bhâyo, Chik!” and beating time with his feet.

Some days after this a Jeweller, or “Johari,” was crossing by the ferry, and his eye at once caught sight of the stone on the Ferryman’s oar, and taking a look at it (for the Ferryman was rather proud to exhibit it), he in a moment became convinced that it was a ruby of a very large and unusual size, and he made up his mind that before he left the ferry he would get it into his possession in some way or another. He was, in fact, quite excited about it, and feared that at any moment it might drop into the water and be lost; but he was a cunning man and did not show his feelings, but said quietly to the Ferryman, “That is a very pretty sort of a stone you have on your oar; are you not afraid to lose it? Will you sell it to me?” Now, the Ferryman was not quite sure that he was a jeweller, or he might have been on his guard, but thought him to be only an ordinary traveller, and he too was almost as ignorant as the Donkey-man. The Jeweller said to him, “You might turn it into rupees!” “Well, some day I shall, perhaps, when I want money,” said the Ferryman, “but it is not worth very much, and I got it from an old Donkey-man for taking him across the stream one day.” When they got to the opposite shore the Jeweller said before leaving, “I will give you five rupees for that stone.” “No!” said the Ferryman, “I don’t want money now,” “But,” said the Jeweller, “If I give you ten rupees? and I am not coming this way again, you had better take it.” To this the Ferryman agreed, and the Jeweller obtained possession of this precious and valuable ruby for so small a sum as ten rupees, and he went away very rejoiced at his bargain.

When the Jeweller got home he handled it over and over again and felt sure that he had got a great prize; so he folded it in several rags, folds of rag, as the custom of lapidaries, or jewellers is, as you know, and put it very carefully by in a little box where he kept his best jewels.

It happened a year or two after this that the Rajah of the country not far from where the Jeweller lived, wanted some precious stones for a new Chair of State, or “Takht,” and he sent his trusted messengers to all the jewellers round about the neighbourhood to make enquiries for gems, and especially for rubies.

The messengers came to the Jeweller who had the stone I have been telling you about, and they asked him whether he had any fine stones to sell. At first the Jeweller said, “No, my friends,” for he feared that the Rajah might take his jewels by force; but when they told him not to be afraid, for the Rajah was very rich but was in need of precious stones for his Chair of State, the Jeweller went to his little box, and bringing to them the stone that he had set such value upon, he proceeded to untie and unwind the soiled rags one by one, in the presence of the messengers.

When he had untied the last rag, what was his grief and agony of soul to find that the precious ruby was in two distinct pieces!

He gazed in amazement for a little, when suddenly, in the hearing of them all, a voice came from the broken ruby, saying, “Now, behold! I have on purpose made myself of no value or service to you! When I was on the donkey’s neck I was in the hands and charge of one who knew not my real value; when, again, I was on the Ferryman’s oar, he was just as ignorant of his treasure; when I came into your hands, who knew well my worth, you estimated my price at five to ten rupees only! Learn, therefore, not to undervalue what is good for a mean and selfish object; nor to disparage your best friend, or you will live to rue the day, and repent as bitterly as you now do and will do, for the remainder of your life.”

EXPLANATORY NOTES.

“_Once upon a time._”—The original words are “Tek vella,” and this is the best, almost the only interpretation.

“_Carry Grain._”—The carriers of grain are generally called in the district “Bunniâs” or corn chandlers, The word “Bunniâ” is of Sanscrit derivation. Usually they are very intelligent Hindus. The Donkey-man in this tale would more probably be one of the Farmer class, and a Mahomedan. Other grain carriers are Farmers and Banjāras.

Their best oxen or donkeys are held in high esteem, and they decorate them with all kinds of ornaments, such as shells, tassels of silk or wool of different colours, and frequently with bells.

The sacks used for carrying grain are usually made from goats’ hair, “Jutt,” and are woven by the Barber class, or “Nais.” Two are united over the back of the animal, and fitted so that when full the weight shall be balanced and carried with ease. A good donkey will carry from two to three “maunds,” after the Arabic word “mun.” A “maund” is equal to about 80 lbs.

“_You see._”—The original word is “Velcho,” really “Dekho,” the “V” being used instead of the “D” by some dwellers in this district.

“_Oar._”—The native word is “Chuppa,” “Chuppū” in Hindustani, requiring two or three men to use it.

“_Chiko bhâyo._”—“Chiko” is a corruption from the Hindustani word “Kheincho,” pull.

“_Jeweller._”—The translation would be perhaps better rendered by “lapidary.” A jeweller would be more correctly construed by the Sanscrit word “Sonar.”

In days gone by, though in some parts of India it is still the custom for lapidaries to wrap up their stones in bits of soiled rag, the more warily to secrete them from the agents of Rajahs and others, who might wish to despoil them.

“_Takht._”—The Persian word for a Throne, which it is usual with Rajahs to adorn with precious stones.

_Note._—In the Punjab, Hindu Farmers worship their oxen and plough, Shepherds their sheep, Bankers and Clerks their books, Grain-sellers their weights, at certain stated festivals.—_Crooke_.

“_Chenâb._”—One of the five great rivers of the Punjaub. In the basins of the Chenâb and Jhelum are four distinct races. The Dogra, Pahari, Kashmiri, and Chaibati.

“_Nai._”—This class of Barber combines also Surgical practice, and in some places Priestly offices are assigned to them.

“_Ruby._”—The best rubies come from India, Burmah, and Ceylon; and the sapphire, topaz, and the emerald, though different in appearance, are chemically the same substance, or “Corundum.” A rose-red stone is distinguished as Balas-ruby. (_See Balfour and Chambers._) The largest Oriental ruby is now a jewel in the Imperial Crown of Russia.

_Note._—Precious stones have mystic virtues, and the belief of the narrator was so much hurt at its value being appraised so low, that it could not contain itself, and broke into two pieces.

_Note._—In the district there are the usual jokes amongst the people on the “Nais,” or Barbers, who, as it is said above, weave the sacks for the donkeys.

Naie nay sunâh Sorray graunt nay sunâh.

The Barber has heard the news, so no fear but that all the village has heard it too.

THE FAKIR AND THE BHÂNDS.

Many years ago there lived in a village on the banks of the Indus River an old Fakir, by the name of Shah Bilâwal. Like most of his class he was living a life of mortification, frequently torturing himself; and the few garments that he wore were rotten and dirty. This old Fakir was one day crossing the River Chenâb in a boat with a number of other persons who were also bound for the other side.

After the boatmen had pushed off and had got well into the stream, they all fixed their eyes on the Fakir, who they thought was a mad man; for his appearance made him look like one.

Some of the company in the boat belonged to a class called “Bhânds,” and the boatman said to them “Cannot some one of you perform some act that will please the Spirit of the River “Kwaja Khizr,” so that we may reach the opposite shore in safety?”

Upon this, some of the Bhânds began to snigger and laugh at the Fakir, and tried to ridicule him in every possible way; but Shah Bilâwal, who was a devout man after his class, passed all their sneers away and took no notice of them.

Mockery, however, in Oriental philosophy, and in the traditions of all people, we know is looked upon with contempt.

A voice came to the Fakir, “Are these mockers to be destroyed?” and he replied audibly, “No! make them sensible people to respect their Allah,” the Almighty.

Before they had arrived at the opposite shore they desisted from their fun and frolic, and paid all due respect to the Fakir, and became his followers ever afterwards.

In the course of time they all died, and their graves are to be seen in the village of “Lalliân,” in the district of Jang.

EXPLANATORY NOTES.

“_Fakir._”—So often described that little new can be really said. There are both Mahomedan and Hindu Fakirs. They are indeed ascetics and recluses, or monks who have retired from the world in all its temporal concerns, and have devoted themselves to a religious life.

Ordinarily they are poor men, and so they are mostly represented to be; but some of them are known to possess great wealth, and many are even landed proprietors. Some live in solitude, others in communities under a leader or ruler, and the house they congregate in is called a “Guddi,” literally, a seat or cushion, on which the head of the community sits.

The Mahomedan Fakirs in the district may be divided into, say four leading sects, viz., the Chishti, Nuksh-Bhudee, Kadria, and Malang. There is also a sub-division denominated “Majzub,” from the Arabic word “juzb,” which means absorbed. These latter, however, do not keep to the strict rules of Mahomed, and are known to take intoxicants to a great degree, and are called by the natives, “Ghair Sherrah,” or outside the pale. In the case of the Malang it was customary for them to go about in a state of nudity, but this has been prohibited for some time, and they now go about with hair loose and uncombed.

The Hindu Fakirs may be said to be sub-divided into three prominent sects, viz., the Sunyāsīs, the Byrâgis, and the Jogis. These three classes, and other sub-divisions also, have much in common, being all ascetics, and striving to attain a command over all elementary matter, while also endeavouring to effect a junction between the spirit in the body and the spirit pervading all Nature. The Sunyāsīs are followers of Siva, and the Byrâgis of Vishnu, while the Jogis, who also worship Siva, are close followers of the “Yoga” school of philosophy, which was introduced into India about the eighth century, under the name of the “Palanjula” school.

There is a peculiarity about the garments of the latter class, which are dyed with red ochre (geyrū). Their body is smeared with the ashes of burnt cow-dung, as are indeed the bodies of most of the other two classes.

There is a sub-division of the Jogis named “Kānpathay,” or “ear-torn,” from the fact of their ears being pierced at their initiation, in which they place sometimes a ring made from rhinoceros horn, or at other times a prickly seed, called a “Moodma.” Those who do not bore the ear are often called “Ongur.”

The Byrâgis, or more correctly Virāgis, use a short stick, on which they lean to support themselves when reclining on the ground. The stick is mostly crooked, and they place it beneath the arm-pits. It is called a Byrâga, by some a “Zafr-tukeea.”[1]

Many of the Jogis bury their dead in a sitting posture, and place rock salt round the body. Some of these Hindu Fakirs carry medicines, and others again, water from the Ganges for sale. One may meet with many also with a dry gourd slung over their shoulders, with the upper part cut to act as a sort of handle. These gourds are frequently covered with the ashes of cow-dung when in growth, and are allowed to remain until they are ripe with seed, so that they may be as hard as possible in the rind.

The “Gosains” are also a numerous sect of Hindu mendicants. The etymology of the word is from the Sanskrit, and means “Master of the senses and passions.” They are to be found mostly in Southern India. A complete Gosain is a celibate, and will only eat with a Brahman or Rajpoot. Some of them have considerable property, and keep elephants and horses.

“_Bhând._”—Literally a clown or buffoon, employed often to make sport at festivals and other assemblages of the people.

“_Spirit of the River._”—River worship is common amongst most Aryan tribes, and nearly every river has its tutelary divinity who presides over it. The voice would, in the belief of the Fakir, have come from this Spirit.

Footnote 1:

Literally a Pillar of Victory. See “Qanoon Islam” for tribes of Fakirs.

The practice of religious veneration for rivers by these races no doubt preceded that given to them by the ancient Greeks and Romans. We read of Xerxes of Persia offering sacrifices to the River Strymon, on his way to Greece.

Kwaja Khizr, a Mahomedan Saint, is acknowledged to be the special god of water, with whom it is well to keep on the best of terms. In one of their trite sayings they express themselves thus:

Khuddhee thay vusnah Thay Khawja hat baiyr!

“What! live on the River bank, and be at enmity with Kwaja!”

Opposite to Rohri, on the Indus, is the Island of Khawja Khizr, and there is now a Mosque on it, with an inscription dated 952 A.D.

—(_See Crooke, Murray, and Balfour_).

The Mahomedans, on Thursdays in the month “Bhādon,” float little lamps on rafts called Bērah, as an offering to this Saint. Sometimes they have the face of a female, and the crest and breast of a peacock at the prow.

Kwaja Khizr is thought by Moslems to be immortal, and to perambulate the earth in a green garment, and to appear to different people. By some he is supposed to be St. George of England, and they term him Khizr Elias.

THE MISERLY MOSLEM PRIEST AND HIS WIFE.

In a village situated on the banks of the Indus, the “Abaseine,” or Father of Rivers as it is called, there dwelt many years ago, an Imam, or “Mullah,” a President of the Mosque, who had come to be much respected by the people for the constant and regular manner in which he officiated, and walked closely in the ways of the Prophet. In his time many used to go to Mosque who never went before. This Imam had his fees of course, for the performance of Nikahs, or marriages, and other rites of the Mahomedan faith, some of which he bestowed on the sick and poor. On festival days, besides an increase of fees, he generally received clothes and other articles from the faithful, so that in point of fact he made a rich harvest.

Towards the latter end of his days, however, this Imam contracted habits of stinginess, yet he never failed to preach liberality to others, and above all, the giving of alms to the sick and poor.

He would tell the faithful, “You must always give what you can, and if you have no money, give them of the food you prepare for yourselves, and ever remember” he said, “that those who do this the most exactly will obtain the best blessings, and if you give them dishes of a savoury nature, so much the greater merit, and so much the better for you.”

This Imam had but one wife, devoted to his interests in every way, and with the strongest belief in her husband’s sanctity and sincerity, and she looked up to him as her spiritual guide and teacher.

She had noticed for some time, however, how niggardly he was becoming, and her neighbours had also remarked this to her, “But,” they said, “he never ceases to preach to us to give dainty dishes to the poor.”

All this distressed the wife, so she made up her mind that she would try one day to hear what the Imam actually did preach to the people.

Now, the Mosque was situated on the road-side, and there was an open window to that side, and as his wife knew that she could not be admitted to the Mosque, she made up her mind to listen at the window.

One day when she got there quite unperceived, she saw the Imam with his face toward Mecca, and he was telling the people just as the neighbours had told her, viz., “That whatever you do, give alms to the poor, and nice dishes when you can, for this will bring you a blessing at the last.”

When she heard this she said to herself, “If this is so, and I believe it, I make a vow from this day forward to send nice dishes to the poor, for I am not going to be behind others in this duty.” Whereupon she at once prepared and cooked daily such dishes as she could, and then sent them to the poor living round about her; and sometimes she would spend a good deal of money in the purchases she made for the cooking of “Pulāo” and “Parātha” (sweet pudding and cake).

This she had continued to do for some time, when one day her husband returned from the Mosque a little earlier than usual, and she was herself a little late, and coming into the house and seeing the dishes ready and on a tray, he thought that they had been sent as a gift. Opening the covers he exclaimed, “Oh! Mother of Mahomed! we are indeed in luck’s way. Who, in the name of fortune, can be the blessed of the faithful who has sent us such a savoury meal? Why! here is Pulāo! and cakes! and I do not know what beside! What a delicious feast!”

“No one, sir,” replied the wife, “has sent this, but I have prepared it for the poor!”

“What!” said he, “of our money? And what have you spent, pray?” He became very angry, and she could only wait till he was quiet; then she said, “Did you not preach to the people, and I dare say do so still, that those who give dainty dishes to the poor shall be blessed hereafter? Did you not say that prayer carries us halfway to Allah, fasting to His palace gates; but only alms-giving gets us in? Yes, I have heard you say so myself!” He replied, “You wretched woman, how and when did you hear this? And if you did hear it, my advice was for others, not for ourselves; I never meant that we were to send to others, but that others were to send to us, and you must stop this waste at once; do you hear me?” “Yes, I hear you, but I cannot stop it now, for I have made a solemn promise and vow that I will continue this to my dying day. You have said, and I always believe what you say, that the best blessings attend those who give dainty dishes to the poor; and you don’t want me to be blessed, eh?”