In a certain village in the PunjÂb there lived a long while ago, a very charitable old Mahomedan of the name of “Sakhi,” which being interpreted from the Arabic tongue means “liberal.” This faithful and patient old Mussulman was famed through all the country round for his repeated deeds of charity, and he was visited by many mendicant folk, who profited not a little from his kindness and hospitality.

The result of all this almsgiving was that in the end, he himself became very poor, or as the native translation more nearly renders it, he “became as dry as a fish baked in the sun.”

One day, as the tale goes, two Fakirs, “Kallundars,” or begging monks as they are sometimes called, were on their way to Mecca to perform that pilgrimage which is obligatory on every devout Moslem once in his life, and on their way thither they had to pass through the village in which “Sakhi” resided, so they made up their minds to pay him a visit, and obtain his blessing on their journey.

As they entered the village they accosted the first man they met, and asked him to direct them to the house of the famous “Sakhi.” This man, who was no other than “Sakhi” himself, replied, “The name of names is the name of Allah, and I am named ‘Sakhi.’” Whereupon, according to his custom, he invited them to his abode, and when they entered it they were at once struck with the signs of poverty that were to be seen on every side; the hut, for such it literally was, was almost devoid of furniture, and the place was quite comfortless.

“Sakhi’s” wife rose at their entrance, and he then told her, under a breath, to set food before the travellers, but she replied “You have given all your substance away and nothing is left. ‘Ky Kuren!’ she said, or what is to be done?” “Sakhi” replied, “These are holy men and must be entertained, so pray borrow of our neighbours.” “Sakhi” then followed his wife for a brief period, which gave time for the travellers to say one to another, “How poor he is; and though we are hungry let us eat sparingly, and leave some on the dish for him and his family.”

Meanwhile the wife had procured some “ata,” or flour, and in a short time placed before them some “chapaties,” or thin cakes, and they all began to eat, and “Sakhi’s” daughter had a portion taken to her.

After they had all eaten, the travellers rose to go, and with many salaams, and wishing peace and safety to the house, they were just on the point of starting when “Sakhi” said, “I must go with you a little way to put you on the right road, for there are many cattle tracks about the village, and you might miss your way.” So saying he accompanied them very nearly to the main road, when they finally bid him “adieu,” wondering most of all that though he was so very poor he seemed to be so happy and contented.

“Sakhi” now turned to go back, when to his astonishment he saw a column of smoke ascending from the village, and he quickened his pace, when he met a man running to tell him that his hut had been burnt down, and that both his wife and daughter had perished in the flames.

“Sakhi” on reaching the spot, found this to be only too true, and when he could safely venture near, he saw to his horror, only their charred remains, and at once cried out “It is the will of Allah; he is One, and Mahomed is his prophet. I shall leave this place and go into the City, and seek service under the King.” So off he went on his journey feeling much distressed, but confident that something good would turn up. His way lay through a rather dense jungle where there were in some parts of it, patches of very high grass. In one of these he thought he would rest himself, and as it was time for the mid-day prayer, he performed his regular devotions, and holding out his hands as usual to receive the blessing, he spoke out rather more audibly than he was wont to do, when to his utter amazement he heard a voice calling out, “Rescue us, save us from this misery!” He then groped about in the long grass, and discovered that the sound came from a deep, dry well, and looking down he saw a man in great trouble, who must have fallen in by accident he thought, and then peering closer he descried also a jackal and a snake.

The jackal roared out, “Take me out of this place, and take out the snake, but do not take out this bad man.” “Sakhi” replied with the usual generosity of his nature, “No, if I take out one I shall take you all out.” So saying, he undid his “kummerbund,” or waistband, and finding that it was not long enough to reach to the bottom of the well, he bent his turban on to it, and lowered it down, telling the man to tie his turban on to it also. By this little contrivance he managed to get them all up to the surface in safety. The snake to evince its gratitude, vomited from its mouth a small lump of gold, which Indian snake-charmers quite believe that certain snakes can do; and asking “Sakhi” to follow him, he shewed him some wonderful herbs that would cure most of the ills that flesh is heir to, and which no man was yet acquainted with.

On his return to the well, the jackal expressed his thanks for his deliverance by saying that whenever “Sakhi” was in trouble, if he thought of him, he would come to his relief; “but beware,” he said, “of the man, for he will get you into distress.” The man was not much concerned about thanking “Sakhi,” but as he was very weak and faint “Sakhi” felt for him, and they journeyed on together very leisurely. “Sakhi” found out that he was going to the same city that he had set out for, and that he was in very truth the son of the King. When they neared the city, the Prince said, for such he was of course, “Give me that piece of gold I entrusted to your charge.” “Sakhi” replied, “You never gave me any gold, and how can I return to you what I never received?” “We will see about that,” said the Prince, and they had no sooner entered the streets than the Prince, who was at once recognised by the people, called out to one of the “BurkandÂzis” or armed Police, “Seize this man and search him for a piece of gold he has robbed from me.” This they did, the gold was found upon him, and “Sakhi” was taken before the executive, found guilty, and sentenced to the torture peculiar to that country.

This punishment consisted in stripping the body, and placing over it the skin of a newly killed heifer, the head only of the victim being exposed. The prisoner was then put into the hot sun so that the skin might dry upon his flesh and gradually eat into it. “Sakhi” was so treated, and bore all his pains with patience, and recited to himself for his comfort, portions of the Koran which he had committed to memory. He was daily under the charge of a guard, whose duty it was to take him to and from his prison-house, and to watch over him during the day. One day “Sakhi” observed that the sentry was muttering to himself, and apparently in grief, so “Sakhi” asked him what was the matter, and he replied, “Our King is very ill, and none of the doctors can cure him.” “Oh,” said “Sakhi,” “I am a medicine man, and I can cure the King, I do not doubt.” This news soon reached the ears of the people about the Court, and “Sakhi” was taken before the Vizier, and there repeated what he had said to the sentry.

The Vizier ordered that the skin should be taken off “Sakhi” which caused him much physical pain, and indeed could only partially be removed. “Sakhi” was then put into clothes again, and leave was given him to prepare his remedies. “Sakhi” then went at once into the jungle, procured the herbs pointed out to him by the snake, and made from them a draught which he gave to the King. The King believed in his skill, continued to follow the treatment, and in a very short time he became quite cured of the disease from which he was suffering. “Now,” said the King to “Sakhi,” “you have been the means of restoring me to health, and as I made an oath at the point of death, that whoever cured me should have my daughter in marriage, and be possessor of half of my kingdom, so now I shall proceed to keep my word.” The King accordingly commanded that the proper document should be made out, and upon a fortunate day being fixed by the astrologers, the royal marriage was celebrated with every pomp and display. So the poor and patient “Sakhi” was thus greatly rewarded and enriched.

But he was not spoilt by splendour, for he never neglected as the proper hours came round, to say his prayers five times a day, as the custom is of every devout Mahomedan.

The morning prayer was said at the river side, near the Palace, where he prostrated himself in worship on an open green sward.

One morning, the jackal whom he had rescued from the well came to him with a beautiful flower in its mouth, and he said to “Sakhi,” “Take this flower; I found it on this green bank after five Fakirs, or ‘Panj Pir,’ had been worshipping here. It has a most fragrant smell, but one thing I must tell you: let no one know you possess it.” So “Sakhi” thanked the jackal, tied the flower in his waistcloth, and went home.

The perfume of the flower was so strong that his wife at once perceived it, and asked what he had about him that smelt so sweet. “Sakhi” for a long time evaded the question, for he had in his mind the warning of the jackal, but at last, in a weak moment, he drew it from his waistbelt and handed it to his wife, saying, “I have yielded to your entreaties, but you must tell no one else about it.” One day her mother came to visit her, as she often did, and by some accident “Sakhi’s” wife dropped the flower on the floor, which her mother picked up unperceived, and took away with her, when it at once dried up. The wife had no sooner lost the flower than she became depressed and like a mad thing, and at last told “Sakhi” that she should die unless it could be recovered; so distressed indeed was she, that she quite worried him out of his life. “Sakhi,” one morning when he was at his usual place of prayer by the riverside, thought of the jackal, and he was not long before he made his appearance. He then told him all about the flower, and what misery and suffering it had brought upon his wife since the day she had lost it. The jackal remonstrated, and said he could not get another, for it was left on the bank by the five holy men who had never been seen again, but he felt sure that there was some talisman about it. “Sakhi” said, “Oh! If you could only tell me whither they went, so that I might follow them and get them to take the spell off my wife!” The jackal replied, “They dived into that deep pit in the river, that I am sure of, and never rose again.”

Then “Sakhi” bethought him that he would also dive in there at the same spot, and see what fate and fortune might have in store for him.

Thereupon he made a plunge from the bank, and oh! wonder of wonders! He found himself in a glorious place, and mid bowers of bliss, and precious stones shining in every direction, so that he was quite bewildered. This was indeed to him rapture and enjoyment, and while he was trying to collect himself, he felt a touch from someone near, and he recognized the voice of the daughter he had lost in the fire, who welcomed him with all affection, saying, “Mother also is here; I will go and call her.”

So “Sakhi” felt that this was true happiness indeed, to be in such a place with his first wife and daughter, and he decided to remain where he was, and which he now knew must in very truth be the Paradise of Mahomed. Never more did he wish to return to earth again, to be worried by his second wife who was under the spell of that enchanted flower.

And so ends the Story of “Sakhi the Generous,” and may we all learn to bear our troubles with the same patience and resignation that “Sakhi” did.

EXPLANATORY NOTES.

This is one of the tales, says Crooke, of the grateful Animal cycle, for which see KÖhler and Crooke.

“Sakhi.”—From the Arabic word, “sakhi,” meaning liberal, generous.

“Kallundar.”—From the Arabic word, “kallundar,” a kind of monk who deserts the world, wife, and friends, and travels about with a shaven head and beard. They belonged to a sect of the Kadiri Fakirs, akin to the Sufis, and do not refuse to take “murids” or followers; but the Sufis only tolerate them.

“Ata.”—A Hindustani word, meaning flour, or meal.

“Chapati.”—Also a Hindustani word, meaning thin cakes of unleavened bread.

“Snake and small lump of gold.”—“Old Folk-lore.” See Crooke’s reference to Pipa the Brahmin, who gave offerings of milk to a serpent on the banks of the Sampu, or “Snake Lake,” and was rewarded daily by the serpent with two pieces of gold. In “Chinese Folk-lore” (Dennys) the Emperor Hoti found a wounded serpent in his path, and having cured and released it, was rewarded by a carbuncle of exceeding brightness which the snake brought to him. The belief is, however, common to many races, and the superstition has been extended to toads and fish, and even to horses. Serpent worship is akin to this, but this subject is too elaborate to refer to here.

“Panj Pir.”—“Panj” is the Persian for Five, as the five fingers, and with the Shiah Mahomedans it is a standard, and the extended hand is carried on a pole during the Mahomedan Mohurrum Festival. As also the Panjutun which are the five holy persons amongst Moslems, viz., Mahomed, Ali, Fatima, Hasan, and Hussain. Sentences from the Qoran are repeated at this festival, and the Fakirs and others call out in chorus, “Yahoo! Yahoo!” the Arabic for “Jehovah,” He who is; He who exists. (See Qanoon-i-Islam.)

“Dwelling beneath the River.”—This prevails widely through the folk-lore of many countries. Moore in his “Manx Folk-lore” has a long article upon “Dwellings under the Sea,” splendid cities, towers, gilded minarets, and so forth.

“Wells.”—In the original it is “Kooh,” in Sanscrit “Kooa,” in Persian “Chah.” These are wells from whence the water has to be obtained by lowering a cord or rope. A well into which people descend by steps to get water is termed “Baoli,” from the Hindustani language.

In some of the “Koohs” it is a practice to place during winter, frozen snow, and when this melts in the summer months, it is drawn out and sold as “Aseah” water, and is much appreciated.

It is considered by the people to be a good action to build a well for the general use of travellers, and a still further work of merit to build a tank, for then both animals and birds can also enjoy the benefit.

There are many witty sayings in regard to wells, but one or two must suffice from this district.

In giving advice to another about to take an important step, the saying is:

If one wishes to say that another has laid a trap and got caught himself, the saying is:

Note.—In the 12th century there actually lived a saint called “Sakhi Sarwar,” whose real name was Sayyid Ahmad. His father is said to have been a native of Baghdad. In another legend he is represented as a disciple of the celebrated Pir Dastagir of Baghdad. Close to the tomb of this saint is a shrine to Baba Nanak, the founder of Sikhism, and a temple to Vishnu.—Crooke.

It may be that the “Sakhi” of this tale refers to this saint.

“'Sakhi’s’ grief under torture.”—A common saying amongst the people to express the fact that no one is without suffering is thus given in part Persian:

Further Note as to Snakes.—There are several kinds of snakes known in the district by snake-charmers, but some of the most important are as follows. First and foremost is the well-known Cobra; one is called Kooruj; another Mushkee, of a black colour; a third Chujlup, or hooded, from the hood being like Chuj, or a winnowing basket; a fourth is termed Kukkur, also a hooded snake, but of a light colour.

Of miscellaneous snakes there are Batung, Bhullard, and the Theer-MaÂr, a small snake found in the roofs of houses. Another has a spotted body, is small, and has a broad head; this is called Phissee, or KurnndÂwah. Another is the Sangchur, a snake of most rapid movement, having a dark body, very glossy skin, with white spots here and there. Of this snake the charmers stand in great dread, for it is instant death to be bitten by it.

To show how deadly this is, they say that the snake calls out, “Get out of my way, for fall you must at once, and I don’t want you to fall on me.”

Snakes, as has been already said, are worshipped by Hindus, and the Cobra is a special object of worship, as being intimately connected with many of their idols and deities, especially by the worshippers of the Lingam, the form under which Siva is worshipped, the most bigoted perhaps of all Hindu sects.

When the child of a Hindu is suffering from a disease called SokrÂh, or Sukh-Chari (atrophy), or wasting away, it is usual to have it washed under a Cobra, and the water thus falling over the snake on to the child is believed to have healing properties.

The well-known “Bezoar” stone (from the Persian words “zahr,” poison, and “pad” against, a concretion found in the stomachs of goats or antelopes), for the cure of snake poison, and is called in the district “Zahr Muhra”; and again to cure dogs of distemper it is a common practice to wash them with the cast skins of snakes, called Khainchillee. It may be added here that snakes, it is said, can be killed with snuff thrown into their eyes and mouth.

Some have doubted whether it could be possible for snakes to be charmed, especially as many naturalists have asserted that the greater part of them are deaf. The Authors can, however, certify to the fact that hooded snakes can be brought under the spell of a shrill musical pipe even when in concealment. The pipe the Indian snake-charmers use is called a “Tunbi;” or by some a “Banshi” or flute is used.

However, to continue this subject might as we have before said, lead us into Ophiolatry, which is outside the scope of these Explanatory Notes; but we may say this, that the change of skin by the Serpent has no doubt been easily associated by some minds, with the springing up of a fresh life, or an endless existence; and so has been one of the means towards the worship of this Reptile.