June 1972: Agra and the Taj Mahal

 Taken From All About My Hat The Hippy Trail 1972 ISBN ‎ 978-0993210716

The next morning Al had a quick breakfast of eggs and toast, unlike in Kabul it was easy to order and took a rickshaw to the Taj Mahal. He picked up a pamphlet from a stall outside that was selling postcards.

 

“In 1631, Shah Jahan, emperor during the Mughal empire's period of greatest prosperity, was grief-stricken when his third wife, Mumtaz Mahal, a Persian princess, died during the birth of their 14th child, Gauhara Begum. Construction of the Taj Mahal began in 1632. The court chronicles of Shah Jahan's grief illustrate the love story traditionally held as an inspiration for Taj Mahal.. The principal mausoleum was completed in 1648 and the surrounding buildings and garden were finished five years later. Emperor Shah Jahan himself described the Taj in these words:

“Should guilty seek asylum here,

“Like one pardoned, he becomes free from sin.

“Should a sinner make his way to this mansion,

“All his past sins are to be washed away.

“The sight of this mansion creates sorrowing sighs;

And the sun and the moon shed tears from their eyes.

“In this world this edifice has been made;

“To display thereby the creator's glory.

“The tomb is the central focus of the entire complex of the Taj Mahal. This large, white marble structure stands on a square plinth and consists of a symmetrical building with an arch-shaped doorway topped by a large dome and finial.

“The marble dome that surmounts the tomb is the most spectacular feature. originally made of gold but replaced by a copy made of gilded bronze in the early nineteenth century.

“Elsewhere, the garden is laid out with avenues of trees and fountains.”

Al stood up and absorbed the pleasing view of this incredible white building reflecting in the pool of water that was between the two walkways leading to the marble miracle. On either side there was green grass, bushes, flowers and trees.

There were quite a few tourists about, Indian-looking as well as Japanese and Westerners, and many people taking photographs of their friends in front of the Taj. Al waited for an opportunity and took a photograph. He had just two photos left in his camera and knew that at the moment he did not have enough cash to buy another film.

Al spent about an hour walking round the building and took a look inside – it was all sparklingly clean and well decorated with various types of writing and symbols that we did not understand.

It was a peaceful place to be, unlike many places that we had visited, Al found he could sit without being approached or disturbed by anyone.

When he left, his driver insisted taking Al to some souvenir shops even though Al stressed he did not want to buy anything. He drank tea provided by merchants whilst they showed their wares. He kept telling them that he did not want to buy, and when he left without buying anything, they did not seem to mind. He saw gem stones, cut and uncut; there were stores crammed with brass ware, from ashtrays of various designs, candle-sticks, goblets and trays and pots small and large. There was a shop selling beautiful marble boxes and table-tops inlaid with slices of semi-precious stones. They also passed many shops selling small models of the Taj Mahal, others seemed to be offering lamps and shades of all types, brightly coloured clothing, beads and jewellery, bags and other leather goods, sacks full of spices and herbs, fruits and vegetables, sweets and breads and several barbers shops – and a stall selling all sorts of hats! We even passed by a beer shop.

To Al's surprise he spotted several cows just standing in the streets buzzing with bicycles and bicycle rickshaws and mopeds. Al knew that Hindu's considered the cow to be Holy, did not eat the meat and more or less left the beasts free to roam and munch on whatever they could find to eat.

March 19 1985: The Taj Mahal and Fatepur Sikri

March 18 1985: Taken from Back to The East: India, Nepal, Kashmir

https://www.amazon.co.uk/dp/1916310796 

 

 

I had been in Agra in 1972 and visited the Taj Mahal and Fatepur Sikri, both wonderful. At that time, I had stayed in Government Rest House on the outskirts of Agra and got around by bicycle rickshaw and buses. Fatepur Sikri was where we were heading, by taxi with Maxi.

There were four obvious differences between 1972 and now, 1985. The streets were more crowded with local people, rickshaws and much more motorised traffic and corresponding noisier and dustier. There were far more tourists and hasslers. There was more electricity and more telephones. Everyone seemed much more in a rush.

 We made quite an early start. Maxi was waiting for us outside our hotel. I was beginning to wonder whether he was simply a profiteering but friendly taxi driver or some sort of Government employee to keep a watchful and caring eye over us. We soon arrived at the Taj.

This is from a guide book:

“The Taj Mahal or Crown of the Palace was built from white marble and was on the southern bank of the river Yamuna. It was considered to be one of the most beautiful buildings in the world. It was commissioned in 1632 by the Mughal emperor Shah Jahan (reigned from 1628 to 1658) to house the tomb of his favourite wife, Mumtaz Mahal who died on 17 June 1631 while giving birth to their 14th child, Gauhara Begum; it also houses the tomb of Shah Jahan himself. The tomb was the centrepiece of a 17-hectare (42-acre) complex, which includes a mosque and a guest house, and was set in formal gardens bounded on three sides by a defensive battlement.

“The tomb was the central focus of the entire complex of the Taj Mahal. It was a large, white marble structure standing on a square plinth and consists of a symmetrical building with an iwan (an arch-shaped doorway) topped by a large dome. Like most Mughal tombs, the basic elements are Persian in origin. The base structure was a large multi-chambered cube with bevelled corners forming an unequal eight-sided structure that was approximately 180 feet on each of the four long sides.

“The most spectacular feature was the marble dome that surmounts the tomb. The dome was nearly 115 feet high which was close in measurement to the length of the base, and accentuated by the cylindrical "drum" it sits on, which was approximately 23 feet high. Because of its shape, the dome was often called an onion dome or amrud (guava dome). The top was decorated with a lotus design which also serves to accentuate its height. The shape of the dome was emphasised by four smaller domed kiosks placed at its corners, which replicate the onion shape of the main dome. The dome was slightly asymmetrical. Their columned bases open through the roof of the tomb and provide light to the interior. Tall decorative spires extend from edges of base walls, and provide visual emphasis to the height of the dome.

“The main finial section of the roof was originally made of gold but was replaced by a copy made of gilded bronze in the early 19th century. This feature was a clear example of integration of traditional Persian and Hindu decorative elements. The finial was topped by a moon, a typical Islamic motif whose horns point heavenward.

“The minarets, which are each more than 130 feet tall, display the designer's penchant for symmetry. They were designed as working minarets— a traditional element of mosques, used by the muezzin to call the Islamic faithful to prayer. Each minaret was effectively divided into three equal parts by two working balconies that ring the tower. At the top of the tower was a final balcony surmounted by a chattri that mirrors the design of those on the tomb. The chattris all share the same decorative elements of a lotus design topped by a gilded finial. The minarets were constructed slightly outside of the plinth so that in the event of collapse, a typical occurrence with many tall constructions of the period, the material from the towers would tend to fall away from the tomb.

“The exterior decorations of the Taj Mahal are among the finest in Mughal architecture. As the surface area changes, the decorations are refined proportionally. The decorative elements were created by applying paint, stucco, stone inlays or carvings. In line with the Islamic prohibition against the use of anthropomorphic forms, the decorative elements can be grouped into either calligraphy, abstract forms or vegetative motifs. Throughout the complex are passages from the Koran that comprise some of the decorative elements.

“The calligraphy on the Great Gate reads "O Soul, thou art at rest. Return to the Lord at peace with Him, and He at peace with you." The calligraphy was created in 1609 by a calligrapher named Abdul Haq. Shah Jahan conferred the title of "Amanat Khan" upon him as a reward for his "dazzling virtuosity." Near the lines from the Qur'an at the base of the interior dome was the inscription, "Written by the insignificant being, Amanat Khan Shirazi." Higher panels are written in slightly larger script to reduce the skewing effect when viewed from below.

“The interior chamber of the Taj Mahal reaches far beyond traditional decorative elements. The inlay work was a lapidary of precious and semiprecious gemstones. The inner chamber was an octagon with the design allowing for entry from each face, although only the door facing the garden to the south was used. The interior walls are about 82 feet high and are topped by a "false" interior dome decorated with a sun motif. The four central upper arches form balconies or viewing areas, and each balcony's exterior window had an intricate screen cut from marble. In addition to the light from the balcony screens, light enters through roof openings covered by chattris at the corners. The octagonal marble screen bordering the cenotaphs was made from eight marble panels carved through with intricate pierce work. The remaining surfaces are inlaid in delicate detail with semi-precious stones forming twining vines, fruits and flowers. Each chamber wall was highly decorated with dado bas-relief, intricate lapidary inlay and refined calligraphy panels which reflect, in little detail, the design elements seen throughout the exterior of the complex.

“Muslim tradition forbids elaborate decoration of graves. Hence, the bodies of Mumtaz and Shah Jahan were put in a relatively plain crypt beneath the inner chamber with their faces turned right, towards Mecca. Mumtaz Mahal's cenotaph was placed at the precise centre of the inner chamber on a rectangular marble base.

“The complex is set around a large square garden that uses raised pathways that divide each of the four-quarters of the garden into 16 sunken flowerbeds. Halfway between the tomb and gateway in the centre of the garden was a raised marble water tank with a reflecting pool positioned on a north-south axis to reflect the image of the mausoleum. The elevated marble water tank was called al Hawd al-Kawthar in reference to the "Tank of Abundance" promised to Mohammed.”

That reflection was really beautiful. From the far end there were always people taking photographs.

 When we left the Taj, Maxi was waiting for us with two cups of tea, some small cakes and a bottle of water. He seemed anxious to take us to our next stop, Fatepur Sikri, about 20 miles and over an hour away.

Fatepur Sikri, which as I said I had also visited in 1972, this time had other tourists strolling around on the various levels. It may not have been as immediately visually impressive as the Taj but was a fascinating place to see.

 

“The city itself was founded as the capital of Mughal Empire in 1571 by Akbar, serving this role from 1571 to 1585, when Akbar abandoned it due to a campaign in Punjabi and was later completely abandoned in 1610 due partly to a shortage of good water.

“It’s a massive complex on several levels surrounded by a five mile wall on three sides and a lake on the other. Entrance was through a series of gates, namely, Delhi Gate, the Lal Gate, the Agra Gate and Birbal's Gate, Chandanpal Gate, The Gwalior Gate, the Tehran Gate, the Chor Gate, and the Ajmeri Gate.”

It’s quite confusing inside, up and down the various levels, so we did not get to see it all, with no guide.

 “The emperor Akbar tried to start a new religion here, called Deen Illahi, a synthesis of several religions of that time.

“Inside the walled area, are palaces such as Jodh Bai, used by Akbar. The court ladies used to sit here watching the goings on below Bhirbal Bhavan.

“Some of the important buildings in this city, both religious and secular are:

“Buland Daewaz: Set into the south wall of congregational mosque, the Buland Darwaza at Fatehpur Sikri was 180 feet high, from the ground, gradually making a transition to a human scale in the inside. The gate was added around five years after the completion of the mosque to commemorate Akbar’s successful Gujarat campaign. It carries two inscriptions in the archway, one of which reads: "Isa, Son of Mariam said: The world is a bridge, pass over it, but build no houses on it. He who hopes for an hour may hope for eternity. The world endures but an hour. Spend it in prayer, for the rest is unseen".

“The central portico comprises three arched entrances, with the largest one, in the centre, was known locally as the Horseshoe Gate, after the custom of nailing horseshoes to its large wooden doors for luck. Outside the giant steps of the Buland Darwaza to the left was a deep well.

“Jama Masjod was a Jama Mosque meaning the congregational mosque and was perhaps one of the first buildings to be constructed in the complex, with a massive entrance to the courtyard, the Buland-Darwaza added some five years later. It was built in the manner of Indian mosques around a central courtyard. A distinguishing feature was the row of chhari over the sanctuary. Chhatri are elevated, dome-shaped pavilions used as an element in Indian architecture. The word literally means "canopy" or "umbrella." There are three mihrabs, raised platforms, in each of the seven bays, while the large central mihrab was covered by a dome and it was decorated with white marble inlay of geometric patterns.

“The Tomb of Salim Chishti was a white marble encased tomb of the Sufii (1478–1572), within the Jama Masjid's courtyard. The single-storey structure was built around a central square chamber, within which was the grave of the saint, under an ornate wooden canopy encrusted with mother-of-pearl mosaic. Surrounding it was a covered passageway for walking round in a circle with carved stone pierced screens all around with intricate geometric design and an entrance to the south.

“On the left of the tomb, to the east, stands a red sandstone tomb of Islam Khan, son of Shaikh Badruddin Chisti and grandson of Shaikh Salim Chishti, who became a general in the Mughal army in the reign of Jahangir. The tomb was topped by a dome and thirty-six small domed Chattris and contains a number of graves, some unnamed, all male descendants of Shaikh Salim Chisti.

“Diwan-i-Aam or Hall of Public Audience, was a building typology found in many cities where the ruler meets the general public. In this case, it was a pavilion-like multi-bayed rectangular structure fronting a large open space. South west of the Diwan-i-Am and next to the Turkic Sultana's House stand Turkic Baths.

“Diwan-i-Khas or Hall of Private Audience, was a plain square building with four chattris on the roof. However it was famous for its central pillar, which had a square base and an octagonal shaft, both carved with bands of geometric and floral designs, further its thirty-six serpentine brackets support a circular platform for Akbar, which was connected to each corner of the building on the first floor, by four stone walkways. It was here that Akbar had representatives of different religions discuss their faiths and gave private audience.

“IIbadaht Khana or House of Worship was a meeting house built in 1575 CE by the Mughal Emperor Akbar.

“Anup Talao: Anup Talao was built by Raja Anup Singh Sikarwar, an ornamental pool with a central platform and four bridges leading up to it. Some of the important buildings of the royal enclave are surround by it including, Khwabgah (House of Dreams) Akbar's residence, Panch Mahal, a five-storey palace, Diwan-i-Khas (Hall of Private Audience), Ankh Michauli and the Astrologer's Seat, in the south-west corner of the Pachisi Court.

“Hujra-i-Anup Talao: Said to be the residence of Akbar's Muslim wife, although this was disputed due to its small size.

“Mariam-uz-Zamani’s Palace was the building of Akbar's Rajput wives, was built around a courtyard, with special care being taken to ensure privacy.

“Naubat Khana also known as Naggar Khana, meaning a drum house, where musician used drums to announce the arrival of the Emperor. It was situated ahead of the Hathi Pol Gate or the Elephant Gate, the south entrance to the complex, suggesting that it was the imperial entrance.

“The Pachisi Court was a square marked out as a large board game, the precursor to modern day Ludo game where people served as the playing pieces.

“Panch Mahal was a five-storied palatial structure, with the tiers gradually diminishing in size, till the final one, which was a single large-domed Chattri Originally pierced stone screens faced the facade and probably sub-divided the interior as well, suggesting it was built for the ladies of the court. The floors are supported by intricately carved columns on each level, totalling to 176 columns in all.

“Birbal’s House, the house of Akbar's favourite minister, who was a Hindu. Notable features of the building are the horizontal sloping sunshades and the brackets which support them.

“The impressive Hiran Minar, or Elephant Tower, was a circular tower covered with stone projections in the form of elephant tusks. Traditionally it was thought to have been erected as a memorial to the Emperor Akbar's favourite elephant. However, it was probably a used as a starting point for subsequent mileposts.

“Other buildings included Taksal (mint), Daftar Khana (Records Office), Karkhana (royal workshop), Khazana (Treasury), Hammam (Turkic Baths), Darogha's quarters, stables, caravanserai and such.”

Well that was a whole lot to remember so I took copied the information from the pamphlets.

Whilst we were there we were approached by a family of about 15 who insisted on having a photograph with me, which Lesley took. Not all of them wanted to be in it, but it’s a great pic that I still have and I promised to send a copy which I did when we got back to Norwich and had the films developed. There were no digital cameras in 1985.

ALUN BUFFRY - 2 news books now in paperback

"ALL ABOUT MY HAT - THE HIPPY TRAIL 1972"  PAPARBACK
isbn   9780-0-9932107  ON AMAZON
isbn    978-0-9932107-0-9 THROUGH BOOKSHOPS AND LIBRARIES

An incredible journey in 1972, of a young man and his hat, "Myhat", from Thessalonki in Greece, through Turkey, Syria, Iraq, Iran, Afghanistan, Pakistan and India - and back to the UK, through poverty and illness, a journey not forgotten. Passing through Istanbul, Izmir, Ephesus (Efes), Antalya, Antakya, Aleppo, Deir el Zur, Qa'im, Baghdad, Tehran, Mashad, Herat, Kandahar, Kabul, Khyber Pass, Peshawar, Rawalpindi, Lahore, Amritsar, Delhi, Agra, Haridwar and Rishikesh - known now as "The Hippy Trail".


READERS' COMMENTS
Joan Bello?, US: "I am quite sure that I have just finished reading what should be recognized as an all time classic. Alun Buffry is a master storyteller. All About My Hat kept me spellbound from the first page. This is a precise recounting of true adventure that every hippy-minded person will be in awe of regardless of age. Thankfully, Buffry has found a delightfully unique literary vehicle that completely disposes of the usual ego distraction of so many biographical accounts. It is effortless reading, nothing superfluous, no fillers, with an ease of language and a precision that is admirable. My Hat is a constant reminder of the camaraderie shared among all cannabis supporters around the world. Bravo!!"
Winston M, Surrey: "Great read and so much interesting found it hard to put down."
Kevin T, Norfolk: "A Brilliant book once i started it i could NOT put it down i would recommend others to read it."
Roger H, Suffolk: "Good Grief!"
Ann C, Norwich: "This is a fascinatng book packed with stories about adventures on the "Hippy Trail" in all its reality. It was harsh with extreme discomfort, heat and dust and sometimes illness. It took strength and endurance ...but then... the rewards were a rich awareness of other cultures and beliefs. "I recommend it warmly.and did I mention, it is so funny!"
Roger W E, Swansea: "My Hat is becoming an independent friend, as I read on - he/she/it is competing with you! Roger WE"
Chris P, Essex: "Awesome read fella, most enjoyable."
Ian L, Norfolk: "Liked it a lot, very entertaining, definitely a good read, well done Alun."
Frank K, W Sussex: "Loved the book Alun and have shown friends, also travellers with a Hippie hat. Great days to remember for you I bet. I like the way you laid out the text too, great read."
Mark S, Norfolk: "Loving the book."
Melissa D, Italy "I really enjoyed this book..... but I have to admit I skipped some of the travel book descriptions. My favourite part is..... No, I won't spoil it for you!
Simon B, Norwich: "You were lucky to survive - loved the book."
Marion G, Suffolk: "Marion Gaze An easy enjoyable read. It took me right back to those times of footloose carefree travel and spontaneous adventure....usually ending in illness or loss of ones money! Though i was part of the start of the journey, Alun's Hat remembers a lot more than me, which is why there will not be a book about my overland trip to India a year or so later..." 
 
INTRODUCTION
Let me introduce myself, I am called Myhat.
I am quite an old hat. I was made decades ago. I had been passed many times to a few heads, yet had seldom found one that I felt really comfortable on.
About 40 years ago, everything changed. I found myself upon a head that I had a close affinity with and I found myself seeing, hearing, smelling much through this young man, Al - and even picking up on his emotions and thoughts.
I was lost then for several years, stored in a cupboard until, once again, I found myself on Al's head and now I can tell my tales.
Al and I spent some nine months together on our first trip, visiting many big cities and several small villages, in eight countries, all different, all new to myself and my new head – an adventure of a lifetime.
I had sat on Al's head and witnessed all sorts of strange places and events until we had travelled to India and then to the UK.
When Al arrived back in the UK, he was quite ill, having suffered from a problem called Hepatitis and also dysentery. Al went to his parent's house in Wales and then to hospital. But whilst he was in that hospital, I was never on his head after he had arrived, and ended up in a box in a storage cupboard.
I didn't know what was happening. Why was Al leaving me? How long was I to be here? What would become of me now? Would I get a new head? Would I get more adventures? Would I be treasured or neglected?
Then one day, Al took me out of my box and put me back on his head.
That is how it came that I found myself back on Al's head. I have been on and off Al's head for about forty years and now I can tell my tales. Al had done a lot of travelling over those forty years.
I had always been able to understand any language spoken and understood by whatever head I was placed on - but never been able to utter anything myself – until now! I have discovered that I can help Al remember the places we had experienced together and I somehow I managed to place the idea of writing my tale for me. Anyway, that idea came upon Al and here he is, writing this for me!
As well as understanding the thoughts, memories and feelings of my head – I felt as he felt - I have been able to see through the eyes, hear through the ears and even taste through the mouth and tongue of my head – Al – and over the days developed a strange connection so that so long as Al was nearby, I could watch what was going on around him – even when not on his head!
I watched, I listened and I remembered – and that is how I come to write this story through a head called Al.

A DIP IN THE GANGES
After a pleasant afternoon with Ashok and his family, they drove back to Haridwar and Al was dropped off back near the railway station where, once again, he slept on the wooden bench.
The following morning after a breakfast of fruit, yoghurt and bread, Al took a stroll around the town. It seemed very old. The streets were crowded with people going about their days amidst the cows.
After a while he found a bridge over the river Ganges. It looked greener on the other side, with trees to sit beneath and watch the powerful currents pass. So he crossed the bridge and turned right to follow a rough path running besides the River.
He spotted an orange-robed elderly and bearded man sitting cross-legged beneath a tree, a semi-circle of younger people sitting facing him.
Al knew that they were called Baba’s, as he himself had been called a few times.
“Maybe he’s one of those guru teachers,” Al thought.
Back in England Al had read about the pop group The Beatles who had taken up with a Guru called Maharishi Mahesh Yogi who had taught them how to meditate and himself gained great publicity and popularity – maybe it was something to do with that.
The orange-robbed ‘teacher’ shouted something and motioned to Al to go over and join them and sit down. Al complied. The elderly teacher smiled and asked Al where he was from and why he was in Haridwar, in a broken English with an almost German accent.
Al explained that he had travelled overland from the UK, simply on an adventure and that he was here because he had met a Spanish man in Delhi who had recommended it as a good place to stay for a while. The teacher laughed and from under his robes produced a chillum. The chillum was prepared, wrapped in a safi – a small piece of cloth that served as a sort of filter – the tobacco hash mixture poured in and the lit chillum passed around so that everyone including Al had a good puff.
The teacher-come-chillum-maker – the Baba – asked Al if he had a few rupees for another chillum. Al handed over a small note. A young boy suddenly appeared from amongst the nearby thickness of trees, took the note, ran off into the trees to return seconds later with a small lump of black hash which he passed on and which was instantly made into another chillum and smoked.
Al stayed a short while and as nothing was being said and he was quite high on the hash, he said his goodbyes and left, carrying on in the same direction as before. Within minutes he was sitting with another group under another tree, smoking again.
“This is the good life!” thought Al, so high that he was beginning to feel like he was in a Holy city in India. “By the Ganges!”
He left the second group and walked some hundred yards before he had the idea that immersing oneself in the Ganges was supposed to purify the soul.
“Well,” he mumbled under his breath so only he (and I) could hear, “Why not, it’s hot and I’ll soon dry off.”
Across the river he could see a long walled building complex with steps going down to the River. As he got closer he could see steps going down on this side too. A few steps, “I should be OK."
The water was moving very fast. Al thought maybe he would not immerse himself, just splash himself all over.
“After all, I can’t swim.” So he put down his bag, took me off his head and put me on his bag, took off his sandals, and stepped down and in to the water.
With some hesitation, one step, second step, third step – then his feet were swept from under him. He felt himself falling backwards into the water which he knew would sweep him away. Too high to feel real fear, he envisioned the situation if he was to be swept down the Ganges – he would have to try to float. He had to hope he would be saved, but who would swim in this? How many bodies had ended up like this. Was this really Holy Water?
As he fell he reached out and somehow managed to grab a chain that was attached to the land, maybe for mooring a boat. He grabbed the chain but the force of the water was now tugging at his body like a hungry monster and now splashing his whole body with his head about to go under.
As his head went under he felt a wrenching on his arm but he pulled stronger, now his head was out, now his body, now he was clambering up the steps, drenched and coughing up Holy Water. He made it to the grassy bank and collapsed on the floor.
I felt so many emotions and thoughts and images flooding Al’s brain.
“So fucking stupid! I could have died.”
“Am I cleansed? Am I saved? Don’t feel any different.”
“God I’m stoned! I shouldn’t have done that. What would have happened if that chain wasn’t there?”
“Glad I took Myhat off!"
So was I.
Had I been in that water I would surely have been swept away for ever.
But it wasn’t long before Al was dried out and sitting with yet another group smoking another chillum.
After a while, that particular teacher said that they had seen Al go into the River and now his soul was clean. That was about all he said, except he asked Al if he wanted some chai and said that “Mahatma is coming, he will take you for chai.” Al liked the spicy milky tea drinks.
Al wondered if this was the Maharishi Mahesh Yogi or maybe some local lord or lord’s son, a rich man probably. Everything was so strange that Al did not know what to expect next. I was wondering about who this ‘Mahatma’ was - maybe he made hats?
After a while a man in orange robes accompanied by a small group of Indian-looking people approached. Apparently he was the Mahatma. He exchanged words with the teacher under the tree and said to Al: “OK, you come now for chai and this evening we will do our ‘Arti’ parade through town and then you join us and come to Ashram maybe?” They walked a while, crossed a bridge and entered a small chai shop where the Mahatma said something to the owner or waiter – who did not look too pleased – pointing at Al who, seemingly somewhat disgruntled, delivered to his table with “No charge, Sir” and the Mahatma and his entourage left, saying “Join us for Arti parade.”
There were still a few hours before evening so Al decided to go and wait on his bench back at the railway station.
That was when everything changed.

"OUT OF JOINT -  20 YEARS OF CAMPAIGNING FOR CANNABIS"  isbn  978-1-5084202-1-7

It was in Norwich prison whilst on remand in 1991 that Alun Buffry was approached by Jack Girling during a prison visit, and invited to help him and others form the Campaign to Legalise Cannabis International Association (CLCIA).In 1992, whilst on bail, the CLCIA was formed but it would not be until after Alun Buffry was released on parole in 1995, having served four-and-a-half years, that he started to dedicate himself to the cause of legalising the possession, cultivation and trade of cannabis in the UK. In the General Election of 1997, Howard Marks contested four seats on the single issue of cannabis. In 1999, the campaign registered as a political party in the UK under the name Legalise Cannabis Alliance (LCA).The LCA fought in over 80 elections including Parliamentary, local council and county councils, did numerous talks and interviews, gave oral evidence to the Home Affairs Committee and the Basque Government in Spain, debated at The Oxford Union and at universities, attended marches and rallies protests and picnics and produced the first and only Party Political Broadcast by a cannabis party, shown on TV in Wales in 2005. This is Alun Buffry's no-holds-barred story, from his prospective, detailing his own activities and those of others, over the period 1991 to 2011.