’This family of charity had returned to their empty hut, and were seated in pious conversation to beguile their sufferings; not a murmuring word or sigh escaped their sanctified mouths.  As the evening advanced thus occupied, a pleasing joy seemed to fill the heart of Fatima, who secretly had sorrowed for her good dear children’s privations; presently a bright and powerful light filled the room, an angel stood before them; his appearance gave them no alarm;—­they beheld his presence with humility.  “Thy good deeds”, said the angel (Gabriel), “are acceptable to God, the All Merciful! by whose command I come to satisfy the demands of mortal nature; this fruit (dates) is the gift of Him you serve; eat and be at peace.”  The meal was ample which the angel brought to this virtuous family, and having placed it before them, he vanished from their sight.’

The Chuckee, before mentioned, is two flat circular stones (resembling grindstones in England), the upper stone has a peg or handle fixed in it, near the edge, with which it is forced round, by the person grinding, who is seated on the floor; the corn is thrown in through a circular hole on the upper stone, and the flour works out at the edges between the two stones.  This is the only method of grinding corn for the immense population throughout Oude, and most other parts of Hindoostaun even to the present day.  The late King of Oude, Ghauzieood deen Hyder, was at one time much pressed by some English friends of his, to introduce water-mills, for the purpose of grinding corn; he often spoke of the proposed plan to the Meer, and declared his sole motive for declining the improvement was the consideration he had for the poor women, who by this employment made an excellent living in every town and village, and who must, by the introduction of mills, be distressed for the means of support.  ’My poor women’, he would often say, ’shall never have cause to reproach me, for depriving them of the use and benefit of their chuckee.’

I have before said it is not my intention to offer opinions on the character of the Mussulmaun people, my business being merely to relate such things as I have heard and seen amongst them.  The several translations and anecdotes I take the opportunity of placing in these letters, are from authorities the Mussulmauns style, hudeeth (authentic),—­that are not, cannot, be doubted, as they have been handed down either by Mahumud or by the Emaums, whose words are equally to be relied on.  When any passages in their sacred writings are commented on by different authors, they give their authority for the opinion offered, as Emaum Such-a-one explains it thus.  You understand, therefore, that the Mussulmauns believe these miracles to have occurred to the members of their Prophet’s family as firmly as we believe in the truth of our Holy Scripture.

[1] Kahani.

[2] Thandi.

[3] See p. 13.

[4] Rozadar, ‘one who keeps fast’ (roza).