Thalaba the Destroyer Part 45

Is there any a.n.a.logy between a foam thus procured and the saliva of a mad dog?

[161] The fiction of the Upas is too well known from the Botanic Garden, to need repet.i.tion. Suffice it here to remark that the Tree is said to have sprung up as a punishment to the guilty Islanders.

None of our early travellers mention this Tree, and they were too fond of wonders to omit so monstrous a tale, had it been true. It is curious that such a story should have been invented by a Dutchman.

Perhaps the seed of the Upas is contained in the following pa.s.sage.

Neere unto the said Iland (Java) is another countrey called Panten, or Tathalamasin. In this land there are trees yeelding meale, hony and wine, and the most deadly poison in all the whole world: for against it there is but one onley remedy; and that is this; if a man hath taken of the poyson, and would be delivered from the danger thereof, let him temper the dung of aman in water, and so drinke a good quant.i.ty thereof and it expels the poyson immediately.

_Odoricus the Minorite Frier. In Hakluyt._

[162] When any person is to be buried, it is usual to bring the corpse at mid-day or afternoon prayers, to one or other of these Mosques, from whence it is accompanied by the greatest part of the congregation, to the grave. Their processions, at these times, are not so slow and solemn as in most parts of Christendom: for the whole company make what haste they can, singing as they go along, some select verses of their Coran.

That absolute submission which they pay to the will of G.o.d, allows them not to use any consolatory words upon these occasions: no loss or misfortune is to be hereupon regretted or complained of: instead likewise of such expressions of sorrow and condolence, as may regard the deceased, the compliments turn upon the person, who is the nearest concerned, a blessing (say his friends) be upon your head.

_Shaw._

All Mahometans inter the dead at the hour set apart for prayer; the defunct is not kept in the house, except he expires after sunset, but the Body is transported to the Mosque, whither it is carried by those who are going to prayer; each from a spirit of devotion is desirous to carry in his turn. Women regularly go on Friday to weep over, and pray at the sepulchres of the dead, whose memory they hold dear.

_Chenier._

This custom of crowding about a funeral contributes to spread the plague in Turkey.--It is not many years since, in some parts of Worcesters.h.i.+re, the mourners were accustomed to kneel with their heads upon the coffin during the burial service.

The fullest account of a Mohammedan funeral is in the Lettres sur la Grece, of M. Guys. Chance made him the spectator of a ceremony which the Moslem will not suffer an Infidel to prophane by his presence.

"About ten in the morning I saw the grave-digger at work; the slaves and the women of the family were seated in the burial ground, many other women arrived, and then they all began to lament. After this prelude they one after the other embraced one of the little pillars which are placed upon the graves, crying out _Ogloum, ogloum, soena Mussaphir gueldi_, My Son, my Son, a guest is coming to see thee. At these words their tears and sobs began anew; but the storm did not continue long; they all seated themselves, and entered into conversation.

At noon I heard a confused noise, and cries of lamentation, it was the funeral which arrived. A Turk preceded it, bearing upon his head a small chest; four other Turks carried the bier upon their shoulders, then came the father, the relations and the friends of the dead in great numbers.

Their cries ceased at the entrance of the burial ground, but then they quarrelled--and for this. The man who bore the chest opened it, it was filled with copies of the Koran, a croud of Turks, young and old, threw themselves upon the books and scrambled for them. Those who succeeded ranged themselves around the Iman, and all at once began to recite the Koran, almost as Boys say their lesson. Each of the readers received ten parats, about fifteen sols, wrapt in paper. It was then for these fifteen pence that these pious a.s.sistants had quarrelled, and in our own country you might have seen them fight for less.

The bier was placed by the grave, in which the grave-digger was still working, and perfumes were burnt by it. After the reading of the Koran the Iman chanted some Arabic prayers, and his full-chant would, no doubt, have appeared to you, as it did to me, very ridiculous. All the Turks were standing; they held their hands open over the grave, and answered _Amen_ to all the prayers which the Iman addressed to G.o.d for the deceased.

The prayers finished, a large chest was brought about six feet long and three broad; its boards were very thick. The coffin is usually made of cypress; thus literally is verified the phrase of Horace that the cypress is our last possession.

Neque harum, quas colis, arborum, Te, praeter invisas cupressus, Ulla brevem dominum sequetur.

The cemeteries of the Turks are usually planted with these trees, to which they have a religious attachment. The chest which was in loose pieces, having been placed in the grave, the coffin was laid in it, and above planks, with other pieces of wood. Then all the Turks, taking spades, cast earth upon the grave to cover it. This is a part of the ceremony at which all the bystanders a.s.sisted in their turn.

Before the corpse is buried it is carried to the Mosque. Then after having recited the _Fatka_ (a prayer very similar to our Lord's prayer, which is repeated by all present) the Iman asks the congregation what they have to testify concerning the life and morals of the deceased.

Each then in his turn relates those good actions with which he was acquainted. The body is then washed, and wrapped up like a mummy, so that it cannot be seen. Drugs and spices are placed in the bier with it, and it is carried to interment. Before it is lowered into the grave, the Iman commands silence, saying, "Cease your lamentations for a moment, and let me instruct this Moslem how to act, when he arrives in the other world." Then in the ear of the corpse, he directs him how to answer the Evil Spirit who will not fail to question him respecting his religion, &c. This lesson finished, he repeats the _Fatka_ with all the a.s.sistants, and the body is let down into the grave. After they have thrown earth three times upon the grave, as the Romans used, they retire. The Iman only remains, he approaches the grave, stoops down, inclines his ear, and listens to hear if the Dead disputes when the Angel of Death comes to take him: then he bids him farewell, and in order to be well paid, never fails to report to the family the best news of the dead.

[163] The Turks bury not at all within the walls of the city, but the great Turkish Emperors themselves, with their wives and children about them, and some few other of their great Ba.s.saes, and those only in chappels by themselves built for that purpose. All the rest of the Turks are buried in the fields; some of the better sort in tombs of marble, but the rest with tomb-stones laid upon them, or with two great stones, one set up at the head and the other at the feet of every grave; the greatest part of them being of white marble, brought from the Isle of Marmora.

They will not bury any man where another hath been buried, accounting it impiety to dig up another man's bones: by reason whereof they cover all the best ground about the city with such great white stones: which, for the infinite number of them, are thought sufficient to make another wall about the city.

_Knolles._

The Turks bury by the way-side, believing that the pa.s.sengers will pray for the souls of the dead.

_Tavernier._

[164] All that day we travelled over plains all covered with snow as the day before, and indeed it is not only troublesome but very dangerous to travel thro' these deep snows. The mischief is that the beams of the sun which lie all day long upon it, molest the eyes and face with such a scorching beat as very much weakens the sight, whatever remedy a man can apply, by wearing as the people of the country do, a thin handkerchief of green or black silk, which no way abates the annoyance.

_Chardin._

When they have to travel many days thro' a country covered with snow, Travellers to preserve their sight, cover the face with a silk kerchief made on purpose, like a sort of black c.r.a.pe. Others have large furred bonnets, bordered with goat skin, and the long goat-hair hanging over the face is as serviceable as the c.r.a.pe.

_Tavernier._

An Abyssinian historian says, that the village, called Zinzenam, _rain upon rain_, has its name from an extraordinary circ.u.mstance that once happened in these parts, for a shower of rain fell, which was not properly of the nature of rain, as it did not run upon the ground, but remained very light, having scarce the weight of feathers, of a beautiful white colour like flower; it fell in showers, and occasioned a darkness in the air more than rain, and liker to mist. It covered the face of the whole country for several days, retaining its whiteness the whole time, then went away like dew, without leaving any smell, or unwholsome effect behind it.

So the Dutch were formerly expelled from an East Indian Settlement, because their Consul, in narrating to the Prince of the Country the wonders of Europe, chanced to say that in his own Country, Water became a solid body once a year, for some time: when Men or even Horses might pa.s.s over it without sinking.--The prince in a rage said that he had hitherto listened to his tales with patience, but this was so palpable a Lie, that he would never more be connected with Europeans, who only could a.s.sert such monstrous falshoods.

[165] A strange account of the Cedars of Lebanon is given by De la Roque. _Voyage de Syrie & du Mont Liban._ 1722.

"This little forest is composed of twenty Cedars of a prodigious size, so large indeed that the finest Planes, Sycamores, and other large trees which we had seen could not be compared with them. Besides these princ.i.p.al Cedars, there were a great number of lesser ones, and some very small, mingled with the large trees, or in little clumps near them.

They differed not in their foliage, which resembles the Juniper, and is green throughout the year: but the great Cedars spread at their summit and form a perfect round, whereas the small ones rise in a pyramidal form like the Cypress. Both diffuse the same pleasant odour; the large ones only yield fruit, a large cone in shape almost like that of the Pine, but of a browner colour, and compacter sh.e.l.l. It gives a very pleasant odour, and contains a sort of thick and transparent balm, which oozes out thro' small apertures, and falls drop by drop. This fruit which it is difficult to separate from the stalk, contains a nut like that of the Cypress; it grows at the end of the boughs, and turns its point upwards.

The nature of this tree is not to elevate its trunk, or the part between the root and the first branches; for the largest Cedars which we saw did not in the height of their trunks exceed six or seven feet. From this low but enormously thick body, prodigious branches rise, spreading as they rise, and forming by the disposition of their boughs and leaves which point upward, a sort of wheel which appears to be the work of art.

The bark of the cedar, except at the trunk, is smooth and s.h.i.+ning, of a brown colour. Its wood white and soft immediately under the bark, but hard and red within, and very bitter, which renders it incorruptible and almost immortal. A fragrant gum issues from the tree.

The largest Cedar which we measured was seven feet in circ.u.mference, wanting two inches, and the whole extent of its branches, which it was easy to measure from their perfect roundness, formed a circ.u.mference of about 120 feet.

The Patriarch of the Maronites, fully persuaded of the rarity of these Trees, and wis.h.i.+ng by the preservation of those that remain to shew his respect for a forest so celebrated in Scripture has p.r.o.nounced canonical pains, and even excommunication against any Christians who shall dare to cut them; scarcely will he permit a little to be sometimes taken for Crucifixes and little tabernacles in the chapels of our Missionaries.

The Maronites themselves have such a veneration for these Cedars, that on the day of Transfiguration they celebrate the festival under them with great solemnity, the Patriarch officiates and says Ma.s.s pontifically, and among other exercises of devotion they particularly honour the Virgin Mary there, and sing her praises, because she is compared to the Cedars of Lebanon, and Lebanon itself used as a metaphor for the mother of Christ.

The Maronites say that the snows have no sooner begun to fall than these Cedars, whose boughs in their infinite number are all so equal in height that they appear to have been shorn, and form, as we have said, a sort of wheel or parasol,--than these Cedars, I say, never fail at that time to change their figure. The branches which before spread themselves rise insensibly, gathering together it may be said, and turn their points upward towards Heaven, forming altogether a pyramid. It is Nature, they say, who inspires this movement, and makes them a.s.sume a new shape, without which these Trees never could sustain the immense weight of snow, remaining for so long a time.

I have procured more particular information of this fact, and it has been confirmed by the testimony of many persons, who have often witnessed it. This is what the Secretary of the Maronite Patriarch wrote to me in one of his letters, which I think it right to give in his own words. _Cedri Libani quas plantavit Deus, ut Psalmist: loquitur, sitae sunt in planitie quadam, aliquantulum infra altissimum Montis-Libani cac.u.men, ubi tempore hyemali maxima nivium quant.i.tas descendit, tribusque & ultra, mensibus mordaciter dominatur. Cedri in altum ascendunt extensis tamen ramis in gyrum solo parallelis, confioientibus suo gyro fere umbellam solarem. Sed superveniente nive, quia coacervaretur in magna quant.i.tate eos desuper, neque possent pati tantum pondus tanto tempore premens, sine certo fractionis discrimine, Natura, rerum omnium provida mater, ipsis concessit, ut adveniente hyeme & descendente nive, statim rami in altum a.s.surgant, & sec.u.m invicem uniti const.i.tuant quasi conum, ut melius sese ab adveniente hoste tueantur.

Natura enim ipsa verum est, virtutem quamlebet unitam simul reddi fortiorem._

The Cedars of Lebanon, which, as the Psalmist says, G.o.d himself planted, are situated in a little plain, somewhat below the loftiest summit of mount Lebanon, where in the winter a great quant.i.ty of snow falls, and continues for three months, or longer. The Cedars are high, but their boughs spread out parallel with the ground into a circle, forming almost a s.h.i.+eld against the sun. But when the snow falls, which would be heaped upon them in so great a quant.i.ty, that they could not endure such a weight so long a time, without the certain danger of breaking, Nature, the provident mother of all, has endued them with power, that when the winter comes and the snow descends, their boughs immediately rise, and uniting together form a cone, that they may be the better defended from the coming Enemy. For in Nature itself it is true, that virtue as it is united, becomes stronger.

[166] The Coffee plant is about the size of the orange tree, the flower in colour, size, and smell, resembles the white jessamine, the berry is first green, then red, in which ripe state it is gathered.

Olearius's description of Coffee is amusing. "They drink a certain black water which they call Cahwa, made of a fruit brought out of Egypt, and which is in colour like ordinary wheat, and in taste like Turkish wheat, and is of the bigness of a little bean. They fry, or rather burn it in an iron pan without any liquor, beat it to powder, and boyling it with fair water, they make this drink thereof, which hath as it were the taste of a burnt crust, and is not pleasant to the palate.

_Amb. Travels._

[167] It is well known how much the Orientalists are addicted to this pretended science. There is a curious instance of public folly in Sir John Chardin's travels.