At the earliest hour of the dawning day, the preparations for the march being complete,—­which had occupied the hours usually devoted to sleep,—­the streets and roads present a very animated picture.  From the bustle and outpouring of the multitude, on this one absorbing engagement, a stranger might be led back in imagination to the flight from Egypt; the object, however, is very different from that of the children of Israel.  The order of the day being to commemorate the death of Hosein, a grand military funeral is pourtrayed in each person’s cavalcade, all pressing forward to their chosen Kraabaallah,—­the poor man, with his humble Tazia and flags, falling in the rear of the more affluent person’s display, as well for protection as for speed.  There is so much of similarity in these processions, that the description of one will be sufficient to convey the idea of the whole, as they pass on in succession to the chosen place of burial.[9]

The consecrated banners take the precedence, in the order of march, carried by men on elephants; then a band of music.  Next comes the jillewdhar[10] (sword-bearer), supporting, on a black staff, the bow reversed, with brilliant swords suspended; on each side of him are men bearing black poles, on which are fixed immense long streamers of black unspun silk,—­designed to symbolize grief, despair, &c.

Then follows the horse, caparisoned as on the day of consecrating the banners; it is attended by servants, in the same order as when a prince rides out,—­viz. a man with the afthaadah[11] (or sun),—­the well-dressed grooms, holding the bridle rein on either side,—­a man with the chowrie of peacock’s feathers in a silver handle,—­chobdhaahs[12] with long silver and gold staffs,—­sota badhaahs,[13] with short staffs resembling fish, of the same materials,—­hurkaarahs (running-footmen, or messengers), bearing small triangular banners with silver handles,—­shoe-bearers, &c.

The royal chattah[14] (umbrella), of embroidered velvet, is supported over the head of Dhull Dhull.  This article in its plain garb, so generally used in Europe, is, in Hindoostaun, an original distinguishing mark of royalty, gracing the King’s throne in lieu of a canopy.  In Oude, the chattah cannot be used by the subject when in view of the sovereign; if the King’s dunkah[15] be heard abroad, the people hide their chattahs, and even descend from their carriages, elephants, horses, or palkies, standing with their hands folded, in all humility, to make obeisance to the King,—­resuming them only when the royal cortege has moved out of sight.  I have known many of the first nobility in the Court of Oude, and English gentlemen in the King’s suite, exposed to the rays of the morning sun, during the hottest season of the year; in these airings, the King alone has the benefit of a chattah, except the Resident happens to be of the party, who being always received as an equal, is privileged to the chattah, the chowrie, and the hookha; indulgences of which those only who have lived in India can possibly estimate the true value.