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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Hindoos as they Are + A Description of the Manners, Customs and the Inner Life + of Hindoo Society in Bengal + +Author: Shib Chunder Bose + +Release Date: October 11, 2011 [EBook #37722] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE HINDOOS AS THEY ARE *** + + + + +Produced by Steven Gibbs, Julia Neufeld and the Online +Distributed Proofreading Team at http://www.pgdp.net + + + + + + +</pre> + + +<p> </p> +<p> </p> +<p> </p> +<p> </p> + +<h1>THE HINDOOS AS THEY ARE</h1> + +<div class='center'>A DESCRIPTION OF THE MANNERS, CUSTOMS<br /> +AND<br /> +INNER LIFE OF HINDOO SOCIETY<br /> +IN BENGAL.<br /><br /><br /> +BY</div> + +<h2>SHIB CHUNDER BOSE.</h2> + +<div class='center'>WITH A PREFATORY NOTE BY<br /><br /> + +<span class="smcap">The Rev.</span> W. HASTIE, <span class="smcap">B. D.</span>,<br /><br /> + +PRINCIPAL OF THE GENERAL ASSEMBLY'S INSTITUTION, CALCUTTA.<br /><br /><br /><br /> +_________________<br /><br /><br /> +London:<br /><br /> + +EDWARD STANFORD, 55, CHARING CROSS.<br /><br /><br /> + +Calcutta:<br /><br /> + +W. NEWMAN & Co., 3, DALHOUSIE SQUARE.<br /><br /> +_________<br /> +1881.<br /><br /><br /><br /> + +PRINTED BY W. NEWMAN AND CO.,<br /><br /> +AT THE CAXTON PRESS, 1, MISSION ROW, CALCUTTA.<br /><br /><br /><br /> + +[<i>The Right of Translation and Reproduction is reserved.</i>] +</div> + + + +<hr style="width: 65%;" /> +<h2>CONTENTS.</h2> + + + + + +<div class="center"> +<table border="0" cellpadding="0" cellspacing="0" summary="Contents"> +<tr><td align="left"> </td><td align="right"><i>Page.</i></td></tr> +<tr><td align="left"><span class="smcap">Prefatory Note.</span></td><td align="right"><a href="#Page_i">i</a></td></tr> +<tr><td align="left"><span class="smcap">Introduction.</span></td><td align="right"><a href="#Page_iii">iii</a></td></tr> +<tr><td align="left">I. <span class="smcap">The Hindoo Household</span></td><td align='right'><a href="#Page_1">1</a></td></tr> +<tr><td align="left">II. <span class="smcap">The Birth of a Hindoo</span></td><td align='right'><a href="#Page_22">22</a></td></tr> +<tr><td align="left">III. <span class="smcap">The Hindoo School-boy</span></td><td align='right'><a href="#Page_30">30</a></td></tr> +<tr><td align="left">IV. <span class="smcap">Vows of Hindoo Girls</span></td><td align='right'><a href="#Page_35">35</a></td></tr> +<tr><td align="left">V. <span class="smcap">Marriage Ceremonies</span></td><td align='right'><a href="#Page_41">41</a></td></tr> +<tr><td align="left">VI. <span class="smcap">The Brother Festival</span></td><td align='right'><a href="#Page_90">90</a></td></tr> +<tr><td align="left">VII. <span class="smcap">The Son-in-law Festival</span></td><td align='right'><a href="#Page_92">92</a></td></tr> +<tr><td align="left">VIII. <span class="smcap">The Doorga Poojah Festival</span></td><td align='right'><a href="#Page_93">93</a></td></tr> +<tr><td align="left">IX. <span class="smcap">The Kali Poojah Festival</span></td><td align='right'><a href="#Page_136">136</a></td></tr> +<tr><td align="left">X. <span class="smcap">The Saraswati Poojah</span></td><td align='right'><a href="#Page_151">151</a></td></tr> +<tr><td align="left">XI. <span class="smcap">The Festival of Cakes</span></td><td align='right'><a href="#Page_155">155</a></td></tr> +<tr><td align="left">XII. <span class="smcap">The Holi Festival</span></td><td align='right'><a href="#Page_159">159</a></td></tr> +<tr><td align="left">XIII. <span class="smcap">Caste</span></td><td align='right'><a href="#Page_165">165</a></td></tr> +<tr><td align="left">XIV. <span class="smcap">A Brahmin</span></td><td align='right'><a href="#Page_180">180</a></td></tr> +<tr><td align="left">XV. <span class="smcap">The Bengalee Baboo</span></td><td align='right'><a href="#Page_191">191</a></td></tr> +<tr><td align="left">XVI. <span class="smcap">The Kobiraj, or Native Physician</span></td><td align='right'><a href="#Page_209">209</a></td></tr> +<tr><td align="left">XVII. <span class="smcap">Hindoo Females</span></td><td align='right'><a href="#Page_216">216</a></td></tr> +<tr><td align="left">XVIII. <span class="smcap">Polygamy</span></td><td align='right'><a href="#Page_227">227</a></td></tr> +<tr><td align="left">XIX. <span class="smcap">Hindoo Widows</span></td><td align='right'><a href="#Page_237">237</a></td></tr> +<tr><td align="left">XX. <span class="smcap">Sickness, Death, and Shrad or Funeral Ceremonies</span></td><td align='right'><a href="#Page_246">246</a></td></tr> +<tr><td align="left">XXI. <span class="smcap">Suttee, or the Immolation of Hindoo Widows</span></td><td align='right'><a href="#Page_272">272</a></td></tr> +<tr><td align="left">XXII. <span class="smcap">The Admired Story of Sabitri Brata, or the</span></td></tr> +<tr><td align="left"><span class="smcap">Wonderful Triumph of Exalted Chastity</span></td><td align='right'><a href="#Page_280">280</a></td></tr> + +<tr><td align="left"><span class="smcap">Appendix</span></td><td align='right'><a href="#Page_293">293</a></td></tr> +</table></div> +<div class='center'><br /><br />ERRATA.<br /> + +_________<br /><br /> +Page 49, line 4, for "<i>Butterfly</i>," read, "<i>Prajápati</i>—the (Lord.)"</div> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_i" id="Page_i">[i]</a></span></p> +<h2>PREFATORY NOTE.</h2> + + +<p>Babu Shib Chunder Bose is an enlightened Bengali, of +matured conviction and character, who, having received the +stirring impulse of Western culture and thought during the +early period of Dr. Duff's work in the General Assembly's +Institution, has continued faithful to it through all these long +and changeful years. His extended and varied experience, +his careful habit of observation and contrast, his large store +of general reading and information, and his rare sobriety and +earnestness of judgment, eminently qualify him for lifting +the veil from the inner domestic life of his countrymen, and +giving such an account of their social and religious observances +as may prove intelligible and instructive to general +English readers. In the sketches which he has now produced +we are presented with the first-fruits of "the harvest of a +quiet eye" that has long meditatively watched the strange ongoings +of this ancient society, and penetrated with living +insight into the springs and tendency of its startling changes.</p> + +<p>Although I had no special claim to any right of judgment +upon the present phases of Hindu life, the writer took me early +into his confidence, and from the apparent quality and sincerity +of his work I had no hesitation in encouraging him to +persevere, recommending him, however, to leave historical +speculation to others and to confine himself to a faithful delineation +of facts within his own experience. While his +manuscripts were passing through my hands, I took pains to +verify his descriptions by frequent reference to younger educated +natives, who, in all cases, confirmed the accuracy and +reliability of the details. The book will stand on its own<span class="pagenum"><a name="Page_ii" id="Page_ii">[ii]</a></span> +merits with English readers, whose happily increasing interest +in the forms and movements of Hindu life at this transitional +period when the picturesque institutions and habits of +thousands of years are visibly and irrevocably passing away, +should gladly welcome its fresh and opportune representations. +And all who, viewing without regret the decay of the old order +and animated by the faith of nobler possibilities than it has +ever achieved, are actually engaged in the great work of religious +regeneration and social reform in India, should find much +in these truthful but saddening sketches to intensify their sympathies +and give definite direction and guidance to their best +efforts.</p> + +<div class="signature">W. HASTIE.</div> +<div class="signature1"><span class="smcap">The General Assembly's Institution,</span><br /> + <i>23rd March, 1881</i>.</div> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_iii" id="Page_iii">[iii]</a></span></p> +<h2>INTRODUCTION.</h2> + + +<p>In presenting the following volume to the Public, +I am conscious of the very great disadvantage I labor +under in attempting to communicate my thoughts +through the medium of a language differing from +my mother-tongue both in the forms of construction +and in the methods of expression. My appeal to the +indulgence of the public is based on the ground of +my work being true to its name. It professes to be a +simple, but faithful, delineation of the present state of +Hindoo society in Bengal, and especially in Calcutta, +the Athens of Hindoosthan. I cannot promise anything +thrilling or sensational. My principal object is to +give as much information as possible regarding the +moral, intellectual, social and domestic economy of my +countrymen and countrywomen. The interest attaching +to the information and facts furnished will greatly +depend on the spirit in which they may be received. +To such of my readers as feel a genuine interest in a +true reflection of the present state of society in this +country, passing from a condition of almost impenetrable +darkness to that of marvellous light, through the +general and rapid diffusion of western knowledge, I do +not think the details I have given will be found dull or +dry. Not a few of the facts stated will, I fear, prove<span class="pagenum"><a name="Page_iv" id="Page_iv">[iv]</a></span> +painfully interesting to those who are cognisant of the +many incrusted defects and deficiencies still lurking in +our social system. But if we carefully look at it we +shall doubtless discover that it is not all darkness and +clouds, "it has its crimson dawns, its rosy sunsets." +The multitudinous phases of Hindoo life, though sadly +revolting and repulsive in many respects, have nevertheless +some redeeming features, revealing radiant +glimpses of simple and innocent joys. In discussing the +various social questions in their purely earthly aspects +and relationships, it may be I have treated some of +them inadequately and superficially, but in so doing +I claim the merit of a humble endeavour after perfect +honesty. I have in no wise exaggerated, but have +simply followed the golden maxim of "nothing extenuate +nor set down aught in malice."</p> + +<p>The men of the land, and not the land of the men, +form the subject matter of my work. My attention +has long been directed to the domestic, social, moral, +intellectual and religious condition of the Hindoos. The +deep researches of European savants have from time +to time thrown a flood of light on the learning and +antiquities of India. We have every reason to admire +the great truthfulness and accuracy of their observations +in many respects. As foreigners, however, they +were naturally constrained to pay but a subordinate +attention to the peculiar domestic and social economy +of the Natives. The idea of attempting a sketch of +the inner life and habits of the Hindoos in this age,<span class="pagenum"><a name="Page_v" id="Page_v">[v]</a></span> +was originally suggested to the writer by the Revd. +Drs. Duff and Charles—two Christian philanthropists, +whose names are deservedly enshrined in the grateful +memory of the Hindoo community of Bengal, the great +centre of their educational and religious achievements. +It was cordially approved by that high-minded statesman, +Sir Charles Theophilus, afterwards Lord Metcalfe, +who practically taught the Indian Public what a writer +in the "<i>Nineteenth Century</i>" so aptly calls the great +Trinity of liberty,—freedom of speech, freedom of trade, +and freedom of religion.</p> + +<p>To supply this desideratum, and not merely to +gratify the natural curiosity to know the inner life of +the Hindoos, but to do something in the line of social +amelioration by "bringing the stagnant waters of +Eastern life into contact with the quickening stream +of European progress," have been the chief aim of the +following pages. Should a liberal Public, here as +well as in Europe and America, vouchsafe its countenance +to this my first literary enterprise, I purpose to +continue my humble labor in the same sphere, extending +my observation, if advisable, to a picture of the +social life of Upper, Western and Southern India. +The vastness of the subject is one great difficulty. It +will open to all civilized and philanthropic nations a +wide and yet unexplored field for the exercise of their +thoughts and sympathies.</p> + +<p>To Europeans, and more especially to Englishmen, +who have, for more than a century and a half,<span class="pagenum"><a name="Page_vi" id="Page_vi">[vi]</a></span> +been the great and beneficent arbiters under Providence +of the destiny of this vast empire, a correct +knowledge of the domestic and social institutions of +the Hindoos, is of the most vital importance, being +essentially indispensable to a right understanding of +the existing wants, wishes, feelings and sentiments, +condition and progress of the subject race. Many erroneous +ideas concerning the singular customs and observances +of the people of India still prevail in Europe and +America. They are partly due to defective observation, +and partly to the prejudices of men whose +minds are too pre-occupied to properly understand +and appreciate the peculiar phases of character, +manners and usages among nations other than their +own. Such men are unfortunately led to associate +the Natives "with ways that are dark and tricks that +are vain." To remove the mass of misconception yet +prevailing in some quarters by placing before the +general reader a true and comprehensive knowledge of +the daily life of a people, who occupy such a huge +spot on the earth's surface, and whose numbers are +counted by hundreds of millions, is indeed an important +step towards the solution of a great social problem, and +towards the removal of the gulf that divides the +sons of the soil from the English rulers of the country. +The tendency of close and constant intercourse is to +promote an identity of interests between the two races. +As a Native, the author may be allowed to have had +the facilities requisite for acquiring a clear idea of the +manners and customs of his countrymen, which may<span class="pagenum"><a name="Page_vii" id="Page_vii">[vii]</a></span> +counterbalance in some degree the drawbacks and deficiencies +naturally experienced by him on the score +of language.</p> + +<p>The Rev. W. Hastie, B. D., Principal of the +General Assembly's Institution, and Mr. J. B. Knight, +C. I. E., have laid me under great and lasting obligations +by their kind suggestions and encouragement. +I have particularly to thank the former for the prefatory +note which he has written in response to my special +request.</p> + +<div class="signature">SHIB CHUNDER BOSE.</div> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p> +<h2>I.</h2> + +<h3>THE HINDOO HOUSEHOLD.</h3> + + +<p>It is my intention in the following pages to endeavour +to convey to the mind of the European reader some +distinct idea of the present manners and customs, +usages and institutions of my Hindoo countrymen, illustrative +of their peculiar domestic and social habits and the <i>inner</i> life +of our society, the minutiæ of which can never be sufficiently +accessible to Europeans. "It is in the domestic circle that +manners are best seen, where restraint is thrown aside, and no +external authority controls the freedom of expression."</p> + +<p>I shall begin with a general account of the normal Hindoo +household, as at once the living centre and meeting point +of the various elements of our society. But as it is impossible +to describe the manifold gradations of social condition in a +single sketch, I shall draw from the domestic arrangements +of a family of one of the higher castes and provided with a +convenient share of worldly prosperity. Only the principal +elements in the group can now be alluded to, and some of them +will be described with greater detail in separate sketches.</p> + +<p>The family domicile of a Hindoo is, to all intents and +purposes, a regular sanctum, not easily accessible to the outside +world. Its peculiar construction, its tortuous passages, +its small compartments and special apportionment, obviously +indicate the prevalence of a taste "cabined, cribbed, confined," +and preclude the admittance of free ventilation and free intercourse. +The annals of history have long since established +the fact that the close confinement system which exists in +Bengal, was mainly owing to the oppressions of the Moslem +conquerors, and more recently to the inroads of the Pindaree +marauders, commonly termed <i>Burghees</i>, the tales of whose<span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span> +depredations are still listened to with gaping mouths and terrified +interest.</p> + +<p>The gradual consolidation of the British power having +established on a firm basis the security of life and property, +the people are beginning to avail themselves of an improved +mode of habitation, affording better facilities of accommodation +and a wider range of the comforts and conveniences +of life. From time out of mind there has existed in the +country a sort of domestic and social economy, bearing a close +resemblance to the old patriarchal system, recognising the +principle of a common father or ruler of a family, who exercises +parental control over all. The system of a joint Hindoo +family<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> partaking of the same food, living under the same +roof from generation to generation, breathing the same atmosphere, +and worshipping the same god, is decidedly a traditional +inheritance which the particular structure of Hindoo society +has long reared and fostered. This side of the subject +will be enlarged upon in its proper place.</p> + +<p>A few words about the respective position and duties of +the principal members of a Hindoo household will be in +place at the outset. I shall, therefore, begin with the <i>Kartá</i> +or male head, who, as the term imports, exercises supreme +control over the whole family, so that no domestic affair of +any importance may be undertaken without his consent or +knowledge. The financial management, almost entirely regulated +by his superior judgment, seldom or never exceeds +the available means at his disposal. The honor, dignity +and reputation of the family wholly depend on his prudence +and wisdom, weighted by age and matured by experience.<span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span> +His own individual happiness is identified with that of the +other members of the household. There is a proverbial expression +among the Natives, teaching that the counsel of the +aged should be accepted for all the practical purposes of +life (except in a few unhappy instances to be noticed hereafter) +and the rule exerts a healthy influence on the domestic +circle. As the supreme Head he has not only to look after +the secular wants of the family but likewise to watch the +spiritual needs of all the members, checking irregularities +by the sound discipline of earnest admonition. In accordance +with the usual consequences of a patriarchal system, +a respectable Hindoo is often obliged to support a certain +number of hangers-on, more or less related to him by kinship. +A brother, an uncle, a nephew, a brother-in-law, etc., with +their families, are not unfrequently placed in this humiliating +position, notwithstanding the currency of the trite apothegm,—which +says, "it is better to be dependent on another +for <i>food</i> than to live in his <i>house</i>." This saying is to be +supplemented by another which runs thus: "<i>Luckhee</i>, the +goddess of prosperity, always commands a numerous train." +The proper significance of these phrases is but too practically +understood and felt by those who have been unfortunate +enough to come under their exemplification.</p> + +<p>Next in point of importance in the category of the +domestic circle is his wife, the <i>Ghinni</i>, or the female Head, whose +position is a responsible one, and whose duties are alike +manifold and arduous. She has to look after the victualling +department, report to her husband or sons the exact state of +the stores,<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> order what is wanted, account for the extra consumption +of victuals, adopt the necessary precaution against<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span> +being robbed, see that everyone is duly fed, and that the +rite of hospitality is extended to the poor and helpless, watch +that the rules of purity are practically observed in every +department of the household, and make daily arrangements +as to what meals are to be prepared for the day. The study +of domestic economy engages her attention from the moment +she undertakes the varied duties in the inner department of +a household, the proper management of which, is, to her, a +congenial occupation, becoming her sex, her position, her +habitude, her taste. Independent of these domestic charges +which are enough to absorb her mind, she has other duties +to discharge, which shall be indicated hereafter.</p> + +<p>The next chief constituents in the body of the household, +are the daughters and daughters-in-law, whose relative +positions and duties demand a separate notice. Viewed +from their close relationship it is reasonable to conclude +that they should bear the kindliest feelings to each other +and evince a tender regard for mutual happiness, returning +love for love and sympathy for sympathy. But, as elsewhere, +unhappily, such is the depravity of human nature that the operation +of antagonistic influences arising from dissimilar idiosyncracies, +embitters some of the sweetest enjoyments of life. +In the majority of cases, a <i>nanad</i>, the sister of the husband, +though allied to another family, is nevertheless solicitous +to minister to the domestic felicity of her <i>vaja</i> or the wife of +his brother, but unhappily her intent is often misconstrued, and +the sincerity of her motive questioned. Instead of an unclouded +cordiality subsisting between them, the generous +affection of the one is but ill-requited by the other. Hence, an +unaccountable coldness commonly springs up between them +which materially subtracts from the growth of domestic felicity. +Shame on us that a vast amount of ignorance and prejudice +yet renders us incapable of appreciating the highest +end of the social state.</p> +<p><span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span></p> +<p>When the several female members of a household meet +together, enlivened by the company of their neighbours and +friends (such visits being few and far between), these first object +of inquiry is generally the amount of ornaments possessed, +their workmanship, their value. Few things please them better +than a conversation on this subject, which from the absence of +mental culture, almost wholly monopolizes their mind, despite +the natural tendency of human intellect to a progressive development. +If not thus absorbed, the time is usually frittered +away by sundry petty frivolous inquiries of a purely domestic +character. On matters of the most vital importance their +notions are as crude and irrational as they are absurd and childish.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> +Except in isolated instances, their bearing towards +each other is generally marked by suavity, and kindliness of +manners which has a tendency to draw closer the bond of +union between them all.</p> +<p><span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span></p> + +<p>It is on such occasions that the amiable loveliness of +human nature, is displayed,—brightening, for a time, at least +the otherwise dark region of a Hindoo zenana and cheering the +hearts of its inmates. In a thickly populated city like Calcutta, +with its broad roads and dense crowds at all hours of the +day, without a closed conveyance, either a palkee or a carriage, +no married female is permitted to leave the house even for +a single moment, for that of her sister, perhaps some three +doors from her own. So great is the privacy, and punctiliousness +with which female honor is guarded in the East. +The sanction of the male or female head must, as a standing +rule of female etiquette, be obtained before any one is at +liberty to go out even to return a friendly or ceremonious +visit. The reader may form an idea as to the tenacity with +which the close zenana system in a respectable family is +enforced, from the circumstance of a young <i>Bahou</i> or daughter-in-law +(the rules being not so strict in the case of a daughter) +being set down as immodest and unmannerly, if she were +accidently seen to tread the outer or male compartment of the +house. If she but chance to articulate a word or a phrase so as +to reach the ear of a male outside, she is severely censured, +and steps are instantly taken, to teach her better manners +for the future. Even the <i>Ghinni</i>, or female Head, does not +escape censure for a like offence. With such scrupulous +pertinacity is the privacy of the <i>inner</i> life of the Hindoo +society observed. A social line of demarcation is drawn around +the zenana which a genteel Hindoo female is told and taught +never to overstep, either in her conversation or bearing. Woe +be to the day when she is incautiously led to move beyond +her sphere, which, for all the practical purposes of life, is +closely hemmed in by a ring of miserable seclusion, illustrating +the scornful lines of the poet:</p> + +<div class="center"> +"Let Eastern tyrants from the light of heaven<br /> +<span style="margin-left: 4em;">Seclude their bosom slaves."</span><br /></div> +<p><span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span></p> + +<p>A few advanced Hindoos, more especially the Brahmos, +who have received the benefits of an enlightened education, +are making strenuous efforts to ameliorate the degraded condition +of their wives and sisters (the mothers being too old and +conservative to acquiesce in the spirit of modern innovation) +and bring them to the front, if possible, by ignoring the rules +of orthodoxy. But it is the firm belief of such as have been +schooled by experience and observation, that the time is yet +far distant when this bold, sweeping, social revolution shall +be brought about with the general consensus of the people +at large. The moral tone of Native society must be immensely +raised, its manners and customs entirely remodelled, and its +traditional institutions and prescriptive usages thoroughly purified +before the consummation of so desirable an object can +be successfully effected.</p> + +<p>A Hindoo girl, even after marriage, enjoys greater +liberty and is treated with more indulgence at her father's +house than at her father-in-law's. The cause of this is obvious. +From the very period of her birth, she is nurtured by her +mother, aunts, sisters and other female relatives, no less than +by her father, uncle, brothers and other male members of the +family, all of whom naturally continue to bear her the same +love and affection throughout her after life. A mother hugs +her more tenderly, caresses her more fondly, hangs about her +more affectionately, feels greater sympathy in her joy and sorrow, +and watches more carefully how she grows up in health +to her present state, than a mother-in-law. Whether she +is eating, talking or playing, her mother's care never ceases. +Should maternal admonition fail to produce the desired effect, +as it does in a few isolated instances, the usual threat of sending +her to her father-in-law's, acts as the most wholesome corrective.</p> + +<p>The social relaxations of Hindoo females have a very +limited range. Some delight in reading the Mahábhárat, the<span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span> +Ramayán, tales, romances, etc., while others are fond of needle-work, +playing at cards, or listening to stories of a puerile description. +Though they seldom come out of their houses, except +under permissive sanction, yet their stock of gossip is almost +inexhaustible. They are generally lively and loquacious, and +the chief passion of their life is for the acquisition of ornaments. +They possess a retentive memory, seldom forgetting +what they once hear. Fond of hyperboles, the sober realities +of life have little attraction for their minds. Their social tone +is neither so pure nor so elevated as becomes a polished, refined +community. It is almost needless to add, that their familiar +conversation is not characterised by that chaste, dignified language, +which constitutes the prominent feature of a people +far advanced in the van of civilization. Objectionable modes +of expression generally pass muster among them, simply +because they labor under the great disadvantage of the national +barrenness of intellect and the acknowledged poverty of +colloquial literature.</p> + +<p>It is a well-known fact that Hindoo males and females +do not take their meals together. Both squat down on the floor +at the time of eating. Except in the case of little girls, it is +held highly unbecoming in a grown up female to be seen eating +by a male member of the family. As a rule, women take +their meals after the men have finished theirs. There is a +popular belief that women take a longer time to eat than men. +Of the perfection of the culinary art, the former are better +judges than the latter. They chat and eat leisurely because +they have no offices to go to, nor any definite occupation to +engage their minds in. A Hindoo writer has said, that commonly +speaking, they eat more and digest more readily than +men. Naturally modest, they take their meals without any +complaint, though sometimes they are served with food not of +the very best description. The choicest part of the food is +offered in the first instance to the males and the residue is<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span> +kept for the females. A woman is religiously forbidden to +taste of anything in the shape of eatables before it is given +to a man. Simple in taste, diet and habits, but shut up in a +state of close confinement, and leading a monotonous life, +scarcely cheered by a ray of light, they are necessarily not +receptive of large communications of truth.</p> + +<p>The children form an important link in the great chain of +the domestic circle. When sporting about in childhood they +have commonly spare persons, light brown skins, high foreheads +beaming with intelligence, large dark eyes, with aquiline noses, +small thin-lipped mouths, and dark soft hair. The fairness +of their complexion is generally sallowed by exposure to the +sun in the earliest stage of childhood.</p> + +<p>The child grows up under the fostering care of its parents +amidst all the surroundings of the family domicile. As it +advances in years the mother endeavours, according to her +very limited capacity, to instil into its mind the rude elements +of knowledge. From the incipient stage of early infancy +when his mind is rendered susceptible of culture and expansion, +crude and imperfect religious ideas largely leavened with +superstition, are communicated to him, which subsequently +mould his character in an undesirable manner. His early +affections and moral principles are most entirely influenced by +the impressions he receives at the maternal fount, and he seldom +comes in contact with the outer world. He is taught to +pay divine homage to all the idols that are worshipped at +stated periods of the year, and his indistinct ideas grow into +deep convictions, the pernicious influence of which can only +afterwards be effaced by the blessings of western knowledge. +In the villages "<i>chánaka sloaka</i>" or elementary lessons are +still given as a sort of moral exercise. The mother from want +of adequate capacity or culture is unfit to engraft on the youthful +mind the higher divine truths, to teach the child how to +look on men, how to feel for them, how to bear with them, how<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> +to be true, honest, manly, and how to "look beneath the outward +to the spiritual, immortal and divine." Solid, practical +wisdom, however, is often extracted from the most commonplace +experiences, even by untutored minds.</p> + +<p>"Honor thy father and thy mother," is the first scriptural +commandment with promise, the importance and excellence +of which is early impressed on the mind of a Hindoo child +by wise, discreet parents. And Hindoos are honorably distinguished +by their affections for their parents, and continue +to be so even in the maturer years of their life.</p> + +<p>In the case of a girl, even the most elementary sort of +instruction is neglected except that she occasionally studies +the Bengallee primer,—an innovation which the spirit of the +times countenances. When of proper age, she is sent to a +female school where she pursues her studies until finally withdrawn +therefrom after her marriage. As a rational being +she may continue to evince a natural desire and aptitude for intellectual +progress and to carry it on by home study according +to her taste and position in life. A few have made astonishing +progress, despite certain formidable obstacles which an abnormal +state of society inevitably interposes. The traditional bugbear +of becoming a widow if she were to learn to read and +write has happily passed away, not only in the great centres of +education but likewise in several parts of the rural districts, +where, to all appearances, females are just beginning, as it were, +to assert their right to the improvement of their minds. This +is certainly an unerring presage, foreshadowing the advent of +national regeneration in the fullness of time. Many families +being well-to-doin the world engage a Christian governess<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a><span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> +both for elementary instruction as well as for needle-work, + +the latter being an accomplishment which even the most +matronly ladies have now taken a great liking for. The +introduction of this art of tasteful production has, in a great +measure, superseded the idle, unprofitable gossip of the day, +driving away ennui and slothfulness at the same time.</p> + +<p>In almost every respectable Hindu household there is a +tutelar god, chiefly made of stone and metal after one of the +images of Krishna, set up on a gold or silver throne with silver +umbrella and silver utensils dedicated to its service. Every +morning and evening it is worshipped by the hereditary +<i>Purohit</i>, or priest, who visits the house for the purpose twice a +day, and who, as the name implies, is the <i>first</i> in all religious +ceremonies, second to none but the <i>guru</i> or spiritual guide. +The offerings of rice, fruits, sweetmeats and milk, made to +the god, he carries home after the close of the service. A +conch is blown, a bell is rung, and a gong beat at the time of +the Poojah, when the religiously disposed portion of the inmates, +male and female, in a quasi-penitent attitude, make their +obeisance to the god and receive in return the hollow benediction +of the priest. The daily repetition of the service +quickens the heartbeats of the devotees and serves to remind +them, however faintly, of their religious duties. Such a worship +is popularly regarded in the light of an act of great merit +paving the way to everlasting bliss. A suitable endowment in +landed property is sometimes set apart for the permanent +support of the idol, which is called the <i>debatra</i> land or inalienable +property, according to the Hindu Shastras. Some families<span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span> +that have been reduced to a state of poverty through the +reverses of fortune now live on the usufruct of the <i>debatra</i> +land, which serves as a sheet-anchor in stormy weather.</p> + +<p>Besides the daily Poojah of the household deity there +are some other extraordinary religious celebrations, such +as Doorga, Kali, Lakshmi, Jagaddhatri, Saraswati, Kartik, +Janmáshtami, Dole, Rásh, Jhoolun, Jatras, etc., (the latter +four being all Poojahs of Krishna) which excite the religious +fervor of the Vaishnavas, as contra-distinguished from the +Saktas, the followers of Kali or Doorga the female principle.</p> + +<p>The internal daily details of a Hindu household next +demand our attention. In the morning when the breakfast +is ready the little children are served first as they have to go +to their schools, and then the adult male members, chiefly +brothers, nephews, etc., who have to attend their offices. +They all squat down <i>vis-a-vis</i> on small bits of carpet on the +floor, while the mother sits near them, not to eat but to see +that they are all properly served; she closely watches that +each and every one of them is duly satisfied; she would +never feel happy should any of them find fault with a particular +dish as being unsavoury, she snubs the cook and taxes +herself for her own want of supervision in the kitchen, because +the idea of having failed to do her duty in this respect +is an agony to her mind.</p> + +<p>As a mother, she avails herself of this opportunity to +plunge into conversation, and consult her sons about the conduct +of all domestic affairs, which necessarily expand as there +are adjuncts to the original stock. For example, she takes their +advice as to the amount of expenditure to be incurred at the +forthcoming wedding of <i>Sharat Shashee</i>, the youngest daughter, +in the month of Falgun, or February. This is an +occasion, when the hearts of both the sons and the mother +overflow with the milk of human kindness, yet there is a +desire to avoid extravagance as far as possible.</p> +<p><span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span></p> +<p>A prudent mother wisely regulates her expenses according +to the means and earnings of her sons, and she seldom or +never comes to grief. The idea of an extravagant Hindoo +mother is a solecism that has no existence in the actual realities +of life. She is a model of economy, devotion, chastity, +patience, self-denial, and a martyr to domestic affection. She +may be wanting in mental accomplishment, which is not her +own fault, but the very large share of strong common-sense +she is naturally endowed with, sufficiently makes up for every +deficiency in all the ordinary concerns of life. Accustomed +to look upon her sons as the pride of her existence, she seeks +every legitimate means to promote their happiness. If her +daughters-in-law turn out querulous, and fall out one with +another, which is not unfrequently the case, she reconciles +them by the panacea of gentle remonstrance. But unhappily, +such is the degeneracy of the present age that the influence +of wholesome admonition being shamefully ignored is often +lost in the cataclysm of discord, and the inevitable consequence +is, that vicious selfishness disturbs Heaven's blessed +peace, and "love cools, friendships fall off, brothers +divide."</p> + +<p>After the sons have gone to their respective offices, the +mother changing her clothes retires into the <i>thakurghar</i> (the +place of worship) and goes through her morning service, at +the close of which she prostrates herself, invokes the blessing +of her guardian deity, and then again changing her clothes, +takes her breakfast and enjoys a short siesta, while chewing +a mouthful of betel sometimes mixed with tobacco leaf, in order +to strengthen her teeth.</p> + +<p>In any sketch of a Hindu family it is necessary that +something should be said about the domestic servants attached +to a Hindu household. The cook, whose employment involves +some very important considerations, may be either a male or a +female. In most families, a preference is generally shewn for<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> +a female cook<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> for reasons which are obvious. The kitchen, +being as a rule, placed in the inner division of the house, the +females have an opportunity to assist her in various ways, so +as to facilitate and expedite her work, which certainly is not +always of the most pleasant nature. The dietary of a Hindu +family, as may be easily anticipated, is of the simplest +description, consisting for the most part of vegetables and +fishes, with a little milk and ghee, but no eggs or meat of any +kind. Not like the prepared dishes of the French and Moguls, +highly flavored and richly spiced, the daily preparations +are very simple; no onion, garlic, or strong aromatic spices are +used. They are easy of digestion and palatable to taste, being +altogether free from offensive and fœtid smell. The simple +turmeric, pepper, cummin, coriander and mustard seeds, etc., +generally impart a fine flavor to the preparations, which the +frugal and abstemious Hindoos eat with great zest. I have +known the wives of several rich Baboos, take a delight in preparing +with their own hands the evening meal of their husband +and sons. This is entirely a labor of love, which they +go through with the greatest cheerfulness. It is necessary to +mention here that without fishes, which are very abundant, a +nice little Hindoo breakfast or dinner in Bengal is an impossibility. +The art of cooking should not be a mystery to all +save the initiated few, it should be the study of every good +and thrifty woman who is willing to sacrifice needless elegance +and pomp to comfort and economy.</p> + +<p>This gastronomical digression will serve to indicate the +taste of the Hindu in Bengal, and the very simple style +of their living. Even in the selection of articles of food +a nice distinction is observed; fishes are dressed in a part of<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> +the kitchen quite distinct from where the vegetable dishes +are prepared, because a widow is strictly forbidden to use +anything which comes in contact with fishes. Moreover, a +widow would not accept a dish unless it is prepared by a real +Brahmin cook, male or female. Should a male member of +the family be ever disposed to eat goat flesh (he being forbidden +to use any other kind of meat, save mutton, when +sacrificed) a <i>Sakta</i> cook undertakes to prepare it for him. +When finished, she changes her clothes and purifies her body +by sprinkling over it a few drops of Ganges water. Excepting +little unmarried girls, whose parents are <i>Saktas</i> (worshippers +of female deities) no other Hindu female is permitted to +use meat even by sufferance. In other rigidly orthodox families +a similar concession is withheld.</p> + +<p>The wage of a female cook, who in nine cases out of ten +is a widow, is about six to seven Rupees a month, with a few +annas extra for <i>Ekadashi</i>—the day of close fast for all widows—and +cocoanut oil for her hair,<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> six pieces of grey shirtings +each ten cubits long, and three bathing napkins a year. She +also gets an extra piece of cloth at the Doorga Poojah festival, +when the most wretched pauper, somehow or other, puts on +new clothes. Some of the widow cooks have certainly seen +better days, but the vicissitudes of fortune have made them +hopelessly destitute. As a rule, they bear the load of misfortune +with the greatest patience. They chiefly come from +the villages, and it speaks much in favor of the purity of +their character that they ungrudgingly submit to the menial +offices of a drudge, instead of being seduced into the forbidden +paths of life. Of course there are a few black sheep in +the flock, but happily their number is very limited. A male<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> +cook is always a Brahman. It is almost superfluous to add +that the employment in a family or the admittance of any man-servant +into the inner apartment of a Hindoo household, +which is emphatically the great centre, as well of domestic +happiness as of religious sanctity, is open to many objections.</p> + +<p>The second domestic servant that demands a notice at +our hands is the <i>Jhee</i>, or maid-servant of the family. Her +duties are alike onerous and troublesome. Like the potter's +wheel she incessantly turns backwards and forwards and +knows no rest till about ten o'clock at night. She rises early +in the morning, sweeps and washes all the rooms and verandahs +inside the house, cleans all the brass utensils of the +family, makes fire in the stove, pounds the kitchen spices, +prepares fishes for cooking purposes, and attends to other +duties of a household nature. Some maid-servants are almost +exclusively employed in taking care of children. Their +duties are not so hard as those of the family <i>Jhee</i> indicated +above. These females are often drawn from the dregs of +society and their conduct, or rather misconduct, sometimes +leads to the most unhappy results. Their wage is about two +Rupees a month, exclusive of food and clothes. They occasionally +also make something by carrying presents to relatives +and friends.</p> + +<p>I next come to the male servants: there are more than a +half-dozen of them in a respectable family, and their services +are in the main confined to the outer apartment of the +household. They sweep and clean all the rooms, spread +white cloth bedding on the floor, change the water of the +<i>hookah</i> (the first essential both at an ordinary and special +reception) fill the <i>chillum</i> with tobacco, <i>kochay</i>, or trim +the fine black bordered Simla <i>Dhuti</i> and <i>Kalmay Urani</i> +(Baboo's native dressing attire) put in order the lamps, and +go to Bazar to make purchases. Their pay ranges from three +to four Rupees a month, exclusive of food and clothes.</p> +<p><span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span></p> + +<p>A rich Hindoo, however, has a large establishment of +servants in addition to those mentioned above. There are +durwans (door-keepers); syces (grooms); coachmen, gardeners, +sircar, cashier, accountant, etc., each of whom discharges his +functions in his own sphere, but they seldom or never come +in contact with the female inmates of the household. The +cashier is the most important and responsible person, and his +income is larger than that of any other servant, because he gets +his commission from all tradespeople dealing with the family. +All of them get presents of clothes at the great national +festival the Doorga Pujah.</p> + +<p>The <i>khansamah</i> of a Baboo is his most favorite servant. +From the nature of his office he comes into closest contact +with his master, he rubs his body with oil before bathing and +sometimes shampooes him,—a practice which gradually induces +idle, effeminate habits, and eventually greatly incapacitates +a man for the manifold duties of an active life. Indeed, +to study the life of a "big native swell" is to study the +character of a consummate Oriental epicure, immersed in a +ceaseless round of pleasures, and hedged in by a body of +unconscionable fellows, distinguished only for their flattery +and servility.</p> + +<p>Except in isolated instances, the general treatment of +domestic servants by their masters, is not reprehensible.</p> + +<p>Except such as possess a thorough insight into the +peculiar mysteries of the inner life of the Hindoo society, very +few are aware that a wife—perhaps the mother of three or +four children—is forbidden to open her lips or lift her veil in +order to speak to her husband in presence of her mother-in-law, +or any other adult male or female member of the family. +She may converse with the children without fear of being +exposed to the charge of impropriety; this is the systole and +diastole of her liberty, but she is imperatively commanded +to hold her tongue and drop down her veil whenever she<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> +happens to see an elderly member in her way. A phrase +used in common parlance (<i>Bhasur Bhadrabau</i>) denotes the +utmost privacy, as that which the <i>wife</i> of a younger brother +should observe towards the elder <i>brother</i> of her husband. +It is an unpardonable sin, as it were, in the former, even to +come in contact with the very shadow of the latter. The +rules of conventionalism have reared an adamantine partition +wall between the two. We have all learnt in our school-days +that modesty is a quality which highly adorns a woman, but +the peculiar domestic economy of the natives, carries this +golden rule to the utmost stretch of restriction, verging on +sacred, religious prohibition.</p> + +<p>The general state of Hindoo female society, as at present +constituted, exhibits an improved moral tone, presenting an +edifying contrast to the gross proclivities of former times as +far as popular amusements are concerned. The popular amusements +of the Hindoos, like those of many European nations, +have rarely been characterised by essentially moral principles. +But the loose and immoral amusements of the former time +do not now so much interest our educated females. The +popular Native <i>Jatras</i> (representations) do not now breathe +those low, obscene expressions, which was the wont only +some thirty years back, yet they are not, withal, absolutely +pure or elevated. It is true that some of them are touching +and pathetic in their themes, not jarring to a moral sense but +admirably adapted to the taste of a people having a supreme +respect for their idolatrous and mythological systems, from +which most of these <i>Jatras</i> are derived. The marvellous and +the supernatural always exact an instinctive regard from the +ignorant and the credulous multitude, destitute of the superior +blessings of enlightenment. The <i>Panchaly</i> (represented by +female actresses only) which is given for the amusement of +the females, especially at the time of the second marriage, +is sometimes much too obscene and immoral to be tolerated<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> +in a zenana having any pretension to gentility. On such an +occasion, despite a strict conventional restriction, a depraved +taste clearly manifests itself. Much has yet to be done to develope +among the females a taste for purer amusements, and +such as are better adapted to a healthy state of society.</p> + +<p>In Hindoo females there is a prominent trait which +deserves to be commended. Moses, Mohammed, and Manu, +observes Benjamin Disraeli, say cleanliness is religion. Cleanliness +certainly promotes health of body and delicacy of mind. +When that excellent prelate, Heber, travelled in a boat on the +sacred stream of the Ganges, seeing large crowds of Hindoo +females engaged in washing their bodies and clothes on both +sides of the river, at the rising and setting of the sun, he most +emphatically remarked that cleanliness is the supreme virtue +of Hindoo women. In the Upper Provinces, at all seasons of +the year, hundreds of women could be daily seen with baskets +of flowers in their hands slowly walking in the direction of +the river, and chanting songs in a chorus in praise of the +"unapproachable sanctuary of Mahadev, the great glacier world +of the Himàlayà, with its wondrous pinnacles, rising 24,000 +feet above the level of the sea, and descending into the amethyst-hued +ice cavern, whence issues, in its turbulent and noisy +infancy, the sacred river of India." They display a purity, +a sincerity, a constant and passionate devotion to their faith, +which present a striking contrast to the conduct of men steeped +in the quagmire of profligacy.</p> + +<p>Our ladies bathe their bodies and change their clothes +twice in a day, in the morning and in the afternoon, neglecting +which they are not permitted to take in hand any domestic +work.</p> + +<p>In the large Hindoo households, the lot of the wife who +is childless is truly deplorable. While her sisters are rejoicing +in the juvenile fun and frolics of their respective children, +sporting with all the elasticity of a light, free, and buoyant heart,<span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span> +she sits sulkily aloof, and inwardly repines at the unkind ordinance +of <i>Bidhátá</i> and earnestly invokes <i>Ma Shasthi</i> (the +patron deity of all children) to grant her the inestimable +boon of offspring, without which this butterfly life is unsanctified, +unprofitable and hollow.</p> + +<p>The barrenness of a Hindoo female is denounced as a sin, +for the atonement of which certain religious rites are performed, +and incessant prayers offered to all the terrestrial and +celestial gods; but all her superstitious practices proving in +vain, only tend to intensify her misery.</p> + +<p>In the beginning of this sketch I set out by stating that +the peculiar constitution of Hindoo society bears an affinity +to the old patriarchal system. This is true to a very great +extent. The system has its advantages and disadvantages, +which are, in a great measure, inseparable from the outgrowth +of the social organism. If properly weighed in the scale, the +latter will most assuredly counterbalance the former, so much +so, that in the great majority of cases, discord and disquietude +is the inevitable result of joint fraternisation. Leadership +is certainly organisation; it formed the nucleus of the +patriarchal system. But it is simply absurd to expect that +there should always be a happy marriage of minds in all +cases, between so many men and women living together, endowed +with different degrees of culture and influenced by +adverse interests and sentiments. In the nature of things, +it is impossible that all the members of a large family, having +separate and specific objects of their own, should coalesce +and cordially co-operate to promote the general welfare of a +family, under a common leader or head. The millennium is +not yet come. Seven brothers living together with their +wives and children under one and the same paternal roof, +cannot reasonably be expected to abide in a state of perfect +harmony so long as selfishness and incongruous tastes and +interests are continually at work to sap the very foundation<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span> +of friendliness and good fellowship. Union is strength, but +harmonious union under the peculiar regime indicated above, +is already a remarkable exception in the present state of +Hindoo society. If minutely probed, it will be found that +women are at the bottom of that mischievous discord, which eats +into the very vitals of domestic felicity. Segregation, therefore, +is the only means that promises to afford a relief from +this social incubus; and to segregation many families have +now resorted, much after the fashion of the dominant race, +with a view to the uninterrupted enjoyment of domestic +happiness.</p> + +<p>Having briefly indicated in the preceding lines the chief +family constituents of a Hindoo household in their several +relations and characteristics, it is scarcely necessary for me +to add, that whenever this interesting group, consisting of +sweet children, loving husbands and wives, and affectionate +parents and brothers, is animated by the vital, indestructible +principles of virtue, practically recognising the obligations of +duty, the divinity of conscience, and the moral connection of +the present and future life, it will be found to diffuse all the +blessings of peace, joy and moral order around the social and +domestic hearth.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span></p> +<h2>II.</h2> + +<h3>THE BIRTH OF A HINDOO.</h3> + + +<p>The birth of a Hindoo into the household of which he +is to form an essential constituent is attended with +circumstances which partake, more or less, of the +religion he inherits. It has been said that by tradition and +instinct as well as by early habits, he is a religious character. +He is born religiously, lives religiously, eats religiously, walks +religiously, writes religiously, sleeps religiously and dies religiously. +His every-day life is an endless succession of rites +and ceremonies which he observes with the utmost of scrupulousness +sanctioned by divine veneration. From his very +birth his mind is imbued with superstitious ideas, which +subsequent mental culture can hardly ever eradicate, so strong +being the influence of his early impressions.</p> + +<p>It is now generally known that Hindoo girls are betrothed +even in their tenderest years, and that the solemnisation +of the marriage takes place whenever they attain to the +age of puberty. Thus it is not uncommon for a young +wife to be delivered of her first child in her thirteenth +year, although the glory of motherhood is more frequently +not realised until the fourteenth or fifteenth year. +When the period of delivery arrives, and to her it is an awful +period, which can be more easily conceived than described, +the girl writhing under agony is taken into a room called +Sootikaghur or Antoorghur, where no male members of the +family are admitted. She is made to wear a red-bordered +robe and two images of the goddess <i>Shashthi</i> made of cowdung +are placed near the threshold of the room for her daily +worship with rice and <i>durva</i> grass, for one month—the period of +her confinement. If in her tender age, the labor be a protracted +one, she often suffers greatly from the want of a skilful<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> +surgeon or even a proper midwife. Before the founding of +that noble Institution, the Calcutta Medical College, proper +midwives were not procurable, because they had had no systematic +training; their profession was chiefly confined to the +Dome and Bagthee caste, yet some of them were known to +have acquired a tolerable fortune. Their fee varied from 5 to +50 Rupees, besides clothes and other gifts; the poor, certainly, +giving less. For some years past, a strong belief has sprung up +among some women that delivery in the name of god Hari +Krishna is very safe. They that follow this religious regime, are +believed, in the majority of cases, to have passed through the +struggle of childbirth quite scathless. They use no <i>jhall</i> or +<i>thap</i>,<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> bathe in cold water immediately after delivery, take the +ordinary food of <i>dhall vath</i>, curry, fish and tamarind, after +offering them to the god Hari, and on the 30th day make a +Poojah (worship) consecrating in honor of the god a quantity +of sweetmeats (<i>sundesh and batasha</i>) and finally distribute +them among children and others. This distribution is called +Hariloot. This strong faith in the god seems to enable them to +pass the period of confinement without danger. If the offspring +of such women become strong, their strength is attributed +to the mercy of the said god.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a></p> + +<p>A woman that follows the old prescribed practice has to +take <i>jhall</i> and <i>thap</i> and go through a strict course of dietetics, +abstaining altogether from the use of cold water or any +cooling beverage. She has to undergo the action of heat for +at least five hours a day. The body and head of the newborn +babe is rubbed with warm mustard oil—an application +which is considered the best preservative of health in children. +Exposure of the mother in any shape, is most strictly prohibited,<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span> +and the use of certain indigenous drugs and warm +applications is made as an antidote against all diseases of +a puerperal character.</p> + +<p>While undergoing the throes of nature, the exhausted +spirit of the expectant mother is buoyed up by the fond hope +of having a <i>male</i> child, which, in the estimation of a Hindoo +female, is worth a world of suffering.</p> + +<p>In the event of the offspring turning out a female, her +friends try to encourage her for the moment by their assurance +that the child born is a male, and a lovely and sweet +child, ushered into the world under the peculiar auspices of +the goddess Shasthi. Such assurances serve very much to +keep up her spirit for the time being, but when she is brought +to her senses and does not hear the sound of a conch<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> her +delusion is removed, sorrow and disappointment take the +place of joy and excitement, her buoyant spirit collapses and +a strong reaction sets in. Thus in a moment, a grace is converted +into a gorgon, a beauty into a monstrosity, an angel +into a fiend. She curses the day, she curses her fate. But +"such is the make and mechanism of human nature" that she +soon resigns herself to the wise dispensations of an overruling +Providence. She gradually feels a strong affection for +the female child and rears it with all the care and tenderness +of a mother; she caresses and fondles it as if it were a boy, +and her affection grows warmer as the child grows. This is +natural and inevitable. At the birth of a male child, the +occurrence is immediately announced by <i>sanka dhani</i> (sound +of a conch); musicians without being sent for, come and +play the <i>tom tom</i>; the family barber bears the happy tidings +to all the nearest relatives, and he is rewarded with presents +of money and cloths. Oil, sweetmeats, fishes, curdled milk, and +other things, are presented to the relatives and neighbours,<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span> +who, in return, offer their congratulations. A rich Hindoo, +though he studies practical domestic economy very carefully, +is, however, apt to loosen his purse string at the birth of a +son and heir. The mother forgetting her trouble and agony +implores <i>Bidhátá</i><a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> for the longevity of the child. She cheerfully +suckles it and her heart swells with joy every time she +looks at its face.</p> + +<p>On the second day after delivery, she gets a little sago +and <i>cheeray vájáh</i> (a sort of parched rice). On the third +day the same diet, with the addition of a single grain of +boiled rice, and a little fried potatoe or <i>pull bull</i>, that she +may use those things afterwards with safety. On the fifth +day, if everything is right, the room is washed and she is allowed +to come out of it for a short time; a little boiled rice and +<i>moong dhall</i> is her diet that day.</p> + +<p>On the sixth day, the image of the goddess <i>Shasthi</i> is +worshipped in front of the room where the child was born,h +because she is the protectress of all children. The Poojah is +called the <i>Seytayra</i> Poojah (worship). Offerings of rice, +plantain, sweetmeat, clothes, milk, &c., are presented to the +goddess by the officiating priest, and the following articles +are kept in her room for the <i>Bidhátá Pooroosh</i> (god of fate) +in order that he may note down unseen on the forehead of +the child its future destiny, <i>viz.</i>, a palm leaf, a Bengalee pen +with ink, a serpent's skin, a brick from the temple of the god +Shiva, and two kinds of fruits, <i>atmora</i> and <i>veyla</i>, a little wool, +gold and silver. On the eighth day is held the ceremony of +<i>Autcowroy</i>, or the distribution of eight kinds of parched peas, +rice, sweetmeats, with cowries and pice, amongst the children +of the house and neighbourhood. On the evening of that day, +the children assemble and with a <i>Koolo</i> (winnowing fan) going +up three times to the door of the room beat it (the koolo) +with small sticks, asking at the same in a chorus "as to how<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> +the child is doing," and shouting, "let it rest in peace on the +lap of its mother." These juvenile ceremonies, if ceremonies +they can be called, give infinite delight to the children, who +are sometimes prompted by the adult members of the family +to indulge in jocularity by way of abusing the father, not of +course to irritate but to amuse him. At the birth of a female +child, in common with the depreciation in which it is held, this +ceremony is observed on a very poor scale. On the thirty-first +day after the birth, the ceremony of <i>Shasthi</i> Poojah is again +performed. Hence a woman who has had as many as twelve +or fifteen or more children, is called the <i>Shasthi Booree</i>, or +"the old woman of Shasthi." Before a twig of a <i>Bátá</i> tree, +the priest, while repeating the usual incantation, presents offerings +of rice, fruits, sweetmeats, cloths, parched peas and rice, +oil, turmeric, betel, betel-nuts, two eggs of a duck, and +twenty-one small wicker baskets filled with <i>khoyee</i> (parched +rice) plantain and <i>bátásá</i>, which are all given to a number of +women whose husbands are alive. It is on this occasion that +the priest is also required to perform the worship of the +goddess <i>Soobachinee</i>,<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> said to be one of the forms of the +goddess Doorga.</p> + +<p>When the father first goes to see the child, he puts some +gold coin into its hand and pours his benediction on its head. +Other relatives who may be present at the time do the same.</p> + +<p>All respectable Hindoos keep an exact record of the +birth of a child, especially a male child. Every family has its +<i>Dowyboghee</i> or astrologer who prepares a horoscope in which +he notes down the day, the hour and the minute of the birth +of the child, opens the roll of its fate and describes what shall +happen to it during the period of its existence. These +horoscopes are so much relied on, that if it is stated therein +that the stellar mansion under which the child was born was +not good, and that it shall be exposed to serious dangers,<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span> +either from sickness or accident, at such a period of its life, +every possible care is taken through <i>Grohojag</i> and <i>Sustyan</i> +(religious atonement) to propitiate the god of fate, and ward +off the apprehended danger before it comes to pass. These +papers are carefully preserved by the parents, who occasionally +refer to them when anything, good or evil, happens +to the child. A Hindoo astrologer is a man of high pretensions; +he dives into the womb of futurity and foretells what +shall happen to a man in this life, without thinking for a +moment, that our Creator has not vouchsafed to us the powers +of divination. In a court of justice these papers are of great +value in verifying the exact age of a person, and at the time +of marriage, or rather before it, they are carefully consulted +as to the nature of the stellar mansion under which both the +boy and girl were born, and the peculiar circumstances by +which they were surrounded. Many a match is broken off because +the twelve signs in the zodiac do not coincide; for +instance, if the boy be of the <i>Lion rass</i> (sign) and the girl +of the <i>Lamb rass</i>, the one, it is said, will destroy the other; +so these papers are of very great importance when a matrimonial +alliance is in course of being negotiated.</p> + +<p>When a male child is six months old, the parents +make preparations for the celebration of the <i>Unnoprássun</i>, or +christening, when not only a name is given to the child, but +it gets boiled rice for the first time. On this occasion, the +father is required to perform a <i>Bidhi Shrád</i> so called from +the increase and preservation of the members of the family. +Some who live near Calcutta celebrate the rite by going to +Kallee Ghaut, and procuring a little boiled rice through one of +the priests of the sacred fane at a cost of eight or ten Rupees. +When the rice is brought home a few grains are put into the +mouth of the child by a male member of the family. The +ceremony being thus performed the child from that day is +allowed to take prepared food if necessary. Such families<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> +as do not choose to go to Kallee Ghaut observe the ceremony +at home, and spend from 200 to 300 Rupees in feeding +the Brahmans, friends and relatives, who, in return, offer +their benediction and give from one to ten Rupees each to +the child, which being shaved, clad in a silk garment, and +adorned with gold ornaments, is brought out for the purpose +after the entertainment. It is on such occasions that splendid +dowries are settled on some children in grants of land +or of Government securities, and I have known instances in +which a dowry amounted to a lakh of Rupees. Of late years, +the practice of making gifts to the child being held in the +obnoxious light of a tax, the good taste of some has led +them to confine the rite within the circumscribed limit of +their own family. Superstition has its influence in making +the choice of the name given to the child. The Hindoos are +generally named after their gods and goddesses, under a +belief that the repetition of such names in the daily intercourse +of life will not only absolve them from sins, but give +them present happiness and hope of blessedness in a state of +endless duration. Some parents purposely give an unpleasant +name to a child, that may be born after repeated bereavements, +believing thereby the curses of the wicked shall fall +innocuous on its head. Such names are Nafar, Goburdhone, +Ghooie, Tincurry, Panchcurry, Dookhi, &c. In the case of +females, she who has many daughters, and does not wish for +more, gives them such names as <i>Khaynto</i> (cessation,) <i>Arná</i> +(no more,) <i>Ghyrná</i> (despised,) <i>Chee chee</i> (expression of contempt.)<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a></p> +<p><span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span></p> +<p>Except under extraordinary circumstances, a Hindoo +mother<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> seldom engages a wet nurse; she continues to suckle +her child till it is three or four years old, and attends at the +same time to her numerous household duties, which are by +no means light or easy. Indolent loveliness, reclining on a +sofa, is not a truthful picture of her life; it may be she has +to cook for her husband, because he is such an orthodox +Hindoo that he will on no account accept prepared food +(such as rice, dhall, vegetables, curry, &c.) from any other +hand. In such families, the woman has to rise very early, +perform her daily ablutions and attend to the duties of the +kitchen, and before nine the breakfast must be ready, as the +husband has probably to attend his office at ten. It is not +an uncommon sight to see a woman cooking, suckling her +child, and scolding her maid servant at one and the same +time. A Hindoo woman is not only laborious, but patient +and submissive to a degree; let the amount of privation be +ever so great, she is seldom known to murmur or complain. +All her happiness is centred in the proper discharge of her +domestic and social duties. So simple and unambitious is a +Hindoo female, that she generally considers herself amply +rewarded if the food prepared by her hands is appreciated by +those for whom it is intended. It is a lamentable fact that, +expert as she doubtless is in the art of cooking, she is totally +incapable of nourishing the minds of her children with any +solid intellectual food worthy of the name. As already +indicated, she communicates to her child what she can out of +her own store of simple ideas and superstitious beliefs, but +her best gift is the care and tenderness which she lavishes +upon it, and the wakening of its young soul to return the +sense of her own love.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span></p> + +<h2>III.</h2> + +<h3>THE HINDOO SCHOOL BOY.</h3> + + +<p>From the time when the young Hindoo passes from +the infant stage of "mewling and puking in the nurse's +arms," till he goes to school, he is generally a bright-eyed, +active, playful boy, full of romping spirits and a favourite +of all around him. His diet is light, and his health generally +good. He usually runs about for three or four years <i>in puris +naturalibus</i>, and among the lower classes a string is tied +round his loins with a metal charm attached to frighten away +the evil spirits. When he attains the age of five, the period +fixed by his parents for the beginning of his education, he +is sent to a <i>Pátsálá</i> (vernacular infant school) not, however, +without making a Poojah to <i>Saraswattee</i>, the goddess of +learning. On the day appointed, and it must be a lucky day, +according to the Hindoo almanac, the child bathes and puts on +a new <i>Dhooty</i> (garment) and is taken to the place of worship, +where the officiating priest has previously made all the +necessary arrangements. Rice, fruits, and sweetmeats, are +then offered to the goddess, who is religiously invoked to +pour her benediction on the head of the child. After this, +the priest takes away all the things offered to the goddess, +with his usual gift of one or two rupees, and the child is +taken by his parents to the <i>Pátsálá</i> and formally introduced +to the <i>Gooroomaháshoy</i>, or master of the school. Curious as +little children naturally are, all present gaze on the new +comer as if he were a being of a strange species. But time +soon wears off the gloss of novelty and everything assumes +its normal aspect. The old boys soon become familiar with +the new one, and a sort of intimacy almost unconsciously +springs up amongst them. In this country a boy learns the<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> +letters of the alphabet, not by pronouncing them, but by +writing them on the ground with a small piece of <i>kharee</i>, or +soft stone, and copying them over and over again until he +thoroughly masters them. Five letters are set him at a time. +After this he is taught to write on palm leaves with a +wooden pen and ink, then on slate and green plantain leaves, +and, finally, on paper. At every stage of his progress he is +expected to make some present to his master in the shape of +food, clothes and money. A village school begins early in +the morning, and continues till eleven, after which the boys +are allowed to go home for their breakfast; they return at +two, and remain in the school till evening, when all the boys +are made to stand up in a systematic order, and one of the +most advanced amongst them enumerates aloud the multiplication +and numeration tables, and all are taught to repeat +and commit to memory what they hear. By the daily +repetition of these tables, their power of memory is +practically improved. With a view to encourage the early +attendance of the boys, a <i>Gooroomahashoy</i> resorts to the queer +method of introducing the <i>hathchory</i> system into his <i>Pátsálá</i>, +which requires that all the boys are to have stripes of the +cane in arithmetical progression, on the hand, in the order of +their attendance, that is, the first comer to have one stripe, +the second two, and so on, in consecutive order. The last +boy is sometimes made to stand on one leg for an hour or so +to the infinite amusement of the early comers. The system +certainly has a good effect in ensuring early attendance.</p> + +<p>The course of instruction in such schools embraces reading +in the vernacular, a little of arithmetic and writing, and +such as become capable of keeping accounts pass for the +clever boys. Stupid and wicked pupils are generally beaten +with a cane, but their names are never struck off the register, +as is the case in English schools. Sometimes a truant is +compelled to stand on one leg holding up a brick in his right<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> +hand, or to have his arms stretched out till he is completely +exhausted. Another mode of punishment consists in applying +the leaves of <i>Bichooty</i> (a stinging plant) to the back of a +naughty boy, who naturally smarts under the torturing. The +infliction of such cruel punishments sometimes leads the boys +to make a combination against the master for the purpose +of retaliation, which generally results in bringing him to his +senses. Hindoo boys are extremely sensitive, and are very +apt to resent any affront to which they are cruelly subjected +by their master.<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> The rate of fee in a village school is from +one to three-pence a head per month, but the master has his +perquisites by way of victuals and pice. There is a common +saying among the Hindoos that in twelve months there are +thirteen <i>parbuns</i>, or school festivals, implying thereby, that +they are encountered by a continuous round of <i>parbuns</i>. On +every such occasion the boys are expected to bring presents +for the master, and any unfortunate boy who fails to bring +such is denied the usual indulgence of a holiday. Little +boys are seldom fond of reading, they would gladly sacrifice +anything to purchase a holiday. It is not an uncommon +thing to find a boy steal pice from his mother's box in order +to satisfy the demands of his master at the festival. The +principle on which a village school is conducted is essentially +defective in this respect. Instead of teaching the rules of good +conduct and enforcing the first principles of morality, it +often sadly defeats the primary object of a good education, +namely, the formation of a sound, moral and virtuous<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> +character. It is a disgrace to hear a schoolmaster, whose +conduct should be the grand focus of moral excellence, use +the most vulgar epithets towards his pupils for little faults +the effects of which are seldom obliterated from their minds, +even in the more advanced period of their life. However, +such days of obnoxious pedagogism are almost gone by, never +to come back again, now that the system of primary education +has been extended to almost every village in India, +under the auspices of our liberal Government. Whilst on +this subject I may as well state here that some forty years +ago our Government had appointed the late Rev. William +Adam to be the Commissioner of Education in Bengal. That +highly talented and generous philanthrophist, after a minute +and searching investigation, submitted in his report to Government +a scheme of education very similar to what is now +introduced throughout Bengal. The scheme was then ignored +on account of its vast expense, and the Commissioner was so +disheartened at the apathy of Government towards the education +of the masses, that a few days before his departure +from Calcutta he took a farewell leave of some of his most +distinguished native friends, and his parting words were to +the following effect: "Your Government is not disposed to +encourage those who are its real friends." This reproach has, +however, been subsequently removed by the adoption of a +primary system of education. The spirit of the times and +the onward progress of enlightened sentiments have gradually +inaugurated a comprehensive scheme, which, although still +limited in its range, embraces the moral and intellectual improvement +of the people in general.</p> + +<p>In Calcutta, when a boy is six years old, his parents +are anxious to have him admitted into one of the public +schools, where he has an opportunity to learn both the +Vernacular and the English languages. He may be said +from that day to enter on the first stage of his intellectual<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> +disintegration. The books that are put into his hands gradually +open his eyes and expand his intellect; he learns to +discern what is right and what is wrong; he reasons +within himself and finds that what he had learnt at home +was not true, and is led by degrees to renounce his old +ideas. Every day brings before his mind's eye the grand +truths of Western knowledge, and he feels an irresistible desire, +not only to test their accuracy but to advance farther in his +scholastic career. He is too young however, to weigh well +everything that comes in his way, but as he advances he +finds the light of truth illumine his mind. His parents, if +orthodox Hindoos, necessarily feel alarmed at his new-fledged +ideas and try to counteract their influence by the stereotyped +arguments, of the wisdom of our forefathers, but +however inimically disposed, they dare not stop his progress, +because they see, in almost every instance, that English education +is the surest passport to honor and distinction. In +this manner he continues to move through the various classes +of the middle schools till he is advanced to one of the +higher educational institutions connected with the University, +and attains his sixteenth or seventeenth year, which is popularly +regarded as his marriageable age.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span></p> + +<h2>IV.</h2> + +<h3>VOWS OF HINDOO GIRLS.</h3> + + +<p>When a girl is five years of age, she is initiated by an +elderly woman in the preparatory rites of <i>Bratas</i>, +or vows, the primary object of which is to secure her +a good husband, and render her religious and happy throughout +life. When the boy is sent to the Pátsálá, the girl is commonly +forbidden to read or write, but has to begin her course +of Bratas. The germs of superstition being thus early implanted +in her mind, she is more or less influenced by it ever after. +Formed by nature to be docile, pliant and susceptible, she +readily takes to the initial course of religious exercises.</p> + +<p>The first rite with which she has to commence is called +the "Shiva Poojah," after the example of the goddess +Doorga, who performed this ceremonial that she might obtain +a good husband; and Shiva is regarded as a model husband. +On the 30th day of Choytro, being the last day of the +Bengallee year, she is required to make two little earthen +images of the above goddess, and placing them on the coat +of a bale-fruit (wood apple) with leaves, she begins to +perform her worship; but before doing so, she is enjoined +to wash herself and change her clothes, a requisition +which enforces, thus early, cleanliness and purity in habits +and manners, if not exactly in thought and feeling. Her +mind being filled with germinal susceptibilities, she imbibes +almost instinctively an increasing predilection for the performance +of religious ceremonies. Sprinkling a few drops of +holy water on the heads of the images, she repeats the following +words: "All homage to Shiva, all homage to Shiva, all +homage to <i>Hara</i>, (another name of Shiva); all homage to +Bujjara," meaning two small earthen balls, like peas,<span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span> +which are stuck on the body of the images. She is then to +be absorbed in meditation about the form and attributes of +the goddess, and afterwards says her prayers three times in +connection with Doorga's various names, which I need not +recapitulate here. Offerings of flowers and bale leaves are +then presented to the goddess with an incantation. Being +pleased, Mahádev (Shiva) is supposed to ask from heaven +what Brata or religious ceremony is Gouri (Doorga) performing? +Gouri replies, she is worshipping Shiva, that she may +get him for her husband, because, as said before, Shiva is a +model husband.</p> + +<p>Then comes the Brata of Hari or Krishna. The two feet +of the god being painted in white sandal paste on a brass +plate, the girl worships him with flowers and sandal paste. +The god seeing this, is supposed to ask what girl worships +his feet, and what boon she wants? She replies: May the +prince of the kingdom be her husband, may she be beautiful +and virtuous, and be the mother of seven wise and virtuous sons +and two handsome daughters. She asks that her daughters-in-law +may be industrious and obedient, that her sons-in-law +may shine in the world by their good qualities, that her granary +and farm-yard may be always full, the former with corn of all +sorts, and the latter with milch cows, that when she dies all +those who are near and dear to her may enjoy long life and +prosperity, and that she may eventually, through the blessing +of Hari, die on the banks of the sacred Ganges, and thereby +pave the way for her entrance into heaven.</p> + +<p>It is worthy of remark here that even young Hindoo girls, +in the exercise of their immature discretion, make distinction +between the gods in the choice of their husbands. In the +first Brata, that of Shiva, a tender girl of five years of age is +taught, almost unconsciously as it were, to prefer him to +Krishna for her husband, because the latter, according to the +Hindoo Shasters, is reputed to have borne a questionable<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span> +character. I once asked a girl why she would not have +Krishna for her husband. She promptly answered that that +god disported with thousands of Gopeenees (milk-maids) +and was therefore not a <i>good</i> god, while Shiva was devotedly +attached to his one wife, Doorga. The explanation was full +of significance from a moral and religious point of view.</p> + +<p>The third Brata refers to the worship of ten images. +This requires that the girl should paint on the floor ten +images of deified men, as well as of gods, with <i>alapana</i> or +rice paste. Offering them flowers and sandal paste, she asks +that she may have a father-in-law like Dasarath, the father +of Ram Chunder; a mother-in-law like Kousala, the mother +of Ram Chunder; a husband like Ram Chunder; a <i>dayur</i> or +husband's brother, like Luchmon, Ram's younger brother; a +mother like Shasthi, whose children are all alive; like Koontee +whose three sons were renowned for their love of justice, +piety, courage and heroism; like Ganges, whose water allays +the thirst of all; like the mother earth, whose patience is +beyond all comparison. And, to crown the whole, she prays +that she may, like Doorga, be blessed with an affectionate and +devoted husband like Dropadi (the wife of the five Pandooas), +be justly remarkable for her industry, devotedness and skill in +the culinary art, and be like Sita (the wife of Ram +Chunder) whose chastity and attachment to her husband are +worthy of all praise. The above three Bratas take place in +the Bengalee month of Bysack, (April) which is popularly +regarded as a good month for the performance of meritorious +works. The prayer contained in the above expresses the +culminating female wish in entire accord with the injunctions +of the holy shaster, but how often are the amiable qualities +enumerated above set at naught in the actual conflicts of +life, in which the predominance of evil desires swallows up +every generous impulse!</p> + +<p>The next Brata is called the <i>Sajooty</i> Brata. It is solely<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> +intended to counteract the thousand evils of polygamy—an +unhealthy, unnatural institution, which ought to be expunged +from the midst of every civilized community. Though God +"has stamped no original characters on our minds wherein we +may read his being," still we can clearly discern in His superior +arrangements for the happiness of His creatures, that this +abnormal practice is directly opposed to His dispensations, so +much so that any one countenancing it, is guilty of a crime, +for which, if he is not amenable to an earthly tribunal, he is +assuredly accountable to a superior and superintending Being, +the infringement of whose law is sure to be attended with +misery. To get rid of the consequences of this monstrous +evil, a girl of five years of age is taught to offer her invocation +to God, and in the outburst of her juvenile feeling is +almost involuntarily led to indulge in all manner of curses +and imprecations against the possible rival of her bed. Nor +can we find fault with her conduct, because "an overmastering +and brooding sense" of some great future calamity thus +early haunts her mind.</p> + +<p>In performing the <i>Sajooty Brata</i>, the girl paints on the +floor with rice paste a variety of things, such as the bough +of a flower tree, a Palkee containing a man and a woman, +with the sun and moon over it, the Ganges and the Jumna +with boats on them, the temple of Mahadeo with Mahadeo +in it, various ornaments of gold and precious stones, houses, +markets, garden, granary, farm-yard and a number of other +things, all intended to represent worldly prosperity. After +painting the above, she invokes Mahadeo and prays for his +blessing. An elderly lady more experienced in domestic +matters then begins to dictate, and the girl repeats a volley +of abuses and curses against her <i>Sateen</i> or rival wife in the +possible future.</p> + +<div class="poem"><span class="i2">"There, stripped, fair rhetoric languished on the ground,<br /></span> +<span class="i2">And shameful Billingsgate her robes adorn."<br /></span></div> + +<p><span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span></p> + +<p>The following are a few of the specimens; I wish I +could have transcribed them in metre.:—</p> + +<div class="poem"> +<span class="i2">"<i>Barrey, Barrey, Barrey</i> (a cooking utensil)</span><br /> +<span class="i0">May <i>Sateen</i> become a slave!</span><br /> +<span class="i2"><i>Khangra, Khangra, Khangra</i>, (broomstick)</span><br /> +<span class="i0">May <i>Sateen</i> be exposed to infamy!</span><br /> +<span class="i2"><i>Hatha, Hatha, Hatha</i>, (a cooking utensil)</span><br /> +<span class="i0">May she devour her <i>Sateen's</i> head!</span><br /> +<span class="i2"><i>Geelay, Geelay, Geelay</i> (a fruit)</span><br /> +<span class="i0">May <i>Sateen</i> have spleen!</span><br /> +<span class="i2"><i>Pakee, Pakee, Pakee</i> (bird)</span><br /> +<span class="i0">May <i>Sateen</i> die and may she see her from the top of her house!</span><br /> +<span class="i2"><i>Moyna, Moyna, Moyna</i> (bird)</span><br /> +<span class="i0">May she never be cursed with a <i>Sateen</i>!"</span><br /> +</div> + +<p>May she cut an <i>Usath</i> tree, erect a house there, cause her +<i>Sateen</i> to die and paint her feet with her <i>Sateen's</i> blood!</p> + +<p>I might swell the list of these curses, but I fear they +would prove grating to the ears of civilized readers.</p> + +<p>The performance of the <i>Sajooty Brata</i> springs out of a +desire to see a <i>Sateen</i> or rival wife become the victim of all +manner of evils, extending even to the loss of life itself, +simply because a plurality of wives is the source of perpetual +disquietude and misery. By nature, a woman is so constituted +that she can never bear the sight of a rival wife. In +civilized countries, the evil is partially remediable by a legal +separation, but in Hindoostan the legislature makes no +provision whatever for its suppression. A feeling of burning +jealousy becomes rampant wherever there is a case of polygamy +to poison the perennial source of domestic felicity. So +acutely sensitive is a Hindoo lady in this respect that she +would rather suffer the miseries of widowhood than be cursed +with the presence of a <i>Sateen</i>, whose very name almost spontaneously +awakens in her mind the bitterest and the most +envenomed feelings. She can make up her mind to give +away a share of her most valuable worldly enjoyments, but +she can never give a share of her husband's <i>affection</i> to any<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> +one on earth. To enjoy the exclusive monopoly of a husband's +love is the life-long prayer of a Hindoo female. She +expresses it in the incipient stage of her girlhood, and +practically carries it with her until the last spark of life +becomes extinct. This certainly indicates the prompting of +a very strong <i>natural</i> feeling.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span></p> + +<h2>V.</h2> + +<h3>MARRIAGE CEREMONIES.</h3> + + +<p>The Hindoos have a strong belief that to solemnise the +marriage of their children at an early age, is a meritorious +act as discharging one of the primary obligations +of life. They are, therefore, very anxious to have their sons and +daughters formally married during their own life-time. Sometimes +children are pledged to each other even in infancy, +by the mutual agreement of the parents; and in most cases +the girl is married when a mere child of from eight to ten +years, all unconscious as yet of the real meaning and obligations +of the relation, although her girlish fancies have been +continually directed to it. Matches in the case of good +families are commonly brought about in the following way.</p> + +<p>When an unmarried boy attains his seventeenth or +eighteenth year, numbers of professional men called <i>Ghatucks</i> +or match-makers come to the parents with overtures of marriage. +These men are destitute of principle, they know how to +pander to the frailties of human nature; most of them being +gross flatterers, endeavour to impose on the parents in the +most barefaced manner. As they live on their wits, their descriptive +powers and insinuating manners are almost matchless. +When the qualities of a girl are to be commended, they, +indulging in a strain of exaggeration, unblushingly declare, +"she is beautiful as a full moon, the symmetry of her person +is exact, her teeth are like the seeds of a pomegranate, her +voice is remarkably sweet like that of the cuckoo, her gait is +graceful, she speaks like the goddess <i>Luckee</i>, and will bring +fortune to any family she may be connected with." The +Hindoos have a notion that the good fortune of a husband +depends on that of the wife, hence a woman is considered<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> +as an emblem of <i>Luckee</i>, the goddess of fortune. This is +the highest commendation she can possess.<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a></p> + +<p>If the qualities of a youth are to be appraised, they +describe him thus: he is as beautiful as <i>Kartick</i> (the god of +beauty), his deportment is that of a nobleman, he is free from +all vices, he studies day and night, in short, he is a precious +gem and an ornament of the neighbourhood. The Hindoos +know very well that the <i>Ghatucks</i> as a body are great impostors, +and do not believe half that these people say. From +the day a matrimonial alliance is proposed, the parents on +both sides begin to make all sorts of preliminary enquiries +as to the unblemished nature of the caste, respectability and +position in society of the parties concerned. When fully +satisfied on these points, they give their verbal consent to +the proposed union, but not before the father of the boy +has demanded of the father of the girl a certain number of gold +and silver ornaments, as well as of <i>Barabharun</i>, <i>i. e.</i>, silver +and brass utensils, couch, &c. exclusive of (with but few +exceptions) a certain amount of money in lieu of <i>Foolshajay</i>.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> +Before proceeding further, I should observe that of late years +a great change has taken place in the profession of the +<i>Ghatucks</i>. The question of marriage, though not absolutely, +yet chiefly, is a question the solution of which rests with the +females. Their voice in such matters has a preponderating influence. +Availing themselves of this powerful agency a new +class of female <i>Ghatucks</i> or rather <i>Ghatkees</i> have sprung up +among the people. Hence the occupation of the male<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> +<i>Ghatucks</i> is nearly gone, except in rare cases where nice +points of caste distinction are to be decided. The great +influences of <i>Shibi Ghatkee</i> and <i>Badnee's</i> mother—two very +popular female <i>Ghatkees</i>,—is well known to the respectable +Hindoo community of Calcutta. These two women have +made a decent fortune by plying this trade. Though certainly +not gifted with the imaginative powers of a poetic +bard of Rajpootana,<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> their suasive influence is very telling. +They have the rare faculty of making and unmaking matches. +From the superior advantage which their sex affords them, +they have a free access to the inner apartments of a house +(even if it were that of a millionaire)—a privilege their +male rivals can never expect to enjoy. When balked by the +subtlety of a competitor in trade, by their bathos they contrive +to break a match. Their representations regarding a +proposed union seldom fail to exercise a great influence on +the minds of the Zenana females. Relying on the accuracy +of their description, which sometimes turns out exaggerated, +if not false, the mother and other ladies are often led to give +their consent to a proposed union. The husband, swayed by +the counsel and importunity of his wife, is forced to acquiesce +in her choice. He cannot do otherwise because, as our friend, +Baboo Keshub Chunder Sen, has very facetiously observed, +"man is a noun in the objective case governed by the active +verb woman."<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a></p> + +<p><span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span></p><p>When a <i>Ghatkee</i> comes up with the proposal of a matrimonial +alliance with an educated youth, the first question +generally asked her is, "Has he passed his examinations?" +If so, how many <i>passes</i> has he got? meaning thereby how +many examinations of the University has he passed through? +"Has he yet any Jalpany or scholarship?" These are difficult +questions which must be satisfactorily answered before +a negotiation can be effected. That a University degree +has raised the marriageable value of a boy, there can be no +doubt. If he have successfully passed some of these examinations +and got a scholarship, his parents, naturally priding +themselves on their valuable acquisition, demand a preposterously +long catalogue of gold ornaments, which, it is not often +in the power of a family in middling circumstances easily +to bestow. The parents of the girl, on the other hand, +seeing the long list, demur at first to give their consent, but +their demurring is of no avail; marry their daughter, they +must. The present ruinous scale of nuptial expenses must +be submitted to at any sacrifice, and after deep cogitation they +send a revised schedule, (as if marriage were a mere matter +of traffic) taking off from it some costly items, which would +press heavily on the purse. In this manner the <i>Ghatkee</i> continually +goes backwards and forwards for some time, proposing +concessions on both sides and holding out delusive hopes +of future advantages in the event of the carrying out of the +marriage. There is a trite saying among the Hindoos, that +"a matrimonial alliance could not be completed without +uttering a lakh of words."</p> + +<p>The parents of the girl on whose head falls the greatest +burden, are eventually made to succumb from a consideration +of their having secured a desirable match, namely, a <i>passed</i> +student. If not placed in affluent circumstances, as is generally +the case, they are obliged to raise the requisite sum of +money by loan, which sows, in many instances, the seeds of<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> +much future embarrassment. At a very moderate calculation, +a tolerably respectable marriage now-a-days costs between +two and three thousand Rupees (about £200),—sometimes +more. There is another native adage which says, "we want +twine for thatching and money for wedding." A respectable +Hindoo gentleman who has four or five daughters to give +in marriage and whose income is not large, is often reduced +to the greatest difficulty and embarrassment by reason of +the extravagantly enormous expenses of a marriage. The +rich do not care much what they are required to spend. All +that they look for is a desirable match. It is the middle +and poorer classes, who form by far the largest aggregate +of population in every country, that suffer most severely +from the present enhanced scale of matrimonial charges. +The late Rajah Rajkissen, Baboos Ramdoolal Dey,<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> Nemy +Churn Mullick and other Hindoo millionaires, spent extraordinary +sums of money on the marriage of their sons. The +amount in each instance far exceeded a lakh of Rupees. +The annals of Rájasthan furnish numerous instances of +lavish expenditure, varying from five to ten lakhs of Rupees +and upwards, on the solemnization of nuptials. There was +a spirit of rivalry which animated the princes to surpass each +other in magnificence and splendour on such occasions, +regardless alike of the state of their exchequer, and the +demoralizing effects of such conduct. Marriages in such a +magnificent style are seldom to be seen in Calcutta now-a-days, +not because of the distaste of the people for such +frivolities, but because of the lamentable decline and impoverishment +of the former magnates of the land. It is painful +to contemplate that the present scale of expenditure among +the middle classes has been in an inverse ratio to their<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> +income. The exertions made sometime ago by Moonshee +Peary Lall for the reduction of marriage expenses would have +doubtless conferred a lasting boon on the Hindoo community +in general, if the object had been crowned with success, but +as the Legislature has no control over such matters, relating +as they do to purely private affairs, the noble scheme resulted +in failure. It is quite optional with parties to go to heavy +expenses on such occasions; no act of Government without the +voice of the people could restrain them in this respect. Any +social reform to be permanent and effectual must be carried +out by the universal suffrages of the people.</p> + +<p>When the preliminaries of a marriage are settled, a +person, on each side, is deputed by turns to see the boy and +the girl. It is customary to see the girl first. When the +friends of the bridegroom, therefore, come for the purpose, +they sit down in the outer apartment of the house, whilst the +bride is engaged in her toilet duty. After fifteen or twenty +minutes, she, glittering in jewels and accompanied by a maid +servant as well as by the <i>Ghatkee</i>, makes her appearance. +The first thing she does in entering the room is to make a +<i>pranám</i> or bow to all present, and then she is asked to squat +down on the clean white sheet spread on the floor. A solemn +pause ensues for a minute or so, when one of the company, +more officious than the rest, breaks the silence by putting +to her a few questions. She naturally feels herself somewhat +out of her element in the midst of so many strangers, and +unconsciously shows a sort of embarrassment even of self +conflict almost distressing to witness. This internal agitation +of feeling, arising partly from modesty and partly from +anxiety, causes her even to stammer. Her engrossing thought +for the time being is, according to the early vow she has +made, that she may have a <i>good</i> husband with lots of jewels. +"What is your name, mother?" is the first question. She +may diffidently reply in a half suppressed tone "<i>Gri Balla</i>."<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span> +"Who is that sitting before you?"—perhaps pointing to the +girl's father. She says, "My father." "Can you read and +write?" If she say, "yes," she is asked to read a little out +of her book.</p> + +<p>The <i>Ghatkee</i> here plays the part of a panegyrist by +admiring the amiable qualities of the girl, who, she adds, is +the very type of <i>Luckee</i> (the goddess of prosperity.) While +this examination is going on in the outer apartment, the +anxious mother, whose heart beats with throbbing sensations +while watching the scene from behind a half closed window, +does not feel herself at ease, until she hears that her daughter +has acquitted herself creditably. Before the girl leaves the +room, the father or brother of the boy puts a gold mohur +into her hand as a tangible proof of approval and bids her +retire. It is needless to say, that she feels herself relieved, +quite glad and free, when she again sees the faces of her +mother and sisters, whose joy returns with her return.</p> + +<p>This interview is called <i>pucca dheykha</i> or the confirmatory +visit. All the Brahmins, <i>Ghatucks</i> and <i>Ghatkees</i>, +and other Koolins who may be present on the occasion +receive two or four Rupees each. The servants of the house +are not forgotten, they too receive each a Rupee. If this +interview take place in the morning, the parties return home +without breakfast, it being customary with them not to eat +anything before bathing and performing their daily worship. +If in the evening, they are treated to a good dinner consisting +of the best fruits of the season, sweet and sour milk and +sweetmeats of various kinds. It is on such ceremonious +occasions, that the Hindoos make a display of their wealth by +serving the dinner to their new friends with silver salvers, +plates, glasses and <i>paundan</i>, (betel box). Almost every +respectable gentleman keeps a good assortment of these silver +articles. They are, however, reserved for special purposes, +and used only on special occasions. As a rule, the people<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> +are not fond of investing their money, like Europeans, in +plated-ware, because it is, comparatively speaking, of little +exchangeable value in times of need and distress.</p> + +<p>It is now the turn of the boy to be examined in a similar +way as to his scholastic acquirements. When the father +and the relatives of the girl pay a return visit, they generally +bring with them a graduate of the University. Should the +boy be one who has successfully passed the Matriculation +standard, he is not subjected to so strict an examination as +one who does not enjoy the same dignity. In both cases, +however, they must undergo some examination in English +literature, composition, grammar, history, &c. It is a noteworthy +fact that a boy however intelligent and expert in +other respects, betrays a lamentable deficiency, arising from +diffidence, when required to undergo an examination in the +presence of his father-in-law and a University graduate. The +thought of failure acts as a heavy incubus on his mind. +He finds himself bewildered in a maze of confusion. If he +do not actually stammer, he talks at least very slowly and +diffidently, and if called upon to write, his hand shakes, and +in fact he becomes extremely nervous. After this trial is +over, the boy retires with mingled feelings of misgiving and +complacence. He receives, however, in his turn a gold +mohur. The gentlemen who had come to see him are then +asked to a dinner in the way described above. The same +display of silver-ware is made on the occasion, and nearly the +same amount of presents of money made to the Brahmins, +Koolins and others.</p> + +<p>When both parties are satisfied as to the desirableness of +the union, a good day is fixed for drawing a <i>pattra</i> or written +agreement in which, say, a Koolin of superior caste, engages +in writing to give his son in marriage with the daughter of +either a second Koolin, or, as is often the case of a Mowleek, +an inferior in caste. This <i>Pattra</i> is written by a Brahmin<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> +on Bengallee paper with Bengallee pen and ink (as if English +writing materials would desecrate such a sacred contract) and +must consist of an odd number of lines, such as seven or nine +lines. An invocation of the Butterfly must head the <i>Pattra</i>, +the purport of which will run as follows: "I, Ram Chunder +Bose, do engage to give my second son, Gopeenauth Bose, in +marriage with Nobinmoney Dossee, the eldest daughter of +Issen Chunder Dutt, who is also bound by his contract; the +marriage to be solemnized on a day to be named hereafter." +Here the signatures of both the fathers as well as of the witnesses +follow. When finished, it is rolled up in red thread. +The <i>Koolin</i> gentleman hands it to the <i>Mowleek</i> gentleman, +when the latter embraces the former, and gives him at the +same time <i>Koola marjádá</i> and <i>Pattra Darshanee</i>, as a mark +of respect for his superior caste,—or about fifty Rupees. The +articles required for the matrimonial contract are paddy, doov +grass, turmeric, betel leaf, betel-nuts, sandal paste, cowries +(small shells) and <i>alta</i><a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> all which are considered as conducive +to the future welfare of the boy<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> and girl. When the +contract is religiously ratified, a couple of conchs—one +for the bridegroom and another for the bride—are sounded +by the females, announcing the happy conclusion of +this important preliminary, at which all hearts are exhilarated.<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> +Arrangements are now being made for the +dinner of all who may be present at the time. Sometimes +fifty to sixty persons are fed. Every care is taken to +provide a good dinner for the delectation of the guests +and a <i>Pattra</i> on this scale costs from 300 to 400 Rupees. +The Brahmins, Koolins, and others, receive, as usual, presents +of money and return home replenished in body as well +as in purse.</p> + +<p>It is worthy of remark that though the distinction of caste +still exerts its influence on all the important concerns of our +social and domestic life, it is nevertheless fast losing its prestige +in the estimation of the enlightened Hindoos. In former +days a Koolin occupied a prominent position in society, be his +character what it might, but now-a-days the rapid spread of +English education, and the manifold advantages derivable +from it, has practically impaired his influence and lowered his +dignity. A <i>Koolin</i> who happens to be the father of a girl married +to a <i>Mowleek</i>, is, in the present day, degraded into the +rank of his traditional inferior, simply because he is the father +of the girl; he must even be prepared to submit to all sorts of +humiliation and continue to serve the <i>Mowleek</i> father of the +boy as long as the connection lasts. At every popular festival +for at least one year he must, according to his rank, make +suitable presents to his son-in-law, failing which a latent feeling +of discontent arises which eventually ripens into bitter +misunderstanding.</p> + +<p>But to return to the marriage contract. After the entertainment, +both parties consult the almanac and fix a day for +the ceremony, called <i>Gátray haridrá</i> or the anointment of the +boy with turmeric. On that day the bridegroom, after bathing +and putting on a red bordered cloth,<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> is made to stand on<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> +a grindstone surrounded by four plantain trees, while five women +(one must be of Brahmin caste) whose husbands are alive, +go round him five or seven times, anoint his body with turmeric, +and touch his forehead at one and the same time with +holy water, betel, betel-nuts, a <i>Sree</i> made of rice paste in the +shape of a sugarloaf, and twenty other little articles consisting +of several kinds of peas, rice, paddy, gold, silver, &c. +From this day, the boy carries about a pair of silver nut-crackers, +and the girl a pair of <i>kajulnatha</i>,<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> which must remain +with them till the solemnization of the nuptials, for the +purpose of repelling evil spirits. A little of the turmeric +paste with which the body of the bridegroom was +anointed is sent by the family barber to the bride in a +silver cup, her body is also anointed with it. A number +of other gifts follow, namely, a large brass vessel of oil, +various kinds of perfumery, three pieces of cloth (one +must be a richly embroidered Benares <i>saree</i>, one Dacca, and +the other red bordered), a small carpet, a silk musnud with +pillows, two mats, some gold trinkets for the head, a few +baskets of sweetmeats, some large fishes, sweet and sour +milk, and a few garlands of flowers, &c., all which cost from +two to three hundred Rupees, or sometimes more. A rich +man sometimes gives a pair of diamond combs and flowers +for the hair, of the value of two thousand Rupees and upwards. +From this, an idea may be formed as to the lavish +expenditure of the Hindoos on marriages, even in these +hard times. A <i>few</i> can afford it, but the <i>many</i> are put to +their wits'-end in meeting the demands thus made upon them.</p> + +<p>Two or three days after the ceremony of anointment, +the Bengali almanac is again consulted, and a lucky day is +appointed for the celebration of <i>Ahibarrabhàt</i>, so called from +its being a feast given just before the wedding. On this<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> +occasion the father of the bridegroom gives a grand entertainment +to the male relatives of the family. As a counterpart +to the same the father of the bride gives a similar entertainment +to the female relatives of his own family, with this +difference only, that in the case of the former no Palkees are +required, whereas in the case of the latter these covered +conveyances have to be engaged for bringing in the females. +In either case the number of guests generally varies from two +to three hundred, and as the present style of living among +the Hindoos in the metropolis has become more expensive +than that which prevailed in the good old days, partly from +a vain desire to make an ambitious display of wealth, and +partly from the unprecedentedly rapid increase of the population, +which has, as a necessary sequence, considerably raised +the prices of all kind of provisions, an entertainment of this +nature costs from four to five hundred Rupees on each side. +The very best kinds of <i>loochees</i>, <i>kocharees</i>, vegetable curries, +fruits, sweetmeats<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> and other delicacies of the season are to +be provided for this special occasion.</p> + +<p>English friends are often invited to the marriages of +rich families in Calcutta and regaled with all sorts of delicacies +from the Great Eastern Hotel. "The family mansion<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> +is splendidly furnished and brilliantly illuminated. There +is literally a profusion of pictures and chandeliers. All the +furniture and surroundings are indicative more of an English +than of a Native house. Dancing girls are hired to impart <i>eclât</i> +to the scene. A <i>nabat</i> covered with tinsel is put up in front of +the house, where native musicians play at intervals, much to +the satisfaction of the mother of the bridegroom and the +boys of the neighbourhood, and a temporary scaffolding made +of bamboos and ornamental paper is erected on the highway +in the form of a crescent bearing on it the inscription, "God +save the bridegroom." Male and female servants receiving +presents of gold and silver bangles move about the house +gaily dressed in red uniform, or clothes. As tangible memorials +of the happy union, presents of large brass pots, with oil, +plates with sweetmeats, fruits, and clothes, &c., are largely +distributed among the Brahmins and numerous friends and +relatives of the family. This present is called <i>Samajeek</i>. +With the exception of Brahmins, who are content with offering +hollow benedictions, in which the sacerdotal class, as a +rule, is so very liberal, everyone else who receives them +makes in return presents of clothes and sweetmeats, the nearest +relatives making the most costly ones. In times of great +<i>loganshá</i>, <i>i. e.</i>, when numerous marriages take place, the demand +for clothes and sweetmeats is really enormous. Dealers in +those things make a harvest of profit and "the town becomes +a jubilee of feasts."</p> + +<p>During the night preceding the marriage, the women of +both the families scarcely sleep, being busily engaged in +making all sorts of preparations for the next day. Very +early in the morning, five <i>Ayows</i>, or females whose husbands +are alive, take with them a light, a knife, a <i>Sree</i>, a <i>Brundálá</i>, +containing sundry little articles, described before, a small brass +pot, some sweetmeats, <i>choora</i> and <i>moorkee</i>, oil, betel, betel-nuts +and turmeric, and go to the nearest tank, sounding a<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> +conch, and touching the water with the knife, fill the brass +pot with water. The above articles being presented as an +offering to the brass pot, the females receive a portion of the +eatables and return home sounding the conch, which is a +necessary accompaniment of all religious ceremonies.</p> + +<p>What I am now about to describe may be called the +<i>first</i> marriage, because it is invariably followed by a second +ceremonial when the union is really consummated. But it +properly forms the binding ceremony, as constituting the +marriage relative between the two youthful parties, with all its +legal and social rights, even if they should not be spared to +live together as husband and wife.</p> + +<p>The emptiness and superficiality of the relation, especially +on the side of the childish bride, will be but too apparent, +and is but too often realised in this uncertain life, in the +prolonged misery of a virgin widowhood. On the day of +the marriage both the bridegroom and the bride are forbidden +to eat anything except a little milk and a few fruits. +The father of the bride also fasts, as well as the officiating +priests of the two families.</p> + +<p>About twelve o'clock in the day, the Mowleek family sends +presents of clothes, sweetmeats, fishes, sour and sweet milk +and some money, say about twenty-five rupees, to the house +of the Koolin family, as a mark of honor to the latter, to +which, from his superior caste he is fairly entitled. This +present is called <i>Adhibassy</i>. Both the fathers are also required +during the day to perform the ceremony of <i>Nannimook</i> or +<i>Bidhishrad</i>,—a ceremony, the meaning of which, as said before, +is to make offerings to the manes of ancestors, and to +wish for the increase and preservation of progeny.</p> + +<p>After the performance of the above ceremonies, both the +bridegroom and the bride putting on new red bordered <i>dhooty</i> +and <i>saree</i> respectively at their several houses, are made to +bathe; and five women whose husbands are alive touch their<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> +foreheads with sundry little things, as mentioned before. They +have afterwards to go through a few minor rites which are +purely the inventions of the females, not being at all enjoined +in the <i>Shásters</i>. It is obvious that the primary object of all +these female rites is to promote conjugal felicity. Strange +as it may appear, it is nevertheless a fact that the mother of +the bridegroom eats <i>seven</i> times (of course but little at a +time) that day through a fear lest the bride, when she comes, +will give her but scanty meals,<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> while the mother of the bride +does not eat anything until the marriage ceremony is over, +being impressed with a notion that the more she fasts the +more she will get to eat afterwards.</p> + +<p>The females on the side of the bride, with the help of a +matron, exercise their utmost ingenuity, and literally rack their +brains, in devising all manner of contrivances partaking of +the character of charms to win the devoted attachment of the +bridegroom towards the lovely little bride. They resort to +numerous petty tricks for the purpose which are too absurd +and childish to be dwelt upon. Credulous as they naturally +are, and simple as they are known to be in their habits, not to +speak of the normal weakness of their intellect, they fondly +imagine that their <i>thook thak</i> or trick is sure to triumph and +produce the desired effect. To give an instance or two. +They write down in red ink on the back of the <i>Peray</i>, or +wooden seat on which the bride is to sit, the names of +twenty-one uxorious husbands, and go round the bride seven +times. They also write the name of the goddess, Doorga, +on the silk <i>saree</i> or garment which the bride is to wear at the +time of the marriage ceremony, because Shiva, her husband,<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> +was excessively fond of her. They place before her the +<i>Chundi Pooty</i>, a sacred book treating of Doorga and Shiva, +while her mouth is filled with two betel-nuts to be afterwards +chewed with betel by the bridegroom unawares. Meantime +active preparations are made on both sides for the auspicious +solemnization of the nuptials. At the house of the bridegroom, +arrangements are being made for illumination and +fireworks, and the grand <i>Nacarras</i> announce the approaching +departure of the procession. Fac-similes of mountains and +peacocks are made of colored paper spacious enough to +accommodate a dozen persons; hundreds of <i>Khás gaylap</i> and +silver staves are seen on the roadside; groups of songsters +and musicians are posted here and there to give a passing +specimen of the vulgar songs of the populace; a <i>Sookasun</i> +or bridegroom's seat elegantly fitted up is brought out with +two boys gaily dressed to fan the bridegroom with <i>chamurs</i>;<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> +hundreds of blue and red lights are distributed among the +swarthy coolies, who are to use them on the road when the +procession moves. The bridegroom, being washed, is helped +to put on a suit of superbly embroidered Benares <i>kinkob</i> +dress, with a pearl necklace of great value, besides bangles +and armlets set in precious stones and garlands of flowers. +Durwans and guards of honor are paraded in front of +the house; and in short, nothing is left to impart an imposing +appearance to the scene. As has been already observed, there +is a growing desire among the Hindoos to imitate English +manners and fashions. A marriage procession is considered +quite incomplete unless bands of English musicians are +retained, and a cavalcade of troopers like a burlesque of the +Governor-General's Body Guard is seen to move forward to +clear the way. A Cook's carriage with a postillion is not +unfrequently observed to supersede the old <i>Sooksun</i>, or gilt +Palkee.</p> +<p><span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span></p> +<p>Before the bridegroom leaves his house he says his +prayer to the goddess Doorga, and makes his preparatory +<i>jattrá</i> (departure). At this time his mother asks him, "<i>Baba</i> +where are you going?" He answers, "To bring in your +<i>Dassee</i> or maid-servant." Before leaving he receives from her +a few instructions as to how he should conduct himself at the +house of his father-in-law. He is to gaze on the stars in +heaven, keep his feet half on the ground and half on the +wooden seat when engaged in performing a ceremony, and +not to use any other betel but his own. The object of these +instructions is to thwart the intention of his mother-in-law +that he may become a uxorious husband, a wish in which +his mother does not share at all, because it is calculated +to diminish his regard for her. In the majority of cases +the wish of the mother-in-law prevails over that of the +mother, as is quite natural.</p> + +<p>He has next to perform the rite of <i>Kanakángoolee</i>, surrounded +by all the women of the family. A small brass +plate containing rice, a small wooden pot of vermilion, and +one Rupee, are thrown right over his head by his father into +the <i>Saree</i>, or robe of his mother, who stands behind him for +the purpose of receiving the same. This is a signal for him +to come out, and if all arrangements are complete, take his +seat on the bridal <i>Sookasun</i>, or carriage. The procession +moves forward amid the increasing darkness. One or two +European constables march ahead. The usual cortége of +stalwart durwans follow. The torches and flambeaus are +lighted. The <i>Khasgalabullahs</i> are ranged on both sides of +the road; in the midst are placed bands of native and English +musicians. Parties of songsters in female dress begin +to sing and dance on the <i>Moworpunkhee</i>, borne on the shoulders +of coolies. The flaring torches are waved around the +procession. Blue and red lights are flashed at intervals. +Noise, confusion, and bustle ensue. Men, women and children<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> +all flock to see the támáshá. Mischievous boys try to rob +the lights. And to lend, as it were, an enchantment to the +scene, gay Baboos in open carriages, in their gala dresses +bring up the rear. It is on such occasions that modest +beauties and newly-married brides (<i>bahus</i>) come out from the +Zenana, and, unveiling their faces, rise on the tops of their +houses on both sides of the road, in order to feast their eyes +on all the pompous accompaniments of a marriage exhibition. +As soon as the procession arrives near the house of +the bride, the people of the neighbourhood assemble in +groups to have a sight of the lord of the day, and four or five +gentlemen of the party of the bride advance to welcome +the bridegroom and his party of friends, who enter, receiving +the stares of the idle and the salutations of the polite. The +barber of the family brings out a light in a <i>sará</i> (earthen +vessel) and places it on the side of the road. Decency forbids +me to mention certain of its constituents.</p> + +<p>As the initiatory rite of the auspicious event, the females +blow the conch-shell in the inner apartment, and some more +impatient than the rest peep through the latticed corridor +or window, while the bridegroom is slowly conducted to his +appropriate seat made up of red satin with embroidered fringes, +having three pillows of the same stuff on three sides. An +awning is suspended over the spacious compound, and it is +splendidly illuminated with gas lights. Polite and complimentary +expressions of good wishes and of refined native +etiquette are exchanged on both sides, comparing favorably +with the rude manners of past times. "Come in, come in, +gentlemen, and sit down, please," is the general cry. "Bring +tobacco, bring tobacco, for both Brahmin's and Soodras," is +the next welcome expression. Boys, especially the brother-in-law +of the bridegroom, now bring him a couple of betel-nuts, +to be cut with the pair of nut-crackers he holds in his +hand. He objects and hesitates at first, but no excuse is admitted,<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> +no plea heard, he must cut them in the best way he +can.<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> When all the guests are properly seated, numbers +of school boys sit face to face and begin to wrangle, much +to the amusement of the assemblage. As English education +is now all the "go" among the people, questions in spelling, +grammar, geography and history, are put to each other. +The following may be taken as a specimen: Aushotosh asks +Bholanauth, "In what school do you read?" Bholanauth +answers, "In the Hare School." A. continues, "What books +do you read?" B. enumerates them.</p> + +<p>A. asks, "What is your pedagogue's name?" B., a little +confounded, remains quiet, meditating within himself what +could a <i>pedagogue</i> mean. A. drawing nearer, asks him to +spell the word, housewife? B. answers, "h-u-z-z-i-f." A. laughs +heartily in which he is joined by other boys. Continuing the +chain of interrogations, he asks B. to parse the sentence: "To +be good is to be happy." B. hanging down his head, attempts, +but fails. "Where is Dundee, and what is it famous +for?" B. answers, "Dundee is in Germany." (laughter): A. +pressing his adversary, continues, "What was the cause of the +Trojan war?" B. answers hesitatingly, "The golden fleece!" +Thus discomfited, B. takes refuge in ignoble silence, while +A., in a triumphant mood, moves prominently forward amidst +the plaudits of the assembled multitude. "Long live Aushotosh," +is the universal blessing.</p> + +<p>Here two or three professional genealogists, having +tunics on their bodies and turbans on their heads, stand up, +and in measured rhyme recite the genealogical table of the +two families now affianced, blazoning forth the meritorious<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> +deeds of each succeeding generation. They keep a regular +register of all the aristocratic Hindoo families, especially +of the Koolin class, and at respectable marriages they are +richly rewarded. It is quite amusing to hear how seriously +they rehearse the virtuous acts of the ancestors, carefully +refraining from making any allusion to disreputable acts +of any kind. Though not like Chundá, the inimitable +bard and pole-star of Rajasthan, as Colonel Tod says, their +services are duly appreciated by all orthodox Hindoos, who +exult in the glowing recital of ancestral deeds. Their language +is so guarded and flattering that it can offend nobody, +except such as do not reward them. Having the genealogical +table in their possession they can easily turn the good +into bad, and <i>vice versa</i>, to serve their own selfish ends. An +upstart, or one who has a family stain, pays them liberally +to have his name inserted in the genealogical register, and +to be mentioned in laudatory terms.</p> + +<p>In the <i>Thakoor dhallan</i>, or chamber of worship, all preparations +for the solemnization of nuptials are now made. +The couch-cot, beddings, carpet, embroidered and wooden +shoes—here English shoes will not do—gold watch with +chain, diamond ring, pearl necklace, and one set of silver and +one set of brass utensils,<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a> are arranged in proper order, +and flowers, sandal-paste, dooav grass, holy water in copper +pans, and khoosh grass, are placed before the priests of both +parties. The bridegroom, laying aside his embroidered robe, +is dressed in a red silk cloth, and taken to the place of +worship, where the bride, also attired in a silk <i>Saree</i>, veiled +and trembling through fear, is slowly brought from the female +penetralia on a wooden seat borne by two servants and placed +on the left side of the bridegroom. The agitation of her +internal feelings when brought before the altar of Hymen is<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> +greatly soothed by the wealth of gold ornaments—the <i>summum +bonum</i> of her existence with which her person is adorned. +The officiating priest puts into the hands of the bridegroom +fourteen blades of khoosh grass in two small bundles +which he winds and ties round his figures. The priest then +pours a little holy Ganges water into the bridegroom's right +hand, which he holds while the father-in-law repeats a <i>mantra</i> +or incantation, at the close of which he lets it fall. Rice, +flowers and doorva grass are next given him, which he lays +near the copper pan containing the holy water. Water is +presented as at first with a prayer, and sour milk, then again +water. The officiating priest now directs him to put his hand +into the copper pan, and placing the hand of the bride on +that of the bridegroom ties them together with a garland +of flowers, when the father-in-law says: "Of the family of +Goutam, the great grand-daughter of Ram Churn Bose, +the grand-daughter of Bulloram Bose, the daughter of +Ramsoonder Bose, wearing such and such clothes and +jewels, I, Dwarkeynath Bose, give to thee, Oma Churn Dutt, +of the family of Bharadáz, the great grandson of Dinnonath +Dutt, the grandson of Shib Churn Dutt, the son of Jodonauth +Dutt." The bridegroom says, "I have received her." The +father-in-law then takes off the garland of flowers with which +the hands of the married pair were bound, and pouring +some holy water on their heads, pronounces his benediction. +A piece of silk cloth called <i>Lajá bustur</i>, is then put over the +heads of the boy and girl, and they are asked to look at each +other <i>for the first time in their lives</i>. While the marriage +ceremony is being performed the boy is made to wear on his +head a conical tinsel hat. Here the barber of the bridegroom +gives to the priest a little <i>Khoye</i> (parched rice) and +a little ghee, which are offered with doorva grass to the god +Brahma. A very small piece of coarse cloth called <i>gatchará</i>, +or knotted cloth, containing in all twenty-one myrobolans,<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> +<i>boyra</i> fruit and betel-nuts, is tied to the silk <i>dhobja</i> or scarf +of the bridegroom, which is fastened again to the silk garment +of the bride, thus symbolising a union never to be severed. +The married couple are then taken into the inner court where +the females are waiting on the tiptoe of expectation, wreathed +for a moment in the rapturous embraces of one another. +As soon as the boy appears, or rather before his appearance, +conch-shells are again blown, and he is made to stand on a +stone placed under a small awning called <i>chádláhtalah</i>, a +temporary shed, surrounded on four sides by plantain trees. +By way of merriment, some females greet him with <i>hayeumllah</i> +mixed in treacle, some pull his ears, notably his sisters-in-law, +while matrons cry out "<i>ulu, ulu, ulu</i>," sounds indicative +of excessive joy. It would require the masterly pen of a +Sir Walter Scott to adequately delineate the joyous feelings +of the females on such an auspicious occasion.</p> + +<p>The bridegroom is made to wear on his ten fingers ten +rings made of twigs of creepers, and his hands are tied by +a piece of thread as long as his body. Putting betwixt +them a weaver's shuttle, the mother-in-law says, "I have +bound thee by thread, bought thee with cowries, and put a +shuttle betwixt thy hands, now bleat thou like a lamb,<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> +Bapoo,"—a term of endearment. She also closes his mouth +by touching his lips with a padlock, and symbolically sewing +the same with twenty-one pins, that he may never scold the +girl; touches his nose with a slender Bamboo pipe and breaks +it afterwards, throws over his body treacle and rice, as well as +the refuse of spices pounded on a grindstone, which has been<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span> +kept covered with a bag for eight days, are alive, by two +females whose husbands and finally touches his lips with +honey and small images made of sugar, that he may ever +treat his wife like a <i>sweet</i> darling.</p> + +<p>Afterwards the mother-in-law with several other married +women, adorned with all their costly ornaments and dressed +in their best attire, touch his forehead with <i>Sree</i>, <i>Barandàllà</i> +a winnowing fan, plantain, betel and betel-nuts; and here the +silk scarf of the boy, of which mention has been made before, +is again more closely fastened to the silk garment of the +girl, and kept with her for eight days, after which it is returned, +accompanied by presents of sweetmeats, fishes and curdled +milk. These puerile rites, purely the invention of females, +are intended to act as charms for securing the love and affection +of the husband for his wife. The wish is certainly a +good one, but often the agencies employed fail to produce +the desired effect! "Charms strike the sight, but merit wins +the soul." Before the marriage ceremony is concluded, the +boys of the neighbourhood make the usual demand of <i>Gramvaṭ</i> +and <i>Barawari</i> Poojah. At first in a polite way they +ask the father of the bridegroom for the gift. He offers +twenty Rupees, but they insist on having one hundred +Rupees. After some altercation in which sometimes high +words and offensive language are made use of,<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> the matter +is eventually settled on payment of thirty-two Rupees. +This money is used in giving a feast to the boys of the<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span> +neighbourhood, reserving a portion for the <i>Barawari</i> poojah,—a mode +of worship which will be more fully treated in another +place.</p> + +<p>As an epilogue to the nuptial rite, the bridegroom continues +to stand on a stone, while two men setting the bride +on a wooden seat, and lifting her higher than his head, makes +three circumambulations, asking the females at the same time +who is taller, the bridegroom or the bride? The stereotyped +response is, "the bride." This being done, the females throwing +a piece of cloth over the heads of both, desire them to +glance at each other with all the fond endearments of a +wedded pair. As is to be expected, the coy girl, almost in a +state of trepidation, casts but a transient look, and veils her +face instanter; but the boy, young as he is, feels inwardly +happy to view the lovely face of his future wife. This look +is called <i>Shoovádristi</i> or "the auspicious sight" which is held +in the light of a harbinger of future felicity.</p> + +<p>The bridegroom returns to the <i>Thacoordhallan</i> or place of +worship and performs the concluding part of the marriage +ceremony, while the officiating priest, repeating the usual incantation, +presents the burnt offerings (<i>home</i>) to the gods, which +is the finale of the religious part of the rite.<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a> But before the +bridegroom leaves the place of worship, the officiating priests +of both sides must have their <i>dackiná</i> or pecuniary reward. +If the boy be of the Mowleek caste and the girl of the Koolin +caste, the former must give double what the latter gives, +<i>i. e.</i>, 16 Rupees and 8 Rupees. Here, as in every other instance,<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> +the superiority of caste asserts its peculiar privileges. +The professional genealogists, after concluding their recitation +and singing their epithalamiums, also come in for their share +of the reward, but they are generally told to wait till the next +day, when in common with other Ghatacks they receive their +recompense. The bridegroom is then permitted to have a +little breathing time, after having undergone the infliction of +so many religious and domestic rites, which latter formed the +special province of the females.</p> + +<p>The head of the family now stands up before the assembly, +and asks their permission to go through the ceremony of +<i>Mala Chandan</i>, or the distribution of sandaled garlands. This +is done to pay them the honor due to their rank. The <i>Dullaputty</i>, +or the head of the order or party, almost invariably receives +the first garland, and then the assembled multitudes are +served. For securing this hereditary distinction to a family, +large sums of money have been spent from time to time by +millionaires who, by the favorable combination of circumstances, +had risen from an obscure position in life to a state of +great affluence. The late Rajah Rajkissen Bahadoor, Baboos +Ram Doolal Dey, Kisto Ram Bose, Modun Mohun Dutt, +Santi Ram Singh, Ram Rutton Roy and others, expended upwards +of a lakh of Rupees, or £10,000, each for the possession +of the enviable title of <i>Dullaputty</i>, or head of a party. +The way by which this noble distinction was secured was to +induce first-class Koolins, by sufficient pecuniary inducements, +to intermarry into the families of the would-be <i>Dullaputty</i>. +The generally impoverished condition of the old aristocracy +of the land, and the onward march of intellect teaching the +people to look to sterling merit for superiority in the scale +of Society have considerably deteriorated the value of these +artificial distinctions. The progress of education has opened +a new era in the social institutions of the country, and an enlightened +proletariat is now-a-days more esteemed than an<span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span> +empty titled <i>Dullaputty</i>, the magnitude of whose social status +is not to be estimated by the numbers of Koolins he is connected +with, but by the extent and character of his services +to society.</p> + +<p>The bridegroom next dines with his friends outside, notwithstanding +the importunities of the females for him to dine +in their presence in the inner apartment, that they might have +an opportunity to indulge in merriment at his expense. As a +rule, the Brahmins dine first, and then the numerous guests +and attendants, numbering sometimes one thousand. Despite +the precaution of the friends of the bride to prevent unwelcome +intrusion, from a natural apprehension of running short +of supplies, which, on such occasions, are procured at enormous +cost, many uninvited persons in the disguise of respectable +looking Baboos contrive somehow or other to mingle in the +crowd and behave with such propriety as to elude detection. +The proportion of male intruders is larger than that of female +ones, simply because the latter, however barefaced, cannot +entirely divest themselves of all modesty. It would not be +above the mark to put down the number of the former at +twenty per cent. Such men are professional intruders; they are +entirely devoid of a sense of self respect, and lead a wretched, +demoralized life. Foreigners can have no idea of the extent +to which they carry on their disreputable trade, including in +their ranks some of the highest Brahmins of the country. +It is not an uncommon sight, on such occasion, to behold +numbers of people depart after dinner with bundles of <i>loochees</i> +(fine edibles) and sweetmeats in their hands, which +<i>methránees</i><a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a> threaten to touch and defile.</p> + +<p>When full justice has been done to the feast provided +for the occasion, the crowd melts away and streams out at +the door, well pleased with the reception they have had. It<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> +is much easier to satisfy men than women in this respect. The +latter are naturally fastidious, and the least shortcoming is +sure to be found fault with. When confusion and bustle subside, +the bridegroom is slowly conducted into a room in the +inner apartment which bears the euphonious name of <i>Básurghur</i>, +the bed-chamber of the happy pair, or rather the store-house +of jokes and banter, where are grouped together his +wife, his mother-in-law,<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a> and the whole galaxy of beauty. +The very name of <i>Basarghur</i><a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a> suggests to the female a variety +of ideas at once amusing and fascinating. As I have already +observed, she, nursed from her cradle in a state of perfect +seclusion, and immersed in all the drudgeries of a monotonous +domestic life, is glad of any opportunity to share +in the unreined pleasure of joviality. The mother-in-law, +throwing aside conventional restraint, introduces herself, +or is introduced by other women, to her son-in-law. They +pull the poor lad's ears, in spite of her earnest protestation, +and if they do not know what flirtation is, they assail him<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> +with jokes which quite puzzle him and bewilder his senses. +They burst into roars of laughter and make themselves merry +at his expense; he feels himself almost helpless and unprepared +to make a suitable repartee, and is at length driven into +all manner of excuses, as plausible reasons for a brief respite +and a short repose. He complains of headache occasioned by +the lateness of the hour; as a sure remedy they give him +soda, ice, eau-de-cologne, and almost bathe him in rose-water; +but a soporific they can on no account allow him, because it +would mar their pleasure and sink their lively spirits. Keeping +up their jokes, they place the lovely bride with all her +gold trappings on his knee, and unveiling her face ask him to +look at it, and say whether or not he likes her; she closes her +eyes, moves and jerks to have the veil dropped down, but her +sisters yield not to her wish, and keeping her yet unveiled, +repeat the question. Of course he makes no reply, but +blushes and hangs down his head; their demand being imperative, +he sees no other alternative, but to gently reply in the +affirmative. They next make the girl bride, much against +her inclination, lie down by his side; as often as she is dragged +so often she draws back, but yielding at last to the +admonition of her mother, she is constrained to lie down, +because, on that night, this form is strictly enjoined in the +female shaster. The innocent girl, unconscious of the absurd +mirth, shrinking together, turns away, and occasionally whimpering, +passes the sleepless, miserable hours. The dawn of +morning is to her most welcome, although it affords her but +a temporary relief. As the first glimpse of light is perceived, +she flies into the bosom of her aunt, who tries to animate her +drooping spirit by a word or two of solace, citing perhaps at +the same time the example of Surrajiney, her elder sister, +placed in a similar position three years ago. The women +referred to remain in the <i>Basarghur</i>. As a matter of course +aged women go to sleep faster than young sprightly girls of<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> +sweet seventeen, who are bent on making the best of the occasion +by indulging in jokes and witticisms. They literally rack their +brains to outwit the bridegroom by their <i>thátá</i> and <i>támáshá</i> +(jokes), and their stock of it seems to be almost inexhaustible. +They contrive to make him chew the same beera or betel +which is <i>first</i> chewed by the bride, and if he be obstinate +enough to refuse it, in obedience to the warning of his mother, +which is often the case, four or five young ladies open out his +lips, and thrust the chewed betel into his mouth. What +young man would be so ungallant as to resist them after all? +He must either submit or bear the opprobrium of a foolish +discourteous boy. Thus the whole night is passed in the banter +and practical joking peculiar to the idiosyncracy of the +Hindoo females. When in the morning he attempts to get +away from their company, one or two ladies, notably his <i>salees</i>, +or sisters-in-law hold him fast by the skirt of his silk garment +demanding the customary present of <i>Sarjaytollánee</i>.<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a> +He sends a message to his man outside, and gets thirty two +or fifty Rupees, on payment of which they are satisfied and +permit him to go. After a short respite he is again brought +into the inner apartment, and after shaving, bathing and +changing his clothes, he is made to go almost through the +same course of female rites as he had to perform on the preceding +night, with this difference only, that no officiating priest +is required to help on the occasion. This rite is named +<i>Bassi Bibáha</i> (not new marriage), all the ceremonials being +conducted by the females. It would be tedious to inflict on +the reader a recapitulation of the same, but suffice it to say, +that in all the primary pervading principle is plainly perceptible, +namely, the long life and conjugal felicity of the happy +pair. It is a remarkable fact that in the opinion of the Hindoo<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> +females the wider the circle of matrimonial ceremonies, +the greater the chance of securing the favor of Hymen. +At the conclusion, the boy and girl are directed to say that +they have passed the state of celibacy and entered on that +of matrimony. "Marriage is honorable in all and the bed +undefiled."</p> + +<p>As morning advances, the bridegroom walking, and the +bride in the arms of her relative, are next brought into a +room—the women blowing the conch and sprinkling water,—and +made to sit near each other. They then play with +cowries, (shells) the girl is told to take up <i>a few</i> cowries in +her left hand and put them near the boy, while on the other +hand the boy is told to take up as <i>much</i> as his right hand can +contain and put them before the girl, the meaning of which +is, that the girl would spend sparingly and the boy give her +abundantly. They then play with four very small earthen +pots, called <i>mooglivhur</i>, filled with rice and peas; the girl +first opens the lids of the pots and throws the contents on a +<i>Koolo</i>, (winnowing fan) the boy takes it up and fills the pots, +the girl slowly puts the lids on and inaudibly repeats the name +of her husband for the first time,<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a> expressing a hope that +by the above process she stops his mouth and curbs his tongue, +that he may never abuse her. As the first course of +breakfast, fruits and sweetmeats are served to the bridegroom +and the bride. He eats a little and is requested to offer a +portion of the same to his wife, whose modesty forbids her +to accept any in his presence, but the earnest importunities +of the nearest of kin overcome her shyness, and she is at +length prevailed upon to taste a little which is offered her +by the hand of her husband, the females expressing a desire +at the same time that she may continue to eat from the same<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> +hand to the end of her days. They then receive the benedictions +of the male and female members of the family in +money, dooav grass and paddy, which embody a prayer to +the God for her everlasting happiness. A second course +of breakfast consisting of boiled rice, dhall, fish and vegetable +curries in great variety, sweetmeats, sour and sweet milk +is next brought for the bridegroom; seeing that he eats very +slowly and scantily through shame, his sisters-in-law help +him with handfuls of rice and curries, &c. After he has +finished eating, the residue of the victuals is given to his wife +in a separate room, because it is customary that she should +use the same that day, with a view to cement mutual love +and affection.</p> + +<p>Preparations are now being made for the return of the +procession to the house of the bridegroom, but before it starts +some pecuniary matters are to be settled. The father of the +bridegroom gives fifty Rupees as <i>Sarjaytollánee</i> for the benefit +of the sisters of the bride, and the father of the bride +must give the same sum, if not a larger one, as <i>Nanadkhaymee</i> +for the benefit of the sisters of the bridegroom. Then +the difficult problem of <i>Samajeek</i> is to be solved. In +almost every case, the question is not decided without some +discussion. Hindoos are above all tenacious of caste when +the question is one of Rupees and pice. Crowds of <i>Bháts</i>, +<i>fakeers</i>, <i>nagas</i>, <i>raywos</i>, and mendicants shouting at times "<i>Jay, +Jay</i>," victory, victory; "Bar, konay bachay thakoog," may +the bridegroom and bride live long, impatiently wait in the +street for their usual alms. They get a few annas each and +disperse. Professional <i>Ghatucks</i>, genealogists and Brahmins +also come in for their share and are not disappointed. Then +comes the interesting and affecting part of the ceremonial, +the <i>jattra</i>, or the approaching departure of the happy pair +for the house of the bridegroom. A small brass pot filled +with holy water and a small wooden pot of vermillion being<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> +placed before them, they are made to sit on the two wooden +<i>pirays</i> on which they sat the previous evening at the time +of marriage, and the females touch their foreheads with sour +milk, <i>shiddi</i> (hemp), and the consecrated <i>urghi</i> of the goddess +Doorga,<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a> which latter is kept in a tuft on the <i>Khopa</i> +or ringlet of the bride's hair for eight days. Her forehead +is also rubbed with vermillion, the emblem of a female whose +husband is alive. This is followed by the rite of <i>Kanokanjooley</i> +already described, but this time the father of the bride +throws the brass plate right over her head into the cloth of +his wife, who stands for the purpose behind her daughter. +A sudden and solemn pause is perceptible here, betokening +the subsidence of joy and the advent of sorrow. In the +midst of the company, mostly females, the father and mother +of the bride, alternately clasping both the hands of the +bridegroom, with tears in their eyes, commit the very responsible +trust of the young wife to his charge, saying at the +same time in a faltering tone, among other things, that "hitherto +our daughter was placed under our care, but now +through the <i>Bhabiturbee</i> or kind dispensation of Providence, +she is consigned for ever to your charge, may you kindly +overlook her shortcomings and frailties and prove your fidelity +by constancy." At this parting expression, tears start into the +eyes of all the females who are naturally more susceptible than +the sterner sex. With sorrowful countenances and deep +emotion they look steadfastly at the married pair and imploringly +beseech the bridegroom to treat the bride with all +the tenderness of an affectionate husband. The scene is +exceedingly affecting, and the sweet sorrow of parting does +not permit him to say <i>Bidaya</i> or farewell to the bridegroom. +The mother-in-law, especially, should the bride be her only<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> +daughter, is overwhelmed with grief, and if she does not cry +bitterly, her suppressed emotion is unmistakable; the idea +even of a temporary separation is enough to break her heart, +and no consolation can restore the natural serenity of her +mind.<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a> Her relatives endeavour to cheer her by reminding +her of their and her own cases, and declare that all females +are born to share the same fate. They scarcely enter the +world before they must leave their parents and intermarry +into other families. This is their destiny, and this the law of +<i>Juggut</i> (the world), and they must all abide by it. Instead +of repining, she ought to pray to <i>Debta</i> (god,) "that her +daughter should ever continue to live at her father-in-law's, +use <i>Sidoor</i> (vermillion) on her grey head, wear out her <i>iron +bangle</i>, and be a <i>junma ayestri</i>," blessings which are all +enjoyed by a female whose husband is alive. Such powerful +arguments and undeniable examples partially restore the +equanimity of her mind, and she is half persuaded to join her +friends and go and see the procession from the top of the +house. The same tumult and bustle which ensued at the<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> +time of coming now prevail at the departure of the bridegroom +in his <i>Sookasun</i>, and the bride in her closely covered +crimson <i>Mohápáyá</i>, preceded by all the <i>tinsel trappings</i> and +bands of English and Native musicians. The procession +slowly moves forward with all the pomp and consequence of +a grand, imposing exhibition, amidst the staring of the +wondering populace and of the sight-seeing public. "It is +on such occasions," as Macaulay observes, "that tender and +delicate women, whose veils had never been lifted before the +public gaze, came forth from the inner chambers in which +Eastern jealousy keeps watch over their beauty." The great +body of <i>Barjattars</i>—bridegroom's friends—who graced the +procession with their presence the previous night, do not accompany +it now on its return homewards, and notwithstanding +all the vigilance of the extra guards, the mob scrambles +and forcibly takes away the tinsel flower and fruit trees +on the way. In an hour or two, all the objects of wonder vanish +from the sight, and leave no mark behind them: "the gaze +of fools, the pageant of a day."</p> + +<p>On the arrival of the procession at its destination, the +bridegroom alights from the <i>Sookasun</i> and the bride from the +<i>Mohápáyá</i>, under which, by way of welcome, is thrown a <i>ghara</i>, +or pot of water. Hereupon the silk <i>chadur</i> or scarf of the +bridegroom, so long in the possession of the bride, being +entwined between both while the conch is blowing, they +are taken into the inner apartment, the former walking, the +latter in the arms of one of her nearest female relatives +whose husband is alive. The boy is made to stand on an +<i>allpana piray</i> (white-painted wooden seat), the girl on a +thálá or metal plate filled with milk and altawater, and holding +in her hand a live <i>shole</i> fish. A small earthen pot of milk is +put upon the fire by a female whose husband is alive, and when +through heat it overflows, the veil of the girl being lifted, +she is desired to witness the overflowing process and say<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> +gently three times, "may the wealth and resources of her father-in-law +overflow," while her mother-in-law puts round her left +hand an iron bangle,<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a> and with the usual benediction that +she may be ever blessed with her husband, rubs the middle +of her forehead with a little vermillion. A small basket of +paddy or unhusked rice, over which stands a small pot of +vermillion, is placed on the head of the bride, which the bridegroom +holds with his left hand, and when they are both greeted +three times with the <i>Sree</i>, <i>Barandala Koolo</i>, water, plantain, +betel and betel-nuts, as has been described before, by the +bridegroom's mother, he, with his pair of nut-crackers in his +right hand, throws over the ground a few grains of paddy +from the <i>reck</i>, walks slowly over a new piece of red bordered +cloth into a room, accompanied by his wife and preceded by +other females, one of whom blows a conch and another +sprinkles water,—both tokens of an auspicious event.</p> + +<p>When all are properly seated upon bedding spread on +the floor, the bridegroom and the bride play again the +game of <i>jatook</i> with cowries (shells)<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a> as before. They afterwards +receive the usual <i>asseerbad</i> (blessing) in paddy, doov-grass +and money. The mother-in-law in order to ensure the +permanent submissiveness of the bride puts honey into her +ears and sugar into her mouth that she may receive her +commands and execute them like a sweet obedient girl. +Some females then, placing a male child on the thigh of the<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span> +bridegroom, desire him to hand it to the bride. According to +prescribed custom, the mother-in-law, on first seeing the face +of her daughter-in-law, presents her with a pair of gold bangles. +Other near female relatives, following her example, present +her severally with a pair of gold armlets, a pearl necklace, +a set of gold <i>pitjhapa</i>, or an ornament for the back, jingling +as the girl moves, a pair of diamond cut gold ear-rings set +in precious stones, and so on. To account for the common +desire of the Hindoos to give a profusion of jewels to their +females, Menu, their great fountain of authority, enjoins "let +women be constantly supplied with ornaments at festivals and +jubilees, for if the wife be not elegantly attired, she will not +exhilarate her husband. A wife gaily adorned, the whole house +is embellished."</p> + +<p>She is next taken into the kitchen, where all sorts of +cooked victuals, except meat, are prepared in great abundance. +She is desired to look at them and pray to God that her father-in-law +may always enjoy plenty. Returning from the cookroom, +the bridegroom gives into her hands an embroidered +Benares <i>saree</i> as also a brass <i>thala</i>, (plate) with a few <i>batees</i> +(cups) containing boiled rice, <i>dhall</i>, and all the prepared curries, +vegetables, and fish, frumenty, &c., and addresses her, declaring +that from this day forward he undertakes to support +her with food and clothes. He then partakes of the dinner +and retires, while the bride is made to share the residue.<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> +She is thus taught, from the moment of her union at the Hymeneal +altar, her fundamental duty of absolute submission +to, and utter dependence on, her husband. Should she be of +dark complexion and her features not beautiful, the bridegroom +is thus twitted by his elder brothers' wives: "you all along disliked<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> +a <i>kalo</i> (black) girl, now what will you do, <i>thacoorpo</i>? Surely +you cannot forsake her, we will see by-and-bye you shall +have to wash her feet." Words like these pierce the heart of +the bridegroom, but politeness forbids him to reply. As regards +the power of woman, the same lawgiver says—"a female +is able to draw from the right path in this life, not a fool only, +but even a sage, and can lead him in subjection to desire +or to wrath."</p> + +<p>The nearest relatives and friends of the family are invited +to partake of the <i>Bowbhát</i> or bridal dinner consisting of boiled +rice, dhall, fish and vegetable curries, frumenty, <i>polowya</i>, &c., +served to the guests by the bride's own hands, which is tantamount +to her recognition as one of the members of the family. +To eat <i>unna</i> (boiled rice) is one thing and to eat <i>jalpan</i> (loochees +and sweetmeats) is quite another. A Hindoo can take +the latter at the house of one of inferior caste, but he would +lose his caste if he were to eat the former at the same place. +Even among equals of the same caste, and much more among +inferiors, boiled rice is not taken without mature consideration, +and some sort of compensation from the inferior to the superior +for condescending to eat the same. The compensation is +made in money and clothes according to the rank of the <i>Koolins</i>. +Before departing, the guests invited to the <i>Bowbhát</i> at +which they eat boiled <i>rice</i> from the hands of the bride, +give her one, two, or more Rupees each.</p> + +<p>The day following is a very interesting day or rather +night, being the night of <i>Foolsajya</i><a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a> or flowery bed. At about +eight o'clock in the evening the father of the bride sends to<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> +his son-in-law ample presents of all sorts of fruits in or out +of season, home and bazar made sweetmeats, some in the +shape of men, women, fishes, birds, carriages, horses, elephants, +&c., &c., each weighing from 6 to 10 lbs., sweet and sour milk +(<i>bátásá</i>,) a kind of sweet cakes, <i>chineere moorkey</i>, paddy, fried +and sugared comfits, spices of all sorts, betel and prepared +betel-nuts, sets of ornaments and toys made of cutch, representing +railway carriages, gardens, house, dancing girls, &c., +imitation pearl necklaces made of rice, imitation gold necklace +made of paddy, colored imitation fruits made of curd<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a>, +butter, sugar, sugar-candy, <i>chána</i> (coagulated milk), otto of rose, +rose-water, chaplets of flowers and flower ornaments, in great +variety, Dacca and embroidered Benares <i>dhooty</i> and <i>saree</i> for +the boy and the girl, clothes for all the elderly females, couch-cot, +beddings, sets of silver and brass utensils, carpet, embroidered +shoes, gold watch and chain, &c., &c. Between 125 and +150 servants, male and female, carry these articles, some in +banghy, some in baskets, and some in large brass <i>thálás</i> or +trays. These presents being properly arranged in the <i>Thácoor-dállán</i> +the male friends of the family are invited to come down +and see them, some praising the choice assortment and large +variety, as well as the taste of the father of the bride, while +others more calculating make an estimate as to the probable +cost of the whole. These articles are then removed into the +inner apartment, where the females, naturally loquacious, criticise +them according to their judgment; the simple and the +good-natured say they are good and satisfactory, others more +fastidious find fault with them. They are, however, soon silenced +by the prudent remarks of the adult male members of +the family. The servants are next fed and dismissed with +presents of money, some receiving one Rupee each being the<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> +servants of the bride's family, some half a Rupee being the +servants of other families. They then take back all the brass +<i>thálás</i> and trays, leaving the baskets behind.</p> + +<p>Here we come to the climax of interest. The bridegroom +and the bride, adorned with a wealth of flower wreaths, and +dressed in red-bordered Dacca clothes, with sandal paste on +their foreheads, and sitting side by side in the presence of +females whose husbands are alive, are desired to eat even a +small portion of the articles of food that have been presented, +and what is the most interesting feature in the scene, is that +the former helps the latter and the latter helps the former, +both throwing aside for the first time the restraint which +modesty naturally imposes on such an occasion. To be more +explicit, the boy eats one half of a sweetmeat and gives the +other half to the girl, and the girl in her turn is constrained +to follow the same example, though with a blushing countenance +and a veiled face. Female modesty predominates in +this isolated instance. If the boy give blushingly, the girl +gives shyly and tremulously; in spite of her best efforts, she +cannot consistently make up her mind to lift up her right +hand and stretch it towards the mouth of her husband, but is +after all helped to do so by a woman, whose husband is alive. +This process of eating<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> and mutual help, when three days +have scarcely passed over their heads, naturally gives rise to +joy, merriment and laughter among the females; and one +amongst them exclaims; "look, look, <i>Soudaminey</i>, how our +new <i>Rádha</i> and <i>Krishna</i> are sitting side by side and eating +together; may they live long and sport thus." The mother +of the boy watches the progress of the interesting scene, and<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> +in transports of joy wishes for their continued felicity. The +young and sprightly, who have once passed through the same +process, and whose hearts are enlivened by the reminiscences +of past occurrences, too recent to be forgotten, tarry in the +room to the last moment, till sleep weighing down the eyelids +of the happy pair, the mother of the bridegroom gently calls +them aside, and leaves them to rest undisturbed. In accordance +with the old established custom, their bed is strewn +with flowers and their bodies perfumed with otto of rose. +This is not enough for the sprightly ladies, the complement +of whose amusement and merriment is not yet full. Even +if the night be a chilly one, regardless of the effects of exposure, +they must <i>aripato</i>, or jealously watch through the +crevices of windows, whether or not the boy talks to the girl, +and if he do, what is the nature of the talk. Thus they pass +the whole night prying and laughing, chatting with each +other on subjects suited to their taste and mode of thought. +When morning dawns, the boy opening the door goes outside, +and the girl slowly walks to her maid-servants, who accompanied +her from her father's house. Her whole desire is to +get back to her mother and sisters; nothing can reconcile +her to her new home; novelty has no charms for her except +in her paternal domicile. She repeatedly asks her maid-servants +as to when the <i>Palkee</i> will come, and what is the +time fixed for her <i>jattra</i>, (departure); the maid-servants, consoling +her, induce her to wash her mouth and break her fast +with a few sweetmeats. In obedience to the kind instruction +of her mother, she sits closely veiled and talks little, if at +all, even to young girls of her tender age. She next takes +her <i>vojan</i>, or dinner, and to while away time, little girls try +to amuse her with toys or a game at cards; at length the time +comes for the toilet work, and the arrival of the covered +<i>Mohapaya</i> is announced. She again takes a few sweetmeats, +and making a <i>pronam</i> (bow) to all her superiors, is helped<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> +into the Palkee by her mother-in-law, a female having previously +washed her feet. The usual benediction on such an +occasion is, "may you continue to live under the roof of your +father-in-law in the enjoyment of conjugal bliss."</p> + +<p>On the arrival of the Mahápáyá at her father's house, +almost all the females come out for a moment, taking care +previously to have the suddur door bolted and the Palkee +bearers removed. They cheerfully welcome the return of the +girl home. Her mother, unveiling her face and taking her +in her arms, thus affectionately addresses her, "my <i>Bacha</i>, +(child) my <i>sonarchand</i> (golden moon) where have you been? +Did not your heart mourn for us?" Our house looked <i>khakha</i> +(desolate) in your absence. "What did they (bridegroom's +family) say about our <i>dayway thowya</i> (presents)? +Did they express any <i>nindya</i>, (dissatisfaction)? How have the +women behaved towards you? How are your <i>sassooree</i> +and <i>sasoor</i> (mother-in-law and father-in-law,)?" Thus +interrogating, they all walk inside and, making the girl +change her silk clothes and sit near them, begin to examine +and criticise the ornaments given her by her father-in-law. +"Let us see the pearl necklace <i>first</i>," says Bhoopada? "The +pearls are not smooth and round, what may be its value?" +<i>Geeri Balla</i>, taking her own pearl necklace from off her neck, +compares the one with the other. They unanimously pronounce +the latter to be more costly than the former; be that +as it may, its value cannot be less than Rupees 500. They +next take in hand the <i>pitjapa</i>, ornament for the back, looking +at it for a few minutes they pass their opinion, saying it is +heavier and better made than that of <i>Geeri Balla</i>. The <i>Sita +haur</i>, or <i>Jarawya</i><a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> (gold necklace) afterwards attracts their +attention, and they roughly estimate its price at Rupees 350. +It is not a little surprising that though these women are never<span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> +permitted to go beyond the precincts of the zenana, yet their +valuation of ornaments, unless it be a <i>jarawya bijoutry</i> of +enormous cost, such as is worn on grand occasions by the +wife of a "<i>big swell</i>," often bears the nearest approximation +to the intrinsic worth of an article. Thus almost every ornament, +one after another, forms the subject of their criticism. +When their discussion is over, the girl is desired to take +the greater portion of her ornaments off her body—save +a pair of gold <i>balla</i><a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a> on her hands and a necklace on her +neck—and leave them to the care of her mother. She then +mixes in the company of other little girls of her tender age, +some married, some unmarried; who curiously ask her all +about her new friends, until their talk resumes its usual childish +topics. She passes the day among them very pleasantly, so +much so that when her mother calls her to take her luncheon, +she stays back and says only "<i>jachee, jachee</i>," (coming, +coming,) her mind being so much absorbed in her juvenile +sports.</p> + +<p>The next day is again a day of trial for her, she has +to go for <i>gharbasath</i><a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a> to her father-in-law's house. On +awaking, she remembers where she will have to go in course +of the day; a sensation bordering on sulkiness almost unconsciously +steals upon her, and as time passes it increases +in intensity. About four in the afternoon the arrival of +the <i>Mahápáyá</i> is announced, her sister combs her hair and<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span> +adorns her person with all the ornaments she has lately +received. Dressed in her bridal silk <i>saree</i>, her eyes seem +charged with tears, and symptoms of reluctance are visible +in every step; but go she must; no alternative is left +her. So her mother helps her into the <i>Mahápáyá</i> and +orders a durwan and two maid-servants to accompany her, +not forgetting to assure her that she is to be brought back +the next day. Despite this assurance, she whimpers and +weeps, and is consoled on the way by her maid-servants. At +her father-in-law's, young girls of her age being impatient to +receive her, are seen moving backwards and forwards to get a +glimpse of the <i>Mahápáyá</i>, the arrival of which is a signal for +almost all the ladies to come out and greet the object of their +affection. Her mother-in-law steps forward, and taking up +the girl in her arms walks inside, followed by a train of other +ladies, whose hearts are exhilarated again at the prospect of +merriment at the expense of the married pair. When the time +comes round for them to retire, the same scene of <i>arepáta</i> +is re-enacted by the mirth-loving ladies, with all their +"quips and cranks and wanton wiles." At day-break, the +girl, as must naturally be expected, quietly walks to her +confidential maid-servant, and whispers her to go and tell her +mother to send the <i>Mahápáyá</i> Palkee as early as possible. +Bearing her message, one of them goes for the purpose +but the mother replies, How can she send the Palkee +except at the lucky hour after dinner? When this reply is +communicated to the girl, she sits sulkily aloof, until her +mother-in-law cajoles her and offers for her breakfast a few +sweetmeats with milk. After a great deal of hesitation she +complies with her request, which, to be effective, is always +accompanied by a threat of not allowing her to return to her +father's in the event of a refusal. About ten o'clock she takes +her regular breakfast as described before, but she does not eat +with zest, for whatever delicacy may be offered her, it palls<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> +upon her taste; continually brooding on the idea of a return +home. This is the day when the bridegroom and the bride +untie from each other's hand the yellow home-spun <i>charka</i> +thread with which they were entwined on the day of marriage, +as a mark of their indissoluble union. At length the +lucky hour arrives, and with it the <i>Mahápáyá</i> comes. The +very announcement of the fact revives the drooping spirits +of the bride. After going through the usual toilet work and +a slight repast, she gets into the covered conveyance, assisted +by her mother-in-law and other ladies. When she returns +home, she changes her bridal silk garment and strips herself +of the greater portion of her ornaments. Now uncontrolled +and unreserved, she breathes a free, genial, atmosphere; +her mother and sisters welcome her with their heartfelt congratulations, +and she moves about with her wonted buoyancy +of spirit. Throwing aside her sulkiness, she commingles +readily in conversation with all around her. She praises +the amiable qualities of her father-in-law and mother-in-law, +and the very kind treatment she has had while under +their roof, but she keeps her reserve when even the slightest +allusion is made to her husband, because this is to her +young mind forbidden ground on which she cannot venture +to tread without violating the sacred rules of conventionalism.</p> + +<p>At the marriages of rich families, as will be understood +from our description, vast sums of money are expended. The +greatest expense is incurred in purchasing jewels and making +presents of brass utensils, shawls, clothes, sweetmeats, &c., to +Brahmins, Koolins, <i>Ghatacks</i> and numerous friends, relatives +and acquaintances, besides illuminations, fireworks and all +the pageantry of a pompous procession. In and about Calcutta, +the Rajahs of Shobabazar, the Dey family, the Mullick +family, the Tagore family, the Dutt family, the Ghosal family, +and others, are reported to have spent from fifty thousand +rupees to two lakhs (£5,000 to £20,000) and upwards in the<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> +marriages of their sons. Whilst writing this I am told Maharajah +Jotendro Mohun Tagore is said to have expended about +two lakhs of rupees in the marriage of his nephew. The +most interesting feature in the extraordinary munificence of +the Moharajah is, as I have learnt, his princely contribution +to the "District Charitable Society,"—an act of benevolence +which has shewn, in a very conspicuous manner, not only his +good sense, but his warm sympathy with the cause of suffering +humanity. It were to be wished that his noble example +would exercise some influence on other Hindoo +millionaires. If a tithe of such marriage expenses were +devoted to Public Charity, the poor and helpless would ceaselessly +chant the names of such donors, and the reward would +be something better than the transient admiration of the +idle populace.</p> + +<p>For one or two years after marriage, the girl generally remains +under the paternal roof, occasionally paying a visit to +her father-in-law's as need be. As she advances in years, her +repugnance—the effect of early marriage—to live with her +husband is gradually overcome, till time and circumstances +completely reconcile her to her future home. Her affection +grows, and she learns to appreciate the grave meaning of a +married life. She is still, however, but a girl, in habit and +ideas, when the real union of wedded life or the second +marriage takes place, which is solemnised when she arrives +at the age of puberty, say at her twelfth or thirteenth year. +There is a popular belief, whether erroneous or not it is not +for me to decide, that in this country heat accelerates growth, +and hence the Hindoo Shasturs enjoin the necessity of early +marriage, the injurious consequences of which are chiefly seen +in the weak constitution of the offspring, and the premature +decay of the mother.</p> + +<p>So abominable are some of the ceremonies connected with +this event in the life of a female that to describe them fully<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> +would be an outrage on common decency.<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a> I will, therefore, +confine myself to a description of the ceremonies, entirely +abstaining from an allusion to the abominations connected +therewith. A general depravity of manners can only account +for the prevalence of this obnoxious institution, in the eradication +of which every Hindoo whose moral sense is not entirely +blunted ought to co-operate. As the delay of the union is in +the belief of a Hindoo an unpardonable sin, the fact referred +to is announced by the sound of a conch, and the bodies of +all the females are smeared with turmeric water,—an unmistakable +evidence of joy. The news is also conveyed to the +nearest relatives by the family barber who receives presents +of clothes and money. It is quite evident from the silence of +the Hindoo Shastur on the subject that the origin of the +female rites is comparatively recent. Irrespective of the +religious observances, it affords an opportunity to the zenana +females to indulge in obscene depravities, the outcome of +vitiated feeling.</p> + +<p>The poor girl is placed on this occasion in the corner +of a dark, dingy room, with a small round pebble before her, +shut out from the gaze of men, and surrounded on four sides +by four pieces of slender split bamboos about one yard long +fastened by a piece of thread. This is called the <i>teerghur</i> +mentioned before. Being regarded as unclean, she remains +in this room for four days without a bedding or a musquito +curtain, and no one touches her, not even her sisters. She is +forbidden to see the sun, her diet is confined to boiled rice, +milk, sugar, curd, and tamarind without salt. On the morning +of the fifth day, she is taken to a neighbouring tank, accompanied +by five women whose husbands are alive. Smeared<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> +with turmeric water, they all bathe and return home, throwing +away the mat and other things that were in the room. +She then sits in another room, and a very low caste woman, +in the presence of five other respectable females (not widows), +performs a series of what is vulgarly called <i>Nith Kith</i>,<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a> +purely female rites, which are exceedingly indecent and +immoral, so much so that a woman who has any sense of +shame feels quite disgusted. During the day, according to +previous invitations, numerous female guests assemble and +partake of a good dinner provided for the occasion. They are +also entertained with songs, dancing and music, all done by +professional females. When the guests retire, they congratulate +the girl with the usual benediction to the effect,—"may +you be blessed with a male child."</p> + +<p>After a day or two the religious part of the ceremony is +performed, which is free from obscenity. On this occasion, +the officiating priest reading, and the bridegroom repeating +the service after him, presents offerings of rice, sweetmeats, +plantain, clothes, doov-grass, fruits and flowers to the following +gods and goddesses, <i>viz.</i>, <i>Shasthi</i>, <i>Márcando</i>, <i>Soorja</i>, <i>Soobhachini</i>, +<i>Gannesh</i>, and the nine planets, much in the same way +as when the nuptial rites were formally solemnized. After this +the hands of the bridegroom and the bride are joined together, +and the priest repeating certain formulas, the bridegroom then +causes a ring to slide between the bride's silk garment and her +waist. Twenty-one small images (twenty male and one +female) made of pounded rice are placed before the happy +pair, and the priest feeds the bride with sugar, clarified butter,<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> +milk, and the urine and dung of a calf to ensure the purity +of the offspring. They then partake of a good dinner, the +bride taking the residue of the bridegroom's meal. The +twenty-one images are put into the room of the pair as a token +of happy offspring, and the proportion of the males to the +females, shews the premium and discount at which they are +respectively held. The bride now takes up her permanent +residence in the house of her father-in-law and becomes one +of his family.</p> + +<p>For one twelve month after the marriage, the parents of +the bridegroom and the bride have to make exchanges of +suitable presents to one another at all the grand festivals. +At the <i>first tatto</i> or present, besides clothes, heaps of fruits, +sweetmeats, English toys and sundries, the father of the +youth gives one complete set of miniature silver and brass +utensils to the girl, while in return the father of the girl +sends such presents as a table, chair, writing desk, silver +inkstand, gold and silver pencil cases, stationery, perfumery, +&c., in addition to an equally large quantity of choice eatables +of all kinds too numerous to be detailed. The most +expensive presents are two, namely, the <i>sittory</i> or winter +present and the Doorga Poojah present, the former requiring +a Cashmere shawl, <i>choga</i> and sundry other articles of use, +and the latter, fine Dacca and silk clothes to the whole family, +including men, women and children.</p> + +<p>It is a lamentable fact that though a Hindoo bears a +great love and affection to his wife while she lives, yet in the +event of her death, the effects of these amiable qualities are +too soon effaced by the strong influence of a new passion, +and another union is very speedily formed. Even during +the period of his mourning, which lasts one month, proposals +for a second marriage are entertained, if not by the husband +himself, by his father or elder brother. When the remembrance +of this heavy domestic bereavement is so very fresh<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> +in the memory, it is highly unbecoming and ungenerous to +open or enter into a matrimonial negotiation, and have it +consummated immediately after the <i>asúchi</i> or mourning is +over. A wife is certainly not a beast of burden that is no +sooner removed by death than it may be replaced by another. +She is a being whose joy and sorrow, happiness and +misery, should be identical with her husband's, and he is a +savage in the widest sense of the word who does not cherish +a sacred regard for her memory after her death. In regard +to the whole conduct and relations of the married life, Hindoos +cannot have the golden rule too strongly impressed: +"Let every one of you in particular so love his wife, even as +himself; and let the wife see that she reverence her husband."</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span></p> + +<h2>VI.</h2> + +<h3>THE BROTHER FESTIVAL.</h3> + + +<p>Any social institution that has a tendency to promote +the growth of genuine love and affection between +man and woman, is naturally conducive to the happiness +of both. In this sublunary vale of tears, where unalloyed +felicity is but transient and short lived, even a temporary +exemption from the cares and anxieties of the world adds at +least some moments of pleasure to life. The <i>Bhratridvitiya,</i> +or <i>fraternal</i> rite of the Hindoos, is an institution of this nature, +being admirably calculated to cement the natural bond of +union between brothers and sisters of the same family. Bhratridvitiya, +as the name imports, takes place on the second day +of the new moon immediately following the Kali Poojah or +Dewali. On the morning of this day, a brother comes to the +house of a sister, and receives from her hand the usual benedictive +present of unhusked rice, doova grass and sandal, with a +wealth of good wishes for his long, prosperous life, and the happy +commemoration of the event from year to year. The brother +in return reciprocates, and putting a Rupee or two into her +hands, expresses a similar good wish, with the addition that +she may long continue to enjoy the blessings of a conjugal +life,—a benediction which she values over every other worldly +advantage. The main object of this festival is to renovate +and intensify the warmth of affection between kith and kin +of both sexes by blessing each other on a particular day of +the year. It is a sort of family reunion, pre-eminently calculated +to recall the early reminiscences of life, and to freshen +up fraternal and sisterly love. No ritualistic rite or priestly +interposition is necessary for the purpose, it being a purely +social institution, originating in the love that sweetens life.</p> +<p><span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span></p> + +<p>After interchanging salutations, the sister who has every +thing ready thrice invokes a blessing upon the brother in a +Bengali verse, and marks his forehead thrice with sandal +paste by the tip of her little finger. She then serves him +with the provisions provided for the festive occasion. Here +genuine love and true affection almost spontaneously gush +forth from the heart of the sister towards one who is united +to her by the nearest tie of consanguinity and tenderest +remembrances. If the brother be not inclined to relish or +taste a particular dish, how affectionately does she cajole +him to try it, adding at the same time that it has been prepared +by her own hand with the greatest care. Any little +dislike evinced by the brother instantly bathes her eyes in +tears, and disposes her to exclaim somewhat in the following +strain: "Why is this slight towards a poor sister who has been +up till twelve o'clock last night to prepare for you the <i>chunderpooley</i> +and <i>Khirarchách</i> (two sorts of home-made sweetmeats) +regardless of the cries of <i>Khoká</i> (the baby)." Such a pathetic, +tender expression bursting from the lips of a loving sister +cannot fail to melt a brother's heart, and overcome his dislike.</p> + +<p>About four o'clock in the afternoon, the sister sends, as +tangible memorials of her affection, presents of clothes and +sweetmeats to the house of the brother, fondly indulging in +the hope that they may be acceptable to him. On this +particular day, Hindoo homes as well as the streets of +Calcutta in the native part of the town, present the lively +appearance of a national jubilee. Each of the brothers of +the family visits each of the sisters in turn. Hundreds of +male and female servants are busily engaged in carrying presents, +and return home quite delighted. On such occasions +the heart of a Hindoo female, naturally soft and tender, +becomes doubly expansive when the outflow of love and +affection on her part is fully reciprocated by the effusion of +good wishes on the part of her brother.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span></p> + +<h2>VII.</h2> + +<h3>THE SON-IN-LAW FESTIVAL.</h3> + + +<p>If not precisely analogous in all its prominent features +to the popular festival described in the preceding +Chapter, the following bears a striking resemblance +to it, in its adaptation to promote domestic happiness. +The festival familiarly known in Bengal by the name of +"<i>Jamai Shasthi</i>" is an entertainment given in honor of a son-in-law, +in order to bind him more closely to his wife's family.</p> + +<p>Nothing better illustrates the manners and usages of a +nation from a social and religious standpoint than the festivals +and ceremonies which are observed by it. They form +the essential parts of what DeQuincey calls the equipage of +life. As a nation, the Hindoos are proverbially fond of +festivals, which are engrafted, as it were, on their peculiar +domestic and social economy. A designing priesthood had +concocted an almost endless round of superstitious rites with +the view of acquiring power, and looking for permanent +reverence to the credulity of the blind devotees. Such foolish +rites are eventually destined to fall into desuetude, as popular +enlightenment progresses, but those which are free from the +taint of priestcraft by reason of their being interwoven into +the social amenities of life, are likely to prevail long after +the subversion of priestly ascendency. And <i>Jamai Shasthi</i> +is a festival of this unobjectionable type. No superstitious +element enters into its observance.</p> + +<p>It invariably takes place on the sixth day<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a> of the increase<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> +of the moon in the Bengali month of May, when ripe mangoes—the +prince of Indian fruits—are in full season. Then all +the mothers-in-law in Bengal are actually on the <i>qui vive</i> to +welcome their sons-in-law and turn a new leaf in the chapter +of their joys. A good son-in-law is emphatically the most +darling object of a Hindoo mother-in-law. She spares no +possible pains to please and satisfy him, even calling to her +aid the supernatural agency of charms. Ostensibly and +even practically a Hindoo mother-in-law loves her son-in-law +more than her son, simply because the son can shift for +himself even if turned adrift in the wide world, but the +daughter is absolutely helpless, and the cruel institution of +perpetual widowhood, with its appalling amount of misery +and risk, renders her tenfold more so.</p> + +<p>On this festive occasion, the son-in-law is invited to spend +the day and night at his father-in-law's house. No pains +or expense is spared to entertain him. When he comes in the +morning, the first thing he has to do is to go into the female +apartment, bow his head down in honor of his mother-in-law, +and put on the floor a few Rupees, say five or ten, sometimes +more if newly married. The food consists of all the delicacies +of the season, and both the quantity and variety are +often too great to be done justice to. The perfection of +Hindoo culinary art is unreservedly brought into requisition +on such occasions. Surrounded by a galaxy of beauty, the +youthful son-in-law is restrained by a sense of shame from +freely partaking of the feast specially provided for him. The +earnest importunity of the females urges the bashful youth +to eat more and more. If this be his first visit as son-in-law +he finds himself quite bewildered in the midst of superfluity<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> +and superabundance of preparations. Many are the tricks +employed to outwit him. With all his natural shrewdness, +and forewarned by the females of his own family, he is no +match for either the playful humor and frolics of the young, +sprightly ladies. Sham articles of food cleverly dressed in +close imitation of fruits and sweetmeats are offered him without +detection in the full blaze of day, and the attempt to +partake of them excites bursts of laughter and merriment. +The utmost female ingenuity is here brought into play to call +forth amusement at the expense of the duped youth. In +their own way, the good-natured females are mistresses of +jokes and jests, and nothing pleases them better than to find +the youthful new comer completely nonplused. This forms +the favorite subject of their talk long after the event. Shut +up in the cage of a secluded zenana, quite beyond the influence +of the outside world, it is no wonder that their minds +and thoughts do not rise above the trifles of their own narrow +circle.</p> + +<p>As in the case of the "Brother" festival, ample presents +of clothes, fruits, and sweetmeats are sent to the house of the +son-in-law, and every lane and street of Calcutta is thronged +with male and female servants trudging along with their +loads in full hopes of getting their share of eatables and a +Rupee or a half Rupee each into the bargain.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span></p> + +<h2>VIII.</h2> + +<h3>THE DOORGA POOJAH FESTIVAL.</h3> + + +<p>By far the most popular religious festival of the present +day among the Hindoos of Bengal, is the <i>Doorga Poojah</i>, +which in the North-Western and Central Provinces +is called the <i>Dusserah</i> festival. It is believed that the +worship of the goddess Doorgah has been performed from time +out of mind. The following is a description of the image of +the goddess which is set up for worship: "In one of her right +hands is a spear, with which she is piercing the giant, Mohishasur; +with one of the left, she holds the tail of a serpent and +the hair of the giant, whose breast the serpent is biting. Her +other hands are all stretched behind her head and filled with +different instruments of war. Against her right leg leans a lion, +and against her left, the above giant. The images of Luckee, +Saraswathi, Kartick and Gannesh are very frequently made +and placed by the side of the goddess." The majestic +deportment of the goddess, with her three eyes and ten +arms, the warlike attitude in which she is represented, her +sanguinary character, which was the terror of all other gods, +and the mighty exploits (far surpassing in feats of strength, +courage and heroism, those of the Greek Hercules,) all combine +to give her an importance in the eyes of the people, +which is seldom vouchsafed to any other deity. Even +<i>Bramah</i>, <i>Vishnoo</i> and <i>Shiva</i> the Creator, Preserver and Destroyer +of the world, were said to have propitiated her, and +<i>Ram Chunder</i>, the deified hero, invoked her aid in his contest +with <i>Ravana</i>, and as he worshipped her in the month of +October, her Poojah has, from that particular circumstance, +been ever after appointed to take place in that period of the<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> +year.<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a> A short description of this festival, the preliminary rites +with which it is associated, and the national excitement and +hilarity which its periodical return produces among the people, +will not be altogether uninteresting to European readers.<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a></p> + +<p>Twenty-one days before the commencement of the +Doorga Poojah festival, a preliminary rite, by way of purifying +the body and soul by means of ablution, is performed. The rite +is called the "<i>Aapar pakhaya tarpan</i>" so called from its taking +place on the first day of <i>Pratipad</i> and ending on the fifteenth +day of <i>Amábashya</i>, an entire fortnight, immediately preceding +the <i>Debipakhya</i> during which the Poojah is celebrated. It generally +falls between the fifteenth of September, and the fifteenth +of October. As already observed, this popular festival, called +Doorga Poojah in Bengal and Dussera "or the tenth" in the +North-West, although entirely military in its origin is universally +respected. It is commemorative of the day on which the +god Rám Chunder first marched against his enemy, Rávana, +in <i>Lanka</i> or Ceylon for the restoration of his wife, Seeta,<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a> +who was deservedly regarded as the best model of devotion, +resignation and love, as is so beautifully painted by the poet:</p> + +<div class="poem"> + +<span class="i0">"A woman's bliss is found, not in the smile</span><br /> +<span class="i0">Of father, mother, friend, nor in herself:</span><br /> +<span class="i0">Her husband is her only portion here,</span><br /> +<span class="i0">Her heaven hereafter. If thou indeed</span><br /> +<span class="i0">Depart this day into the forest drear,</span><br /> +<span class="i0">I will precede, and smooth the thorny way."</span><br /> +</div> + +<p><span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span></p> +<p>In the mornings of <i>Apar pakhaya</i>, for fifteen days continually, +those who live near the sacred stream go thither +with a small copper-pan and some teel seeds, which they +sprinkle on the water at short intervals, while repeating the +formulæ in a state of half immersion. To a foreigner quite +unacquainted with the meaning of these rites, the scene is +well calculated to impress the mind with an idea of the +exceeding devotedness of the Hindoos in observing their religious +ordinances. The holy water and teel seeds which are +sprinkled are intended as offerings to the manes of ancestors +for fourteen generations, that their souls may continue to +enjoy repose to all eternity. The women, though some of +them are in the habit of bathing in the holy stream every +morning, are, however, precluded by their sex from taking +a part in this ceremony. Precisely on the last day of the +fortnight, <i>i. e.</i>, on the <i>Amabáshya</i>, as if the object were attained, +the rite of ablution ends, followed by another of a more +comprehensive character. On this particular day, which is +called <i>Moháloyá</i>,<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a> the living again pay their homage to the +memory of the fourteen generations of their ancestors by +making them offerings of rice, fruits, sweetmeats, clothes, +curded milk, and repeating the incantations said by the priest, +at the conclusion of which he takes away all the articles +presented and receives his <i>dakshiná</i> of one Rupee for his +trouble. Apart from their superstitious tendency, these +anniversaries, are not without their beneficial effects. They +tend, in no small degree, to inspire the mind with a religious +veneration for the memory of the departed worthies, and by +the law of the association of ideas not unfrequently bring +to recollection their distinctive features and individual +characteristics.</p> + +<p>Some aristocratic families that have been observing this +festival for a long series of years, begin their <i>Kalpa</i> or preliminary<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> +rite on the ninth day of the decrease of the moon, when +an earthen water pot called <i>ghat</i><a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a> is placed in a room called +<i>bodanghur</i>, duly consecrated by the officiating priest, who, assisted +by two other Brahmins, invokes the blessing of the deity by +reading a Sanskrit work, called <i>Chundee</i>, which relates the numerous +deeds and exploits of the goddess. It is a noteworthy +fact that the Brahmin, who repeats the name of the god, <i>Modosoodun</i>, +seems, to all appearance, to be absorbed in mental abstraction. +With closed eyes and moving fingers, not unlike the +<i>Rishis</i> of old, he, as it were, disdains to look at the external +world. From early in the morning till 10 o'clock the worship +before the earthen pot is continued, and the officiating priests<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a> +are strictly prohibited from using <i>sidha</i>, (rice) taking more than +one meal a day, or sleeping with their wives, as if that would be +an act of unpardonable profanation. This strict <i>regime</i> is to be +observed by them until the whole of the ceremonial is completed, +on the tenth day of the new moon. It should be mentioned here +that the majority of the Hindoos begin their <i>kalpa</i>, or +preliminary rite, on <i>pratipad</i>, or the beginning of the new moon, +when almost every town and village resounds with the sound +of conch, bell and gong, awakening latent religious emotions, +and evoking <i>agamaney</i>, (songs or inaugural invocations) which +deeply affect the hearts of Doorga's devout followers. Some of +these rhythmic effusions are exceedingly pathetic. I wish I could +give a specimen here of these songs divested of their idolatrous +tinge, but I am afraid of offending the ears of my European readers.</p> + +<p>The Brahmins<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> as a rule, commence their <i>kalpa</i> on the +sixth day or one day only previous to the beginning of the<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> +grand poojah on the seventh day of the new moon. From +the commencement of the initial rite, what thrilling sensations +of delight are awakened in the bosom of the young boys and +girls! Every morning and evening while the ceremony is +being solemnized, they scramble with each other to get +striking the gong and <i>Kasur</i> which produces a harsh, deafening +sound. Their excitement increases in proportion to the +nearer approach of the festival, and the impression which +they thus receive in their early days is not entirely effaced +even after their minds are regenerated by the irresistible light +of truth. The females, too, manifest mingled sensations of +delight and reverence. If they are incapable of striking the +gongs, they are susceptible of deep devotional feelings which +the solemnity of the occasion naturally inspires. The encircling +of their neck with the end of their <i>saree</i> or garment, +expressive of humility, the solemn attitude in which they +pose, their inaudible muttering of the name of the goddess, +and their prostrating themselves before the consecrated pot +in a spirit of perfect resignation, denote a state of mind +full of religious fervour, or, more properly speaking, of superstitious +awe, which goes with them to their final resting +place. On the night of the sixth day (Shashti) after +the increase of the moon, another rite is performed, which is +termed <i>Uddhibassey</i>, its object being to welcome the advent of +the visible goddess with all necessary paraphernalia. Another +sacred earthen pot is placed in the outer temple of the +goddess, and a young plantain tree, with a couple of wood +apples intended for the breast, is trimmed for the next +morning's ablution. This plantain tree, called <i>kalabhoye</i>, is +designed as a personification of Doorga in another shape. +It is dressed in a silk <i>saree</i>, its head is daubed with vermilion<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a><span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> +and is placed by the side of Gannesh. Musicians with +their ponderous <i>dhak</i> and <i>dhole</i> and <i>sannai</i> (flutes) are retained +from this day for five days at 12 or 16 Rupees for the occasion.<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a> +That music imparts a solemnity to religious service is admitted +by all, but its harmony may be taken as an indication of the +degree of excellence and refinement to which a nation has +attained in the scale of civilization. What with the sonorous +sound of <i>dhak</i> and <i>dhole</i>, <i>sannai</i>, conch and gong, the effect cannot +fail to be impressive to a devout Hindoo mind. Except +Brahmins, no one is allowed to touch the idol from this night, +after the <i>bellbarun</i>, when it is supposed life and animation is +imparted into it. By the marvellous repetition of a few incantations +a perfectly inanimate object stuffed only with clay +and straw, and painted, varnished and ornamented in all the +tawdriness of oriental fashion, is suddenly metamorphosed +into a living divinity. Can religious jugglery, and blind credulity +go farther?</p> + +<p>It will not be out of place to say a few words here about +the embellishments of the images. As a refined taste is +being cultivated, a growing desire is manifested to decorate +the idols with splendid tinsel and gewgaws, which are admirably +calculated to heighten the magnificence of the scene +in popular estimation. Apart from the feast of colors +presented to public view, the idols are adorned with tinsel +ornaments, which, to an untutored mind, are in the highest +degree captivating. Some families that are placed in affluent +circumstances, literally rack their brains to discover new +and more gaudy embellishments which, when compared with +those of their neighbours, might carry off the bubble reputation. +It is, perhaps, not generally known that a certain class +of men—chiefly drawn from the lower strata of society—subsist<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> +on this trade; they prepare a magnificent stock of tinsel +wares for a twelve month, and supply the entire Hindoo +community, from Calcutta to the remotest provinces and +villages. Indeed so great is the rage for novelty and so strong +the influence of vanity, that not content with costly home +made ornaments, some of the Baboos send their orders to +England for new patterns, designs and devices, that they may +be able to make an impression on the popular mind; and +as English taste is incomparably superior to native taste, both +in the excellence and finish of workmanship as well as in +neatness and elegance, the images that shine in new fashioned +English embellishments<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a> are sure to challenge the admiration +of the populace. On the day of <i>Nirunjun</i>, or <i>Vhasan</i> +as it is vulgarly called, countless myriads of people throng +the principal streets of Calcutta, to catch a glimpse of the +celebrated <i>pritimas</i>, or images, and carry the information +home to their absent friends in the villages.</p> + +<p>Before sunrise on <i>Saptami</i>, or the seventh day of the +bright phase of the moon, the officiating priest, accompanied +by bands of musicians and a few other members of the family, +proceeds barefooted to the river side bearing on his shoulder +the <i>kalabhoye</i> or plantain tree described above with an air +of gravity as if he had charge of a treasure chest of great +value. These processions are conducted with a degree of +pomp corresponding with the other extraneous splendours of +the festival. In Calcutta, bands of English musicians, and +numbers of staff holders with high flying colors, give an +importance to the scene, which is not ill suited to satisfy the +vulgar taste. After performing some minor ceremonies on<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> +the banks of the river, and bathing the plantain tree, the +procession returns home, escorting the officiating priest with +his precious charge in the same way in which he was conveyed +to the Ghât. On reaching home, the priest, washing his +feet, proceeds to rebathe the plantain tree, rubbing on its +body all kinds of scented oils<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a> as if to prepare it for a gay, +convivial party. This part of the ceremony, with appropriate +incantations, being gone through, the plantain tree +is placed again by the side of the image of Gannesh, who +being the eldest son of Doorga, must be worshipped <i>first</i>. +Thus the right of precedence of rank is in full force even +among the Hindoo gods and goddesses.</p> + +<p>Previous to the commencement of the <i>Saptami</i>, or first +Pooja, the officiating priest again consecrates the goddess +Doorga, somewhat in the following manner: "Oh, goddess, +come and dwell in this image, and bless him that worships +you," naming the person, male or female, who is to reap the +benefit of the meritorious act. Thus, the business of giving +life and eyes to the gods being finished, the priest, with two +forefingers of his right hand, touches the forehead, cheeks, +eyes, breast and other parts of the image, repeating all the +while the prescribed incantation: "May the soul of Doorga +long continue to dwell in this image." This part of the ceremony, +which is accompanied with music, being performed, +offerings are made to all the gods and goddesses, as well as to +the companions of Doorga in her wars, which are painted in +variegated colors on the <i>chall</i> or shed over the goddess in the +form of a crescent. The offerings consist principally of small +pieces of gold and silver, rice, fruits, sweetmeats, cloths, brass +utensils and a few other things. These are arranged in large +round wooden or brass plates, and a bit of flower or <i>bell</i> leaf<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> +is cast upon them to guard against their being desecrated by +the demon Ravana, who is supposed to take delight in insulting +the gods and goddesses; the officiating priest then consecrates +them all by repeating a short mantra and sprinkling +flowers and <i>bell</i> leaves on them, particular regard being had +to the worship of the whole host of deities according to their +respective position in the Hindoo pantheon. Even the most +subordinate and insignificant gods or companions of Doorga +must be propitiated by small bits of plantain and a few grains +of rice, which are afterwards given to the idol makers and +painters of the gods and goddesses. More valuable offerings +form the portion of the Brahmins, who look upon and claim +these as their birthright. In the evening, as in the morning, +the goddess is again worshipped, and while the service is being +held the musicians are called to play their musical instruments +with a view to add to the solemnity of the occasion. +In the morning, some persons sacrifice goats and fruits, such +as pumpkin, sugar-cane, &c., before the goddess. In the present +day, many respectable families have discontinued the practice +from a feeling of compassion towards the dumb animals, +though express injunctions are laid down in the Shasters in +its favor. It is a remarkable fact that the idea of sacrifice as a +religious institution tending to effect the remission of sin was +almost co-existent with the first dawn of human knowledge. +The Reverend Dr. K. M. Banerjea thus writes: "Of the inscrutable +Will of the Almighty, that without shedding of +blood there is no remission of sin, this, too, appears imbedded +in ancient Ayrian tradition in the <i>sruti</i> or hearings +of our ancestors." Next to the Jews, this religious duty was +scrupulously observed by the Brahmins. Names of priests, +words for fire, for those on whose behalf the sacrifices were +performed, for the materials with which they were performed, +abound in language etymologically derived from words implying +sacrifice. No literature contains so many vocables<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span> +relating to sacrificial ceremonies as Sanskrit. Katyayana +says, "that heaven and all other happiness are the results of +sacrificial ceremonies. And it was a stereotyped idea with +the founders of Hindooism that animals were created for +sacrifices. Nor were these in olden days considered mere +offerings of meat to certain carnivorous deities, followed by +the sacrificers themselves feasting on the same, as the practice +of the day represents the idea. The various nature of +the sacrifices appears to have been substantially comprehended +by the promoters of the institution in India. The sacrificer +believed himself to be redeemed by means of the sacrifice. +The animal sacrificed was itself called the sacrifice, because +it was the ransom for the soul." If we leave India and go +back to the tradition and history of the other ancient nations, +we shall find many instances, proving the existence among +them of the sacrificial rite for the remission of sin and the +propitiation of the Deity. The hecatombs of Greece, and the +memorable dedication of the temple of Solomon when 20,000 +oxen<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a> and 100,000 sheep were slain before the altar, are too +well known to need any comment.</p> + +<p>In these later ages, when degeneracy has made rapid +strides amongst the people of the country, the original intention +of the founder of the institution being lost sight of, a<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> +perverted taste has given it an essentially sensual character. +Instead of offering sacrifice from purely religious motives, it is +now made for the gratification of carnivorous appetite. The +late King of Nuddea, Rajah Kristo Chunder Roy, though an +orthodox Hindoo of the truest type, was said to have offered at +one of these festivals a very large number of goats and sheep +to the goddess Doorga. "He began," says Ward, "with one, +and, doubling the number each day, continued it for sixteen +days. On the last day, he killed 33,168, and on the whole he +slaughtered 65,535 animals. He loaded boats with the bodies +and sent them to the neighbouring Brahmins, but they could +not devour them fast enough, and great numbers were thrown +away. Let no one, after this, tell us of the scruples of the +Brahmins about destroying animal life and eating animal food."</p> + +<p>About twelve o'clock in the day, when the morning +service is over, the male members of the family make their +<i>poospaunjooley</i> or offerings of flowers to the images, repeating +an incantation recited by the priest, for all kinds of worldly +blessings, such as health, wealth, fame, long age, children, +&c. The women come in afterwards for the same hallowed +purpose, and inaudibly recite the incantation repeated by the +priest inside the screen. The very sight of the images gladdens +their hearts and quickens their throbs. Though fasting, +they feel an extreme reluctance to leave the shrine and the +divinities, declaring that their hunger and thirst are gone not +from actual excess in eating and drinking but from their fullness +of heart at the presence of <i>Ma Doorga</i>. But go they +must to make way for the servants to remove the offerings, +distribute them among the Brahmins, and clean the temple +for the evening service, at the close of which Brahmins and +other guests begin to come in and partake of the entertainment<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a> +provided for the occasion.</p> +<p><span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span></p> +<p>On the second day of the Poojah, offerings and sacrifices +are made in the same manner as on the first day, but this is +considered a specially holy day, being the day, as is generally +supposed, when the mighty goddess is expected to come down +from the mount Himalaya, and cast a twinkling of her eye +upon the divers offerings of her devotees in the terrestrial +world. This day is called <i>Moha Ustamy</i>, being the eighth day +of the increase of the moon, and is religiously observed throughout +Bengal. In Calcutta, this is the day when thousands +and tens of thousands of Hindoos, who have had no +Poojah in their houses, proceed to Kalyghât in the suburbs, and +do not break their fast before making suitable offerings to the +goddess Kali, who, according to Hindoo mythology, is but +another incarnation of the goddess, Doorga. Except little children, +almost all the members of a family, male and female, +together with the priest, fast all day, and, if the combination +of stars require it, almost the whole night. Elderly men of +the orthodox type devote the precious time to religious contemplation. +Until the <i>Moha Ustamy</i>, and its necessary adjunct +<i>Shundya Poojah</i>, is finished, all are on the <i>qui vive</i>. It +generally happens that this service is fixed by astrologers to +take place before night's midmost stillest hour is past, when +nature seems to repose in a state of perfect quiescence, and +to call forth the religious fervour of the devotees. As the<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> +edge of hunger is sharpened, a Hindoo most anxiously looks +at his watch or clock as to when the precious moment should +arrive, and as the hour draws near, men, women and children +are all hushed into silence. Not a whisper nor a buzzing +sound is to be heard. All is anxiety, suspense and expectation, +as if the arrival of the exact time would herald the advent +of a true Saviour into the world. Amid perfect silence and +stillness, all ears are stretched to catch the sound of the gun<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> +which announces the <i>precise minute</i> when this most important +of all Poojahs is to begin. As soon as the announcement +is made by the firing of a gun, the priest in all haste +enters on the work of worship, and invokes the blessings of +the goddess on himself and the family. When the time of +sacrifice arrives, which is made known by the sound of +another gun, all the living souls in the house are bade to +stand aloof, the priest with trembling hands and in a state +of trepidation consecrates the <i>Kharra</i>, or scimitar, with which +the sacrifice is to be made, and placing the <i>Khaparer sara</i> by +the side of the <i>haureekat</i>, (the sacrificial log of wood) bids the +blacksmith finish off his bloody job. Should the latter cut +the head of a goat off at one stroke, all eyes are turned towards +him with joy. The priest, the master, and the inmates +of the house, who are all this while under the influence of +mental agitation, now begin to congratulate each other on their +good luck, praying for the return of the goddess every year.</p> + +<p>Nor must I omit to mention the other secondary rites +which are performed on the second day of the Poojah. Besides +absolute fasting, the females of the household actually +undergo a fiery ordeal. About one in the afternoon, when +the tumult and bustle have subsided a little, all males being +told to go away, the women unveiling their faces, and holding +in each hand a <i>sara</i> or earthen plate of rosin, squat down<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span> +before the shrine of the goddess, and in the posture of quasi-penitent +sinners, implore in a fervent spirit the benediction +of the goddess on behalf of their sons, while the rosin continues +to burn in slow fire. As if dead to a sense of consciousness, +they remain in that trying state for more than half +an hour, absorbed, as it were, in holy meditation, repeating +in their minds, at the same time, the names of their guardian +deities. Towards the close of this penitent service, a son is +asked to sit on the lap of his mother. Barren women to whom +Providence has denied this inestimable blessing must go +without this domestic felicity resulting in religious consolation, +and not only mourn their present forlorn condition, but +pray for a happier one at next birth. A few puncture their +breasts with a slender iron <i>naroon</i> or nail cutter, and offer a +few drops of blood to the goddess, under a delusion that the +severer the penance the greater the merit. Many women +still go through this truly revolting ordeal at Kali Ghât, +in fulfilment of vows made in times of sickness.</p> + +<p>Another ceremony which is performed by the females on +this particular day is their worship of living Brahmin <i>Komarees</i> +(virgins) and matrons (<i>sodhavas</i>). After washing and +wiping the feet of the objects of their worship, with folded +hands, and, with the end of their <i>sari</i> round their necks, in +a reverential mood, they fall prostrate before the Brahmin +women, and crave blessings, which, when graciously vouchsafed, +are followed by offerings of sweetmeats, clothes and +rupees. The purpose of this ceremony is to obtain exemption +from the indescribable misery of widowhood, and ensure +the enjoyment of domestic happiness.</p> + +<p>On the third or last day of the Poojah, being the ninth +day of the increase of the moon, the prescribed ritualistic ceremonies +having been performed, the officiating priests make +the <i>hoam</i> and <i>dhukinanto</i>, a rite, the meaning of which is to +present farewell offerings to the goddess for one year, adding<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> +in a suitable prayer that she will be graciously pleased to +forgive the present shortcomings on the part of her devotees, +and vouchsafe to them her blessings in this world as well as +in the world to come. This is a very critical time for the +priests, because the finale of the ceremony involves the important +question of their respective gains. Weak and selfish as +human nature assuredly is, each of them (generally three in +number) fights for his own individual interest, justifying his +claim on the score of the religious austerities he has had to +undergo, and the devotional fervour with which his sacred duties +have been discharged. Until this knotty question is satisfactorily +solved, they forbear pronouncing the last <i>munter</i> or prayer. +It is necessary to add here that the presents of rupees which +the numerous guests offered to the goddess during the three +days of the Poojah, go to swell the fund of the priest, to +which the worshipper of the idol must add a separate sum, +without which this act of merit loses its final reward in a +future state. The devotee must satisfy the cupidity of the +priests or run the risk of forfeiting divine mercy. When +the problem is ultimately solved in favor of the officiating +priest who actually makes the Poojah, and sums of money +are put into the hands of the Brahmins, the last prayer is +read. It is not perhaps generally known that the income +the Indian ecclesiastics thus derive from this source supports +them for the greater part of the year, with a little gain in +money or kind from the land they own.</p> + +<p>The last day of the Poojah is attended with many offerings +of goats, sheep, buffaloes<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a> and fruits. The area before +the shrine becomes a sort of slaughter house, slippery with +gore and mire, and resounding with the cries of the dying +victims, and the still more vociferous shouts of "<i>Ma, Ma,</i>"<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> +uttered by the rabble amidst the discordant sound of gongs +and drums. Some of the deluded devotees, losing all sense +of shame and decency, smear their bodies from head to foot +with this bloody mire, and begin to dance before the goddess +and the assembled multitude like wild furies. In this state +of bestial fanaticism, utterly ignoring the ordinary rules of +public decorum, and literally intoxicated with the glory of the +meritorious act, the deluded mob, preceded by musicians, +proceed from one house to another in the neighbourhood where +the image has been set up, sing obscene songs, and otherwise +make indecent gestures which are alike an outrage on public +morals and common decency. When quite exhausted by +these abominable orgies, they go and bathe in a river or a +tank, and return home, thinking how to make the most of the +last night. Should any sober-minded person remonstrate +with them on their foolish conduct, the stereotyped reply +is—"this is <i>Mohamayer Bazar</i> and the last day of the Poojah, +when all sorts of tomfoolery and revelry are justifiable." The +sensible portion of the community, it must be mentioned, keep +quite aloof from such immoral exhibitions.</p> + +<p>However great may have been the veneration or the +depth of devotional feeling in which the Doorga Poojah was +held among the Hindoos of bygone ages, it is certain that +in the lapse of time this and all other national festivals have +lost their original religious character, and in the majority of +cases degenerated into profanities and impure orgies, which +renew the periodical license for the unrestrained indulgence of +sensuality, not to speak of the dissipation and debauchery +which it usually brings in its train. Except a few patriarchal +Hindoos, whose minds are deeply imbued with religious prepossessions +as well as traditional proclivities, the generality +celebrate the Poojah for the sake of name and fame, no less +than for the purposes of amusement, and for the satisfaction +of the women and children, who still retain, and will continue<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> +to do so for a long time to come, a profound veneration for +the old <i>Doorga Uttsob</i>. Apart from the children, whose +minds are susceptible of any impression in their nascent +state, the women are the main prop of the idolatrous +institutions and of the colossal superstructure of Hindoo +superstition. If I am not much mistaken, it was to satisfy +them that such distinguished Hindoo Reformers as the late +Baboos Dwarkeynauth Tagore, Prosonocoomar Tagore, Romanauth +Tagore, Ram Gopal Ghose, Digumber Mitter and others +celebrated this Poojah in their family dwelling houses. How +far they were morally justified in countenancing this popular +festival, it is not for me to say. The fact speaks for itself. +Even in the present time, when Hindoo society is being profoundly +convulsed by heterodox opinions, not a few of my +enlightened countrymen observe this religious festival, and +spend thousands of rupees on its celebration. There are, +however, a few redeeming features in connection with this +annual demonstration, which ought to be prominently noticed. +First and foremost, it affords an excellent opportunity +for the exercise of benevolent feelings;<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a> secondly, it materially +contributes to the promotion of annual reunions, brotherly +fraternization, and to the general encouragement of trade +throughout Bengal.</p> + +<p>The very great interest which Hindoo females feel in the +periodical return of this grand festival, is known to every one +who is at all conversant with the existing state of things in<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> +this country. In the numerous districts and villages of Bengal +inaugural preparations are made for the celebration of this anniversary +rite precisely from the day on which the Juggernauth +car is drawn in <i>Assar</i>, from the date of the festival of Ruth +Jattra, that is for about four months before the date of the +Doorga Poojah. While the <i>koomar</i>, or the image maker, +is engaged in making the Bamboo frame-work for the images, +the women in the villages devote their time to cleaning and +storing the rice, paddy, different kinds of pulse, cocoanuts, and +other products of the farm, all which are required for the service +of the goddess. Ten times a day they will go to the temple +to see what the Koomar is doing. Not capable of writing, nor +having any idea of 'Letts' Diaries,' they note down in their +minds the daily progress of work, and feel an ineffable pleasure +in communicating the glad tidings to each other. When day +by day the straw forms are converted into clay figures, and they +are for the first time plastered over with chalk and then +painted with variegated colors, the hearts of the females leap +with joy, and again when the completed images are being +decorated with <i>dack</i> ornaments or tinsel ware, their exhilaration +knows no bounds. In the fulness of anxiety, the mistress +of the house directing her attention to what more is +yet wanted for the due completion of the Poojah, rebukes +the master for his apparent neglect somewhat in the following +manner: "Where is the <i>dome sujah</i>, (basketware)? +Where is the <i>koomar sujah</i>, (pottery)? Where are the spices +and clothes? Where are the <i>sidoorchupry</i> and sundry other +things for the <i>Barandalla?</i>" Adding that there is no time to<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span> +be lost, the Poojah is near at hand. The husband acquiescing +in what the wife says assures her that everything shall be +procured by Saturday or Sunday next.</p> + +<p>On the first day of the new moon, when every Hindoo +in the city becomes more or less busy on account of his +official, domestic and religious engagements, the lady of the +house is chiefly occupied with making suitable arrangements +for <i>tutwa</i> or presents, first to her son-in-law and then to her +other relatives, a subject on which I shall have to say a few +words in its proper place. On the eve of the sixth day of +the new moon, when the grand Poojah may be said to +commence, the females, consigning all their past sorrows to +oblivion, feel a sort of elasticity, hopefulness and confidence +which almost involuntarily draw forth from the depths of their +hearts, feelings of joy and ecstacy. Even a virgin widow, +whose grief is yet fresh, forgets her miseries for awhile, and +cheerfully mingles in the jubilee. She forms part and parcel +of the domestic sisterhood, and for the five days of her life at +least, her settled sadness gives way to pleasing sensations, and +though forbidden by a cruel priesthood to lend her hand to +the ceremonial, she nevertheless goes up to the goddess and +prays in a devotional spirit for a better future. Amidst such +a scene of universal hilarity, supplemented by a confident +hope of eternal beatitude, it is quite natural that Hindoo +females, socially divorced from every other innocent amusement, +should feel a deep, sincere and intense interest in such +a national festival which possesses the two fold advantages of +a religious ceremony and a social demonstration. None but +the most callous hearted can remain indifferent. Men, women +and children, believers and unbelievers, are alike overcome by +the force of this religious anniversary. The females go to +the temple at all hours of the day, and feast their eyes +upon the captivating figure of mighty Doorga and her +glorious satellites. Nor do they stare at her with a vacant<span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span> +mind; each has her grievance to represent, her wish to +express; prayer in a fervent spirit is offered to the goddess +for the redress of the one and the consummation of the other. +Should a son die prematurely, should a husband suffer from +any difficulty, should a son-in-law be not true to his wife, should +a daughter be doomed to widowhood, the females wrestle +hard in prayer for relief and amelioration. On the fourth +or Bijoya day, when the image is to be consigned to the +river, one takes away a bit of the consecrated <i>urghy</i><a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a>; a +second, the <i>khappurer sara</i>, or the sacrificial earthen plate; +a third, the crushed betel; a fourth, the sacred <i>billaw</i> leaves, +and so on; each forms a sacred trust, and all are preserved with +the greatest possible care, as the priceless heirloom of a +benignant goddess.</p> + +<p>Having briefly described the main features of this religious +festival, I will now endeavour to give a short account of +the other circumstances connected with it. In the house of +a Brahmin, <i>Khichree</i>, rice, dhall, fish and vegetable curries, +together with sweetmeats and sour milk, are given to the +guests, chiefly in the day time during the three Pooja days. +Many Hindoos, whose religious scruples will not allow them +to kill a goat themselves, generally go to the house of a Brahmin—but +not without an eight anna piece or a Rupee—to +satisfy their carnivorous appetite during the Poojah. It is +very creditable to the women of the sacerdotal class that +three or four of them undertake the duty of the <i>cuisine</i>, and +feed from six to eight hundred persons for three days successively. +As fish is not acceptable to Doorga, neither cooked +goat's and sheep's flesh, a separate kitchen is set apart for the +purpose of cooking meat of sacrificed animals. Brahmin<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> +women, as a rule, cook remarkably well. Their long experience +in the culinary art, their habitual cleanliness, their undivided +attention to their duty, and above all, the religious awe +with which they prepare food for the goddess, give quite a +relish to every thing they make. Nor is this all. Their devotion +and earnestness is so great that they cannot be persuaded +to eat any thing until all the guests are fully satisfied, and +what is still more commendable, they look to no other reward +for their trouble than the fancied approbation of the goddess, +and the satisfaction of the guests. It is not before nine o'clock +at night that they become disengaged, after which they bathe +again, change clothes, say their prayers to the goddess, and +then think of appeasing their hunger. Simple and unartificial +as they naturally are, they, being mostly widows, are quite +content with <i>habishi unno</i>, which was of yore the food of the +Hindoo <i>rishis</i> or saints. It consists of <i>autob</i> rice, or rice from +unboiled paddy, green plantain and dhall, all boiled in the +same pot. Of course a large quantity of ghee is added to it, +and at the time of eating milk is taken. These Brahmin +women are, indeed, mistresses of the culinary art, if the +bill of fare is not long, yet the dishes they make are generally +very palatable. The truth is, they practically follow the +trite saying, "what is worth doing at all, is worth doing +well." Their simple recipes always produce appetising and +wholesome dishes, they are thrifty housewives. It must be +admitted that simplicity is not meanness, nor thriftiness a +fault.</p> + +<p>In the house of a <i>Kayasta</i> or <i>Sudra</i>, whose female +members, it must be observed, are generally more indolently +inclined, and whose style of living is consequently more luxurious, +the food offered to the guests consists chiefly of different +kinds of sweetmeats, fruits, <i>loochees</i>, vegetable curries, &c. +Four or five days before the Poojah begins, professional +Brahmin sweetmeat-makers are employed to make the necessary<span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span> +arrangements at home, the principal ingredients required +being flour, <i>soojee</i>, <i>chattoo</i>, (gram fried and powdered) <i>safeyda</i> +(pounded rice) sugar, spices, almonds, raisins, &c. Not a +soul is permitted, not even the master of the house, to touch +and much less taste these articles<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a> before they are religiously +offered to the goddess in the first instance and afterwards to +the Brahmins. In these "feast days" of the Poojah in and +about Calcutta, where nearly five hundred <i>pratimas</i> or images +are set up, every respectable Hindoo, as has been observed +before, is previously provided at home with an adequate supply +of all the necessaries and luxuries of life that would last about +a month or so, it being considered unpropitious then to be +wanting in any store, save fruit and fish. This accounts for +a general disinclination on the part of the well-to-do Baboos +to partake of any ordinary entertainment when visiting the +goddess at a friend's house, but to the Brahmins and the poverty-stricken +classes this is a glorious opportunity for "gorging." +The despicable practice to which I have alluded elsewhere +of carrying a portion of the <i>jalpan</i> (food) home is largely +resorted to on this occasion. It is certainly a relic of +barbarism, which the growing good sense of the people ought +to eschew.</p> + +<p>The night of the ninth day of the increase of the moon +is a grand night in Bengal. It is the <i>nabamee ratree</i>, and +modesty is put to the blush by the revelry of the hour. The +houses of the rich become as bright as the day, costly chandeliers, +hanging lamps and wall lights burning with gas, brilliantly +illuminate the whole mansion, while the walls of the +<i>Boytuckhana</i> or sitting room are profusely adorned with +English and French paintings and engravings, exhibiting +certainly not the best specimens of artistic skill, but singularly<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> +calculated to extort the plaudits of the illiterate, +because engravings and pictures are the books of the unlearned, +who are more easily impressed through the eye than the ear. +All the rooms and antechambers are frequently furnished in +European style. Splendid Brussels or Agra carpets are spread +on the floors of the rooms, a few of which, as if by way of +contrast, have the ordinary white cloth spread on them. +Nor are hanging Punkhas wanting. In one of the spacious +halls sits the Baboo of the house, surrounded by courtiers +pandering to his vanity. Indolently reclining on a bolster, +and leisurely smoking his <i>álbollah</i> with a long winding <i>nal</i> or +pipe, half dizzy from the effects of last night's revelry, he +feels loath to speak much. Like an opium eater, he falls +into a siesta, whilst the Punkah is moving incessantly. If +an orthodox Hindoo, freed from the besetting vice of drinking, +and awake to all that is going on around him, before him +are placed the Dacca silver filagree worked <i>atterdan</i> and +<i>golappass</i>, as well as the <i>pandan</i> with lots of spices and betel +in it. On entering the room, the olfactory nerves of a visitor +are sure to be regaled with fragrant odours. At intervals +rose water is sprinkled on the bodies of the guests, and +weak spiced tobacco is served them every fifteen minutes, +the current topics of the day forming the subject of conversation. +All this is surely vain ostentation and superfluity. +So far the arrangements and reception of friends are essentially +<i>oriental</i>, the manner of sitting, the mode of conversation, +and the way in which otto of roses, rose water and +betel are given to guests are Mahomedan and Hindoo-like, +but there is something beyond this; here orthodoxy is virtually +proscribed and heterodoxy practically proclaimed. While the +officiating priests and the female devotees are offering their +prayers to the presiding goddess, the Baboo, a liberal Hindoo, +longs to retire to his <i>private</i> room, perhaps on the third storey, +at the entrance of which a guard is placed to keep off unwelcome<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> +visitors, that he might partake of refreshments supplied +by an English Purveying Establishment with a few select +friends. The room is furnished after European fashion, chairs, +tables, sofas, cheffoniers, cheval glass, sideboard, pictures, +glass and silver and plated ware, knives, forks and spoons, +and I know not what more, are all arranged in proper order, +and friends of congenial tastes have free access. First class +wines and viands, such as Giesler's champagne, Heatly's Port +and Sherry, Exshaw's Brandy No. I, Crabbie's Ginger wine, +Bass's best bottled beer, soda water, lemonade, ice, Huntley +and Palmer's mixed biscuits, manilla cigars, cakes and fruits +in heaps, <i>poloway</i>, <i>kurma</i>, <i>kupta</i>, <i>kallya</i>, roast fowl, cutlets, +mutton chop and fowl curry,<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a> are at your service, and an +English visitor is not an unwelcome guest. <i>Loochee</i>, <i>Sundesh +mittoye</i>, <i>burfi</i>, <i>rasagullah</i>, <i>sittavog</i>, &c., the ordinary food of +the Hindoos on festive days, are at a discount. The Great +Eastern Hotel Company should be thankful for the large +orders which the Hindoo aristocracy of Calcutta and its +suburbs favor them with during this grand festival. The +taste for the English style of living is not a plant of recent<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> +growth. It has been germinating since the days of John +Company, when India merchantmen enjoyed the monopoly of +the foreign trade of the country, when the highest authorities +of the land had no religious scruples as Christians to be +present at a Hindoo festival, when, in fact, Hindoo millionaires +were wont to indulge in lavish expenditure<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a> for the +purpose of pleasing their new European masters. Leaving +aside the dignity and gravity of the clerical profession for a +while, the Reverend Mr. Ward was induced out of curiosity +to pay a visit to the palatial mansion of the Shoba Bazar +Rajahs of Calcutta on the last night of the Poojah.</p> + +<p>"In the year 1806," says he, "I was present at the worship +of this goddess, as performed at the house of Rajah +Rajkishnu at Calcutta. The buildings where the festival was +held were on four sides, leaving an area in the middle. The +room to the east contained wine, English sweetmeats, &c.,<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span> +for the entertainment of English guests, with a native Portuguese +or two to wait on the visitors. In the opposite room +was placed the image, with vast heaps of all kinds of offerings +before it. In the two side rooms, were the native guests, and +in the area groups of Hindoo dancing women, finely dressed, +singing, and dancing with sleepy steps, surrounded with +Europeans who were sitting on chairs and couches. One or +two groups of Mussulman-men singers entertained the company +at intervals with Hindoosthanee songs, and ludicrous +tricks. Before two o'clock the place was cleared of the dancing +girls, and of all the Europeans except ourselves, and +almost all the lights were extinguished, except in front of +the goddess,—when the doors of the area were thrown open, +and a vast crowd of natives rushed in, almost treading one +upon another, among whom were the vocal singers, having +on long caps like sugar loaves. The area might be about +fifty cubits long and thirty wide. When the crowd had sat +down, they were so wedged together as to present the +appearance of a solid pavement of heads, a small space only +being left immediately before the image for the motions of +the singers, who all stood up. Four sets of singers were +present on this occasion, the first consisting of Brahmins, +(<i>Huru Thacoor</i>), the next of bankers, (<i>Bhuvanundu</i>), the +next of boeshnuvus, (<i>Nitaee</i>), and the last of weavers, +(<i>Lukshmee</i>), who entertained their guests with filthy songs +and danced in indecent attitudes before the goddess, holding +up their hands, turning round, putting forward their +heads towards the image, every now and then bending +their bodies, and almost tearing their throats with their vociferations. +The whole scene produced on my mind sensations +of the greatest horror. The dress of the singers, their indecent +gestures, the abominable nature of the songs, (especially +<i>khayoor</i>) the horrid din of their miserable drum, the lateness +of the hour, the darkness of the place, with the reflection<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> +that I was standing in an idol temple, and that this immense +multitude of rational and immortal creatures, capable of +superior joys, were in the very act of worship, perpetrating +a crime of high treason against the God of heaven, while +they themselves believed they were performing an act of merit, +excited ideas and feelings in my mind which time can never +obliterate. I would have given in this place a specimen of +the songs sung before the image, but found them so full of +broad obscenity that I could not copy a single line. All +those actions which a sense of decency keeps out of the +most indecent English songs, are here detailed, sung, and +laughed at, without the least sense of shame. A poor ballad +singer in England would be sent to the house of correction, +and flogged, for performing the <i>meritorious actions</i> of these +wretched idolaters.<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a> The singing is continued for three days +from two o'clock in the morning till nine."</p> + +<p>It is a noteworthy fact that in those days when Bengal +was in the zenith of its prosperity and splendour, the Governor-General, +the members of the Council, the judges of the +Supreme Court, and distinguished officers and merchants, did +not think it derogatory to their dignity, or at all calculated +to compromise their character as Christians, to honor the Rajahs +with their presence during this festival, but since the +days of Daniel Wilson, the highly venerated Lord Bishop of +Calcutta, who must have expressed his strong disapprobation +of this practice, these great men have ceased to attend. At +present but a few young officers, captains of ships in the port +and East Indians may be seen to go to these nautches, and as a +necessary consequence of this withdrawal of countenance, the +outward splendour of the festival has of late considerably +diminished. Seeing the apparent approval of idolatrous<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span> +ceremonies by some Europeans, a conscientious Christian once +exclaimed: "I am not ashamed to confess that I fear +more for the continuance of the British power in India, +from the encouragement which Englishmen have given to +the idolatry of the Hindoos, than from any other quarter +whatever."<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a></p> + +<p>As regards the other amusements at this popular festival, +a few words about the Indian <i>nautch</i> (dancing) girls may +not be out of place here. These women have no social status, +their principles are as loose as their character is immoral. +They are brought up to this disreputable profession from +their infancy. They have no husbands, and many of them +are never married. The Native Princes, and chiefs, rich +zemindars and persons in affluent circumstances, the capacity +of whose intellect is as stinted as its culture is scanty, have +been their great patrons. Devoid of a taste for reading and +writing, they managed to drive the ennui of their lives by +the songs of these dancing girls. Great were the rewards +which they sometimes received at the hands of the Native<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> +kings in their palmy days. When a Principality groaned under +extravagance and financial embarrassment, these bewitching +girls were entertained at considerable expense to drown the +cares of state-craft and king-craft. Even the most astute +prince was not free from this courtly profligacy. Though +these girls often basked in the sunshine of royal favor, yet +there was not a single <i>Jenny Lind</i> among them either in +grace or accomplishment. As regards their income, a girl has +been known to refuse ten thousand Rupees for performing +three nights at the Nazim's Court. When Rajah Rajkissen +of Sobha Bazar, the Singhee family of Jorasanko, and the +Dey family of Simla, celebrated these Poojahs with great +pomp, dancing girls of repute were retained a month previous +to the festival at great cost, varying from 500 to 1000 +Rupees each for three nights. Now that those prosperous +days are gone by, and the big English officials do not condescend +to attend the nautch, the amount has been reduced +to fifty Rupees or a little more. Their general attire and +gestures, as well as the nature and tendency of their songs, +are by no means unexceptionable. These auxiliaries to +sensual gratification, combined with the allurements of +Bacchus, even in the presence of a deity, are the least of +all fitted to animate or quicken devotional feelings and +prayerful thoughts.</p> + +<p>Theatrical performances from the popular dramas of +the Indian poets, and amateur <i>jattras</i>, pantomimical exhibitions, +also contribute largely to the amusement of the people. +The old <i>Bidday Soonder</i>, <i>Maunvunjun</i>, <i>Dukha Juggo</i>, and +others of a similar character are still relished by pleasure-seekers +and holiday-makers. It is, however, one of the +healthy signs of the times that native gentlemen of histrionic +taste have recently got up amateur performances, which bear +a somewhat close approximation to the English tragedies +and comedies.</p> +<p><span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span></p> + +<p>Having previously described all the important circumstances +and details, religious and social, connected with this +popular festival, I will now give a short account of the +Bhásán or <i>Nirunjun</i> which takes place on the tenth day of +the new moon, or in the fourth day of the Poojah. It is also +called <i>Bíjoyá</i>, because the end of a ceremonial is always +attended with melancholy feelings. This is the day when the +image is consigned to water either of a river or tank. Apart +from its religious significance, the day is an important one to +English and Native merchants alike. Although all the public +offices, Government and mercantile, are absolutely closed for +twelve days, agents of Manchester and Glasgow firms must +open their places of business on this particular day, which to +native merchants and dealers is an auspicious day when large +bargains of Piece Goods for present and forward delivery are +made. Ten to fifteen lakhs of Rupees worth of articles are +sold this day in three or four hours, the general impression +being that such bargains bring good luck both to the buyer +and the seller.</p> + +<p>About eight o'clock in the morning, the officiating priest +begins the service, and in half an hour it is over. Music, the +indispensable accompaniment of Hindoo Poojahs, must attend +every such service. A small looking-glass is placed on a +pan of Ganges water and every inmate of the family, male +or female, is invited to see the shadow or rather the reflex +of the goddess on its surface. Deeply imbued as the minds +of the votaries are with religious ideas, every individual looks +on the mirror with a sort of devotional feeling, and expresses +his or her conviction as to the reality of the representation. +The children, more from amusement than faith, hang about +the place, but the females steadfastly cling to the panoramic +view, quite unwilling to leave it. Though totally ignorant +of the philosophical theory of the association or suggestion +of ideas, the scene naturally presents to their mind's eye the<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span> +emotions they feel when leaving the paternal roof for the father-in-law's +house. "<i>Ma Doorga</i> is going to her father-in-law's +and will not return for another twelve month," exclaims +one. "Look at her eyes, her sorrowful countenance," ejaculates +another. "The temple will look wild and desolate when +<i>Ma Doorga</i> goes away," adds a third. To console them, the +mistress of the house exhorts all to offer their prayers to +the goddess, beseeching that she may continue to vouchsafe +her blessings from year to year, and give prolonged life and +happiness to all concerned. With this solemn invocation, +they, each and every one, fall down on their knees before +the goddess, whose spirit had departed on the day previous, +and in a contemplative mood implore her benediction. +Before retiring, however, every one takes with her some +precious relic of the offerings (flowers or <i>billaputtra</i>) made +to Doorga when her spirit was present, and preserves it with +all the care of a divine gift, using it religiously in cases of +sickness and calamity.</p> + +<p>About three in the afternoon, after washing their +bodies and putting on new clothes and ornaments, the +females make preparations for performing the last and +farewell ceremony in honor of the goddess. The <i>sudder</i> +(main) door is closed, musicians are ordered to go out in +the streets, the Doorga with all her satellites is brought +out into the area of the temple, the <i>barandálláh</i> with all +its sundries is produced, and the females whose husbands +are alive begin to turn round the images and touch the +forehead of each and every one of the deities with the +<i>barandálláh</i>, repeating their prayers for lasting blessings on +the family. To the inexpressible grief of the widows, who +are present on the occasion, a cruel institution has long +since debarred them from assisting in this holy work. +These ill-fated creatures are doomed only to stare at the +images, but are not permitted to take an active part in the ceremonial.<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> +Is it possible to conceive a more gloomy picture +of society than that which absolutely expunges from a human +breast all traces of a religious privilege the exercise of which, +though under a mistaken faith, tends to sweeten a wretched +life? The miserable widows of India are unhappily destined +to pine away their existence until greater leaders of native +reforms arise and deliver them from the galling fetters of +superstition.</p> + +<p>The epilogue which closes the parting ceremony is called +the <i>kanakánjally</i>, which consists in a woman (not a widow) +taking a small brass plate of paddy and <i>doova</i> grass with a +Rupee dyed in red lead in it, and throwing it from the fore +part of the image right over its head into the cloth of a man +who stands behind for the purpose of receiving it. This last +offering, it is needless to say, is preserved with the greatest +care. The female who performs the rite is an object of envy. +This rite being performed, the females take each a bit of the +sweetmeat and betel which has been <i>last</i> offered to <i>Ma Doorga</i>. +A sudden reaction of feeling takes place, all hearts are +grieved, and some actually shed tears. Two sensations, +though not exactly analogous, arise in their minds; first the +religious part of the festival, and the consequent arousal of a +devotional spirit, vividly reminding one of the unceasing round +of ritualistic ceremonies as well as festivity and gaiety that +the presence of the goddess naturally enough produced, and +which are about to vanish and disappear in an hour by the +immersion of the goddess in the river or pond; and second, a +worldly one, the recurrence of the idea when a mother sends +her daughter to the house of her father-in-law. In either +case, the tender heart of a Hindoo female easily breaks down +under the pressure of grief.</p> + +<p>The goddess is afterwards brought out and placed on a +Bamboo stage borne on the shoulders of a set of coolies, all +the flowers and <i>billáputtrá</i> offered her during the past three<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span> +days are also put in a basket and taken to the riverside. +The procession moves slowly forward, preceded by bands of +English and Native musicians, and the necessary retinue of +servants and guards, while from within the house, the women, +not satiated with the sight of the goddess for one long +month, stretch their eyes as far as their visual organs can +extend to catch a last farewell glimpse of her. The streets +of Calcutta, the English part of the town excepted, become +literally crammed and almost impassable on such a day. +Groups of Police constables are posted here and there with +a view to maintain peace and order, the streets become a +pavement of heads. At the lowest calculation, there cannot +be less than 100,000 sight-seers abroad. Men, women +and children of all classes and ranks come from a great distance +to have a sight of the image. The tops of houses, the +verandahs, the main roads, nay the unfrequented corners +present a thick mass of living creatures, all anxious to feast +their eyes upon the matchless grandeur of the scene. A +foreigner, unaccustomed to such a magnificent spectacle, is +apt to overrate the wealth and prosperity of the people on +such a day. The number of images, the dazzling and costly +embellishments with which they are decorated, the rich livery +of some of the servants, the bands of musicians preceding +the procession, the letting off of red and blue lights at intervals, +the gala dress of the multitude, and last but not least, the +elegant carriages of the big "swells," and the still more +elegant attire of their owners, who loll back on the +cushion of the carriages, diffusing fragrant odours as they +pass, cannot fail to produce an imposing effect. Here a gaily +clad Baboo with his patent Japan leather shoes; there a +Hindoosthanee dandy with his massive gold necklace and +valuable pearls hanging down his ears; here a proud Mogul +in all the bravery of cloth of gold; there a frowning Mussulman +with his dazzling cap and gossamer <i>chápkán</i> (tunic),<span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span> +and ivory mounted stick, all combine to present a motley group +of characters, national in their costumes, and unique in +appearance. The poor country woman, her lord and children, +though not favored by fortune, still cut a figure far above +their normal condition.</p> + +<p>Those Hindoos, who adorn their images without stint +of cost, parade them through the most densely crowded +streets till eight in the evening—vanity being the chief motive +of action—while those who move in humbler spheres of life +take them to boats on the river hired for the purpose, and +throw them into the water amidst shouts of exultation. The +mob of course sing obscene songs and dance indecently, all +which is tolerated for the occasion. The growing sense of +the people—the result of English education—has now-a-days +greatly diminished the amount of indecency which was one +of the distinguishing characteristics of former days on such +an occasion.</p> + +<p>Between seven and eight o'clock in the evening, the +assembled crowd begins to disperse in joyous mood, talking all +the way as to the respective superiority of such and such +images. Amongst such a great number and variety, there +is sure to be difference of opinion, but it is soon settled by +the affirmation of a wise head that "the spirit of the goddess +is the same in all the images; <i>Ma Doorga</i>, does not mind +show."</p> + +<p>When the worshippers and others return home, they go +at once to the temple, where the officiating Brahmin waits +for them to sprinkle on their bodies the sacred water; all +are made to sit down on the floor with their feet covered +with their clothes, lest a drop should fall upon them. The +Brahmin with a small twig of mangoe leaves sprinkles the +water, while repeating at the same time the usual incantation, +the meaning of which is that health, wealth and prosperity +may attend the votaries of <i>Doorga</i>, from year to year. After<span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span> +this they write on a piece of green plantain leaf the name +of the goddess several times, and then clasp one another in +their arms, and take the dust off the feet of all the seniors, +with the mutual expression of good wishes for their worldly +prosperity. An elderly man thus blesses a boy; "may you +have long life, gold inkstand and gold pen, acquire profound +learning and immense wealth, and support lakhs of men"; +If a girl, he thus pronounces his benediction (there being no +clasping of arms between man and woman nor between +woman and woman), "may you enjoy all the blessings of a +married life (<i>i. e.</i>, never become a widow) become the mother +of a <i>rajah</i> (king), use vermillion on your grey head, continue +to wear the iron bangle, get seven male children, and never +know want." It is well known that no blessing is more acceptable +to a Hindoo female than that she may never become +a widow, because the intolerable miseries of widowhood are +most piercing to her heart; nor can it be otherwise so long +as human nature remains unaltered. This social institution +of the Hindoos of cordially embracing each other and expressing +all manner of good wishes on a particular day of +the year, when all hearts are more or less affected with +grief at the departure of the goddess, is a very commendable +one. It has an excellent tendency to promote social +reunion, good fellowship and brotherhood. Not only all the +absent friends, relatives, acquaintances and neighbours, male +and female, join in this annual greeting, but even strangers +and the most menial servants are not forgotten on the +occasion. Every heart rejoices, every tongue blesses, every +acrimonious feeling is consigned to oblivion. This is a "quiet +interval at least between storm and storm; <i>interspaces</i> of +sunlight between the breadths of gloom, a glad voice +on summer holidays, happy in unselfish friendships, in +generous impulses, in strong health, in the freedom from +all cares, in the confidence of all hopes." During such a<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span> +happy period "it is a luxury to breathe the breath of +life."</p> + +<p>To drown their sorrows in forgetfulness, the Hindoos +use a slight intoxicating beverage made of hemp leaves on +this particular occasion. Every one that comes to visit—and +there must be a social gathering—or is present, is treated +with this diluted beverage and sweets. Even the most innocent +and simple females for once in a year are tacitly allowed +to use it, but very sparingly. One farthing's worth of +hemp leaves, or about one ounce, suffices for fifty persons or +more, so that it becomes almost harmless when so copiously +diluted. But those who have imbibed a taste for English +wines and spirits always indulge freely on this occasion, +giving little heed to temperance rules and lectures. It is +"<i>Bijoya</i>" and drinking to excess is justifiable.</p> + +<p>It would not be proper to close this subject without +saying a few words about the national excitement which the +approach of this festival produces, and the powerful impetus +it gives to trade in general. It has been roughly estimated +that upwards of a crore of Rupees (£10,000,000) is spent +every year in Bengal on account of this festival. Every +family, from the aristocracy to the peasant, must have new +clothes, new shoes, new every thing. Men, women, children, +relatives, poor acquaintances and neighbours, nay beggars +must have their holiday dress. Persons in straitened circumstances, +who actually live from hand to mouth, deposit +their hard-earned savings for a twelvemonth to be spent on +this grand festival. Famished beggars who drag a miserable +existence all their lives, and depend on precarious alms to keep +their body and soul together all the year round, hopefully +look forward to the return of this anniversary for at least a +temporary change in their rags and tatters. Hungry Brahmins, +whose daily avocation brings them only a scanty allowance +of rice and plantain, cheerfully welcome the advent of<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> +"<i>Ma Doorga</i>" and gratefully watch the day when their empty +coffer shall be replenished. Cloth merchants, weavers, braziers, +goldsmiths, embroiderers, lace-makers, mercers, haberdashers, +carpenters, potters, basket-makers, painters, house-builders, +English, Chinese and Native shoemakers, ghee, sugar and +corn merchants, grocers, confectioners, dealers in silver and +tinsel ware, songsters, songstresses, musicians, hackney carriage +keepers, Oorya bearers, hawkers, pedlars and such +dealers in miscellaneous wares, all look forward to the busy +season when their whole year's hopes shall be realised by +bringing lots of Rupees into the till. To a man of practical +experience in business matters, as far as the metropolis of +British India is concerned, it is perhaps well known that the +"Trades" because of the Doorga Poojah make <i>more</i> in one +month than they can possibly make in the remaining eleven +months. From the first week in September to the middle +of October, when the Poojah preparations are being actually +made by the Hindoos, when they, frugal as they assuredly +are, once in a twelvemonth, loosen their purse strings, when +the accumulated interest on Government securities is drawn, +when all the arrears of house rent are peremptorily demanded, +when remittance from the distant parts of the country arrives, +when in short, rupees, annas and pice, are the "Go" of the +inhabitants, the shopkeepers make a display of their goods +as best they can. From sunrise to ten o'clock at night the +influx of customers continues unabated, extra shops are +opened and extra assistants employed, the shopkeepers +themselves have scarcely leisure enough to take a hasty meal +a day, and each day's sales swell the heart of the owner. +The thrifty and economical Provincial, who loves money as +dearly as the blood that runs through his veins, leisurely +makes his sundry purchases before the regular rush of customers +begins to pour in. He has not only the choice of a +large assortment, and the "pick," of a new investment, but<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span> +gets the benefit of a reasonable price, because the shopkeeper is +not hard and tenacious in the early stage of the Poojah sale. +As each day passes, and novelties are exposed for public +inspection, the shopkeeper raises his prices according to increasing +demand. The effeminate and extravagant Baboo +of the City, who does not worship Mammon half so devoutly +as his country brother, does not mind paying a little too +much for his "whistle," because he is large hearted and liberal +minded. His more frequent intercourse with Englishmen +has taught him to look upon money as "filthy lucre." He is +not calculating, and hence he defers making his purchases till +the eleventh hour, when, to use a native expression, "the shopkeeper +cuts the neck with one stroke."</p> + +<p>About one-fifth of the Hindoo population of Calcutta +consists of people that are come from the contiguous villages +and pergunnas of the Presidency Division; these men live in +Calcutta solely for employment, keeping their families in the +country where they have generally small farms of their own +which yield them enough produce in the shape of rice, pulses, +cereals, vegetables, &c., to last them throughout the year, +leaving, in some instances, ample surplus stock, with which +and a few milch cows as well as tanks, they husband their +resources with the greatest frugality, and enjoy every domestic +comfort and convenience. They do not care for Davie +Wilson's biscuits and sponge-cakes, or a glass of raspberry +ice-cream or Roman Punch on a summer day; their bill of fare +is as short and simple as their taste is primitive. These men +make their Poojah purchases much earlier than their brethren +in the city, simply because they have to start for home as +soon as the public holidays commence on the eve of the +fourth day of the increase of the moon. If the Indian Railways +have benefited one class of the people more than +another, it is these men who should be thankful for the boon. +If the East Indian and Eastern Bengal Railway Companies'<span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span> +coaching receipts are properly examined for two days, <i>viz.</i>, +the fourth and fifth days of the new moon or the beginning +of the Doorga Poojah holidays, they will certainly exhibit an +incredibly large amount of receipts from third class carriages. +Indeed it has been rather facetiously remarked by town's people +that Calcutta becomes much lighter by reason of the exit +of country people during the Doorga Poojah holidays, but +then the return of the former to their home from the Moffussil +should be also taken into the account. On a fair calculation, the +outgoing number far exceeds the incoming proportion. It +should also be observed that the list of purchases of the former +embraces a greater variety of items than that of the latter. +Their mothers, wives, daughters and sisters, not to speak of +the male members of the family, being absent in the country-house, +the want of each and every one must be supplied. +Articles for domestic consumption in a Hindoo family are +in the greatest requisition. Looking-glasses, combs, <i>áltá</i>, <i>sidoor</i> +or China vermillion, <i>ghoomsi</i> (string round the loins), scented +drugs for ladies' hair, black powder for the teeth, soap, pomatum, +otto of rose, rose water, wax candles, <i>sidoorchoobry</i> +(toilet box made of small shells), silk, thread, wool, carpets, +spices of all sorts both for the betel and the kitchen, betel-nuts, +cocoanut oil for ladies' hair, sugar-candy, almonds, raisins, +Cabul pomegranates, Dacca, Santipore and English made <i>dhooties</i>, +<i>oorunees</i> (sheets), <i>sarees</i> (lady's apparel), silk handkerchiefs, +silk cloth, Benares embroidered cloth, satin and velvet +caps, lace, hose, tinsel ornaments for the images, English +shoes and sundries, constitute the catalogue of their purchases. +This explains their going into the Bazar early and accounts +for their extra expenditure on the score of luxuries and superfluities +of life, but the reader should bear in mind that such +extravagance is indulged in only once a year. Generally esteemed +as these people are for their saving qualities, frugal, +simple and abstemious habits, an annual departure from the established<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span> +rule is not unjustifiable. The rich classes, as will +be evident from what has been said, spend enormous sums in +making their fashionable purchases on this occasion.</p> + +<p>From the foregoing details it is easy to infer that the +Doorga Poojah anniversary presses heavily on the limited +resources of a Hindoo family. A rich man experiences little +difficulty in meeting his expenses, but the middling and the +humbler classes, who comprise nine-tenths of the population, +are put to their wits' end to make both ends meet. They are +sometimes obliged to solicit the pecuniary aid of their rich +friends to enable them to get over the <i>Doorga</i> difficulty. It +is, perhaps, not generally known that during this popular +festival, or rather before it, when all Bengal is in a state of +social and religious ferment, when money must be had by +fair means or foul, not a few unfortunate men, chiefly libertines +and rakes, deliberately commit frauds by forging +cheques, drafts, and notes, which eventually lead them into the +greatest distress and disgrace. Besides the high price of +clothes and of all descriptions of eatables, every family must +have a month's provision to carry them through the period +during which no money is forthcoming.</p> + +<p>I had almost forgotten to say anything about the annual +gratuity which the Brahmins of Bengal obtain on the occasion +of this festival. From time immemorial, when orthodox +Hindooism was in the ascendant, the Brahmins not only advanced +their claims, as now, to all the offerings made to gods +or goddesses, small or great, but established a rule that every +Hindoo, whose circumstances would permit it, should give +them individually, one, two, four, or five Rupees at the return +of this festival. Every respectable Hindoo family, even now-a-days +when heterodoxy is rampant in all the great centres +of education, has to give ten, fifteen, twenty-five, or fifty +Rupees to Brahmins. Rich families give much more. So +very tenacious are the Brahmins of this privilege that even<span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span> +if they earn one hundred Rupees a month by employment +they will not forego a single Rupee once a year on this occasion, +seeing they claim it as a birthright.</p> + +<p>These men have studied human nature, but they have +built their hopes of permanent gain on the baseless fabric +of a hollow superstition, which is destined, through the progress +of improvement, inevitably to fall into decay. It is +too late to retrieve the huge blunder of laying a false foundation +for their gains.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span></p> + +<h2>IX.</h2> + +<h3>THE KALI POOJAH FESTIVAL.</h3> + + +<p>In Bengal, next to the Doorga Poojah in point of importance +stands the Kali Poojah, which invariably +takes place on the last night of the decrease of the +moon, in the month of Kartik (between October and November). +She is represented as standing on the breast of her husband, +Shiva, with a tongue projecting to a great length. She +has four arms, in one of which she holds a scimitar; in another, +the head of a giant whom she has killed in a fight, the third hand +is spread out for the purpose of bestowing blessing, while by +the fourth, she welcomes the blessed. She also wears a necklace +of skulls and has a girdle of hands of giants round her +loins. To add to the terrific character of the goddess, she +is represented as a very black female with her locks hanging +down to her heels. The reason ascribed for her standing on +the breast of her husband, is the following: In a combat +with a formidable giant called Ruckta Beeja, she became so +elated with joy at her victory that she began to dance in the +battle-field so frantically that all the gods trembled and deliberated +what to do in order to restore peace to the earth, +which, through her dancing was shaken to its foundation. +After much consultation, it was decided that her husband +should be asked to repair to the scene of action and persuade +her to desist. Shiva, the husband, accordingly came down, +but seeing the dreadful carnage and the infuriated countenance +as well as the continued dancing of his wife, who could +not in her frenzy recognise him, he threw himself among the +dead bodies of the slain. The goddess was so transported +with joy that in one of her dancing feats she chanced to +step upon the breast of her husband, whereupon the body<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span> +moved. Struck with amazement she stood motionless for a +while, and fixing her gaze at length discovered that she had +trampled on her husband. The sight at once restored her +feminine modesty, and she stood aghast feeling shocked at the +unhappy accident. To express her shame, she put out her +tongue and in that posture she is worshipped by her +followers.<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a></p> + +<p>Her black features, the dark night in which she is worshipped, +the bloody deeds with which her name is associated, +the countless sacrifices relentlessly offered at her altar, the +terrific form in which she is represented, the unfeminine and +warlike posture in which she stands, and last but not least, the +desperate character of some of her votaries, invest her name +with a terror which is without a parallel in the mythological +legends of the Hindoos. The authors of the Hindoo mythology +could not have invented in their fertile imagination a +sanguinary character more singularly calculated to inspire +terror<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a> and thereby extort the blind adoration of an ignorant +populace. About seven hundred years ago, a devoted follower +of this goddess, named Agum Bagish, proclaimed +that her worship should be performed in the following manner: +The image is to be made, set up, worshipped and destroyed +on the same night. It is a <i>nishi</i> or midnight Poojah on the +darkest night of the month, so that not a single soul from +outside could know it. He strictly observed this rule while +he was alive, and it was said that Rajah Krishnu Chunder +Roy of Kishnaghur followed his example for some time. +Baboo Obhoy Churn Mitter of Calcutta and Bhobaney Churn +Mookerjee of Jessore also tried to observe the rule prescribed +above, but as it has been alleged the spirit of secret devotion +forsook them after a little while. They reverted to the general<span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span> +custom of worshipping the goddess on the darkest night in +Kartik, inviting friends and making pantomimic exhibitions.</p> + +<p>Though her Poojah lasts but one night, the sacrifices of +goats, sheep and buffaloes are as numerous as those offered +before the altar of Doorga. In former times, when idolatry +prevailed universally throughout Bengal and religious belief +of the people therein was firm and unshaken, the splendour +with which the worship of this goddess was performed was +second only, as I have remarked, to that of the Doorga. +Both goddesses, however, still continue to count their votaries +by millions. "The reader may form some idea," says Mr. +Ward, "how much idolatry prevailed at the time when the +Hindoo monarchy flourished from the following circumstance, +which belongs to a modern period, when the Hindoo authority +in Hindoosthan was almost extinct. Rajah Krishnu +Chunder Roy, and his two immediate successors, in the month +of Kartick, annually gave orders to all the people over whom +they had a nominal authority to keep the <i>shyma</i> festival, and +threatened every offender with the severest penalties on non-compliance. +In consequence of these orders, in more than ten +thousand houses in one night, in the Zillah of Kishnaghur, the +worship of this goddess was celebrated. The number of +animals destroyed could not have been less than ten thousand."</p> + +<p>Kali, like Doorga, Siva, Vishnu and Krishna, is the guardian +deity of many Hindoos, who daily offer their prayers +to her both in the morning and evening. Several, who possess +great wealth and know not how to employ it better, dedicate +temples to her service and consecrate them with +ample endowments. In the holy City of Benares, there still +exists a Kali shrine where hundreds of beggars are daily fed +at the expense of the founder, the late Rani Bhobaney of +Nattore. Nearly a hundred and fifty years ago, Raja Ramkrishna +erected a temple at Burranagore, about six miles north +of Calcutta, in honor of this goddess, and spent upwards of a<span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span> +lakh of Rupees when it was first consecrated. He endowed +it with a large revenue for its permanent support, so that any +number of religious mendicants who might come there daily +could be easily fed. In his prosperous days, this rich zemindar +paid an annual revenue of fifty-two lakhs of Rupees to +the East India Company. Unfortunately the family has +since been reduced to a state of poverty, and the temple is +a heap of ruins. The endowment, like most other endowments +of this nature, disappeared soon after the death of the founder. +The Rajah of Burdwan's endowment of this kind still endures, +and promises to enjoy a longer lease of life.</p> + +<p>The name of Kali, be it observed, is more extensively +used than either that of Doorga or Shiva. Whenever a +Native Regiment is to march or set out on an expedition the +stereotyped acclaim is,—"<i>Kali Maikey Jay</i>," "victory to +mother Kali." When the evening gun is fired in any of the +military stations, the almost involuntary exclamation is, +"<i>Jay Kali Calcutta Wallee</i>." Nor is her worship less universal +than her fame. On the last night of the decrease of +the moon in Kartik, every family in Bengal must worship her +though in a somewhat different shape. Every family, rich +or poor, Brahmin or Soodar, must celebrate the Lucki or +Kali Poojah before the sacred <i>Reck</i> of <i>dhán</i> or paddy, +which in the estimation of a Hindoo is a valuable heritage.<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a> +Several incidents connected with this religious festival are +worth recording. In the Upper and Central Provinces, as +in the South of Hindoostan, it is called the <i>Dewallee</i> Festival. +Though the image is not set up, yet the Hindoo and +Parsi inhabitants observe the holiday by opening their new +year's account on that day. Illuminations, fireworks and all +sorts of festivities mark the day. To try their luck for the +next year, almost all Hindoo merchants and bankers indulge<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span> +in gambling that night, and large sums are sometimes at +stake on the occasion. In Calcutta, where gambling is +strictly prohibited, the law is shamefully violated on that +dark night. This does not imply any reflection on the vigilance +of the Police, because the game is carried on surreptitiously. +The Parsi merchants who deal in wines and stores +throw open their shops and treat their European customers +free of cost on that particular day. Their brethren in Bengal +are, however, not so liberal to their customers, simply because +it is not their new year's day. In Calcutta and all over +Bengal the night is remarkable for illumination,<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a> fireworks, +feasting, carousing and gambling. There is a time-honored +custom among the people to light bundles of <i>paycáttee</i> or +faggots that night. As is naturally to be expected the children +take a great delight in such pastimes. At the close of +the Poojah a servant of the house takes a <i>Koolow</i> or winnowing +fan and a stick with which he beats and sings "Bad luck +out" and "Good luck in."<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a></p> + + +<p>Kali is also the guardian deity of thieves, robbers, <i>thugs</i> +and such like desperate characters. Before starting on +their diabolical work, they invoke her aid to protect them +from detection and punishment. The supposed aid of the +goddess arms them with courage and leads them to commit +the most atrocious crimes. When successful they come and<span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span> +offer sacrifices of goats, spirituous liquors and other things, +under an impression that the superintending power of the +goddess has shielded them from all harm. But the unbending +rigor of the British law has almost entirely dissipated +the delusion. Many an infamous dacoit in Bengal has +confessed his guilt on the scaffold, lamenting that "<i>Ma Kali</i>" +had not protected him in the hour of need. The notorious +"Rugho Dacoit" of Hooghly, whose very name terrified a wayward +child into sleep, made fearful disclosures as to the +originating cause of his numerous crimes. Some forty years +ago there lived in Calcutta a very respectable Hindoo gentleman, +by name Rajkissore Dutt, who was a very great devotee +of this goddess. Every month, on the last night of the +decrease of the moon, he, it was said, used to set up an +image of this goddess, and adorned her person with gold +and silver ornaments to the value of about one thousand +Rupees which were afterwards given to the officiating priest. +On the annual return of this grand Poojah in the month of +Kartik, he used to give the goddess a gold tongue, and decorate +her four arms with divers gold ornaments to the cost of +about three thousand Rupees, and his other expenses amounted +to another six or seven thousand. For a number of +years he continued to celebrate the Poojah in the above +magnificent style, his veneration becoming more intensified +as his wealth increased. He established a Bank in Calcutta +called the "India Bank," which circulated notes of its own to +a considerable amount. A combination was formed among +a few influential Natives, whose names I am ashamed to +mention, and a well concocted system of fraud was organised. +Through one, Dwarkey Nath Mitter, a son-in-law of +Rajkissore, Company's Paper or Government Securities to the +amount of about twenty Lakhs of Rupees were forged and +passed off as genuine on the public. But as fraud succeeds +for a short while only, the gigantic scheme was soon discovered,<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span> +and the delinquent was tried, convicted and sentenced +to transportation for life to one of the Penal Settlements +of the East India Company, where he lived for several +years to rue the consequences of his iniquitous conduct. +His eldest son told the writer that his father concealed in a +wall of one of the rooms of his house Bank notes for +upwards of a Lakh of Rupees. When the search of the +Police was over he opened the part of the wall and to his utter +disappointment found all the notes crumbled to pieces, and +become a small bundle of rotten paper of no earthly use to +any one. Thus was iniquity rightly punished. No wonder that +the deep faith of Rajkissore in the goddess Kali did not avail +him in the hour of danger. His flagitious career commenced +by a blind devotion to his guardian deity, culminated in a +gigantic forgery, and closed with transportation and infamy.</p> + +<p>It is generally known that there exists a temple of this +goddess in the suburbs of Calcutta, which has long been celebrated +for its sanctity. The place is called Kali Ghat, about +four miles south of Government House. It is not exactly +known when this temple was first built. The probable conjecture +is that some three hundred years ago a shrewd and +far-seeing member of the sacerdotal class, observing the great +veneration in which the goddess was held among the Hindoos +of those days, erected a temple to the image and gave the place +a name after her, the renown of which, as Calcutta grew in +importance, gradually spread far and wide. To perpetuate +the holy character of the shrine, and to consecrate it by +traditional sanctity, the following story was given out, in the +truth of which the generality of the orthodox Hindoos have a +firm belief. In time out of mind, when the Suttee (Doorga) +destroyed herself on the <i>Trisool</i> (three edged weapon), one of +her fingers was said to have fallen on the spot on which the +temple now stands and in whose recess the priests pretend it is +still preserved. Hence the sacred character of the shrine,<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span> +which still attracts thousands of devotees every year from all +parts. In popular estimation from a religious point of view +she does not yield much to the Juggernauth of Orissa, the +Bisseshur of Benares, the Krishna of Brindabun, the Gyasoor +of Gya, and the Mahadeb of Buddinauth. Fortunately for the +site of the temple, which is in close proximity to the metropolis +of British India, and until recently was in the immediate +neighbourhood of the highest Appellate Court (Suddur +Dewanny Adawlut) independently of its bordering on the +<i>Addigunga</i> (the original sacred stream of Ganges), it has +always drawn the wealthiest and poorest portions of the +Hindoo community. Had the offerings in gold, silver and in +kind fallen to the share of one priest, it is not too much to say +that he would long before this have been as rich as the Juggut +Sett (Banker of the world) of Moorshedabad, who was reputed +to have been worth upwards of fifteen <i>crores</i> of Rupees.</p> + +<p>Wealthy Hindoos, when on a visit to Kali Ghat, +expend from one to fifty thousand Rupees on the worship +of this goddess, in the shape of valuable ornaments, silver +plate, dishes &c., sweetmeats and food for a large number of +Brahmins, and small presents to thousands of beggars, +besides numerous sacrifices of goats, sheep and buffaloes, +which make the space before the temple swim with blood. +The flesh of goat, and sheep is freely used by the <i>saktá</i> class +of Hindoos when offered to Kali and Doorga, but they +would never use it without such an oblation. It is otherwise +called <i>brithá</i> or unsanctified flesh, which is altogether quite +unfit for the use of a religious Hindoo. But the progress +of English education has made terrible inroads on the religious +practices of the people, at least of the rising generation.<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a> +The following description of the Kali or <i>Shyma</i><span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span> +Poojah given by Mr. Ward will serve to convey to the +reader some idea of the nature of the festival.</p> + +<p>"A few years ago," says he, "I went to the house of +Kali Sunkur Ghose at Calcutta, at the time of the Shyma +festival, to see the animals sacrificed to Kali. The +buildings where the worship was performed were raised on +four sides, with an area in the middle. The image was +placed at the north end with the face to the south; and the +two side rooms, and one of the end rooms opposite the +image, were filled with spectators: in the area were the +animals devoted to sacrifice, and also the executioner, with +Kali Sunkur, a few attendants, and about twenty persons +to throw the animal down and hold it in the post, while the +head was cut off. The goats were sacrificed first, then the +buffaloes, and last of all, two or three rams. In order to +secure the animals, ropes were fastened round their legs; they +were then thrown down, and the neck placed in a piece of +wood fastened into the ground and open at the top like the +space betwixt the prongs of a fork. After the animal's neck +was fastened in the wood by a peg which passed over it, +the men who held it pulled forcibly at the heels, while the +executioner, with a broad heavy axe cut off the head at one +blow; the heads were carried in an elevated posture by an +attendant, (dancing as he went) the blood running down him +on all sides, into the presence of the goddess. Kali +Sunkur, at the close, went up to the executioner, took him in +his arms, and gave him several presents of cloth, &c. The +heads and blood of the animals, as well as different meat +offerings, are presented, with incantations, as a feast to the goddess, +after which clarified butter is burnt on a prepared altar of +sand. Never did I see men so eagerly enter into the +shedding of blood, nor do I think any butchers could +slaughter animals more expertly. The place literally swam +with blood. The bleating of the animals, the numbers slain,<span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span> +and the ferocity of the people employed, actually made me +unwell, and I returned about midnight, filled with horror +and indignation." In the foregoing account, Mr. Ward has +omitted to say anything about the nocturnal revelry with which +the festival is in most instances accompanied. I have witnessed +scenes on such occasions, which are too disgusting to be +described. Not only the officiating priest and the spiritual +guide, but all the members of the family and not a few of +the guests partake of the spirituous liquors offered to the +goddess, and in a state of intoxication sing <i>Ramprasadi</i> +songs befitting the occasion. The festival closes with orgies +such as are observed in the worship of Bacchus. There are, +however, a few honorable exceptions to the rule, who, though +they perform the worship of this goddess, yet altogether +abstain from drinking. The goddess, Kali, is their guardian +deity, they worship her daily, but are known never to touch +a drop of wine. They attribute to her all the worldly +prosperity they enjoy and look to her for everlasting blessedness. +Such men have no faith in the common drunken +motto, "<i>Bharey ma Bhobaney</i>," mother <i>Bhobaney</i> (another +name of Kali) is in the cup. But the grand characteristic +of this and similar festivals which are annually recurring +is, as I have already mentioned, "the wine, the fruit and the +lady fair."</p> + +<p>"Even <i>bacchanalian</i> madness has its charms."</p> + +<p>But to return to the priests of Kali Ghat.—As time +rolled on, their descendants multiplied so rapidly that it soon +became necessary to allot a few days only in the year to +each of the families, and on grand occasions, which are not +a few, the offertories are proportionately divided among the +whole set of the sacerdotal class. Thus it has now become +a case of what a Hindoo proverb so aptly expresses: "The +flesh of a sparrow divided into a hundred parts," or infinitesimal +quantities.</p> +<p><span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span></p> + +<p>God has so constituted man that he can find little or no +enjoyment in a state of inactivity. The proper employment +of time, therefore, is essentially necessary to the +progressive development of our powers and faculties, the +non exercise of which must needs induce idle and vicious +habits. No bread is sweet unless it is earned by the sweat +of our brow. The Haldars (priests) of Kali Ghaut having +no healthy occupation in which to engage their minds, and +depending for their sustenance on a means which requires +neither physical nor mental labor, have inevitably been led +to adopt the Epicurean mode of life, which says, "eat, drink +and be merry." This habit is further confirmed by the +peculiar nature of the religious principles which the worship +of this goddess enjoins. Certain texts of the Tantra Shaster +expressly inculcate that without drinking the mind is not +properly prepared for religious exercise and contemplation. +The pernicious effects of such a monstrous doctrine are sufficiently +obvious. It has been said that not only the men but +the women also are in the habit of drinking. As a necessary +consequence the vicious practice has not only enervated their +minds but made their "wealth small and their want great." Disputes +often arise between the worshippers and the priests of the +temple respecting the offerings and the proper division of +the same, the latter often claiming the lion's share which the +former are unwilling to submit to. Gross lies are sometimes +told in the presence of the goddess in order to secure to the major +portion of the offerings in the interests of the worshippers—an +expedient which the notorious rapacity of the officiating +Brahmins imperatively demands. Surrounded by an atmosphere +densely impregnated with the miasm of a false religion +and a corrupt morality, the ennobling thought of a true +God and the moral accountability of man never enters their +minds. The chief end and aim of their life is to impose on +the credulity of their blind votaries, and thereby pander to<span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span> +their unhallowed desires and selfish gratification. Nor can +they rise to a higher and purer sphere of life because from +their childhood they are nurtured in the cradle of error, +ignorance, indolence and profligacy. Who can contemplate +the effects of their impure orgies on the eighth, ninth, fourteenth +and fifteen nights of the increase and decrease of the +moon without being reminded of the saturnalia of the Greeks?<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a> +If a sober-minded man were to visit the holy shrine of Kali +Ghat on one of these nights, he would doubtless be shocked at +the unrestrained debauchery that runs riot in the name of +religion. The temple, no less than the private domicile of the +priests, presents an uninterrupted scene of bacchanalian revelry, +which is unspeakably abominable. Men deprived of a +sense of shame, and women of decency and morality, mingle +in the revels, and the result is that all the cherished +notions of the better part of humanity are at once put to +flight. It is painful to reflect that notwithstanding the progress +of enlightenment in the great centre of Indian civilization, +people still cling to the adoration of a blood-thirsty +goddess, and to the support of a depraved class of priests. +The sacrifices of goats that are daily offered before the altar +of Kali being too numerous for local consumption, are sold to +outside customers much in the same manner as fruits and +vegetables are brought from the neighbouring villages into<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> +the market. On Saturday the sale is larger than on the other +week days, because that night is specially dedicated to the +worship of Bacchus, Sunday affording a respite from work. +But the sale of Kali Ghat goat meat has of late been much +interfered with by the establishment of rival shrines in +several parts of Calcutta, where a pound is to be had for +three annas. The owners (mostly prostitutes and drunkards) +of these pseudo-goddesses, vulgarly called <i>Kasháye</i> or butcher +Kali, sacrifice one or two goats every morning without any +ceremony, except on Saturday when the number is doubled +to meet increased requirements. Thus a regular and profitable +butcher's trade is openly carried on in the name of the +goddess, and the generality of the <i>Sakta</i> Hindoos feel no +religious scruples in using the meat which is thus sanctified. +The comparative ease with which flesh is now obtained in +Calcutta has tended, in no small degree, to encourage habits +of drinking among a proverbially abstemious race of men; +it being the popular impression that meat neutralises the +effects of spirituous liquors.<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a></p> + +<p>Many images of Kali which have from time to time been +set up in and about Calcutta, ostensibly for religious but practically +for secular purposes, in imitation of the unrivalled prototype +at Kali Ghat, have acquired unenviable celebrity, and +been made subservient as a source of income to the owner +and the officiating priests, who fatten on the offerings made to +the goddess in the shape of money and provisions. Thus, for +instance, the <i>Sidhassurry</i> or Kali of Nimtollah obtains a few<span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span> +Rupees daily from such Hindoos as are carried to the riverside +to breathe their last, independently of the small presents +made at all hours of the day, especially in the mornings and +evenings, when the crowd assembles. It is amusing to observe +the complaisance with which a Brahmin gives a consecrated +<i>Billaputtra</i> or flower to a devotee in return for a Rupee +or so. A shrewd Brahmin, like the ancient Roman soothsayer, +laughs in his sleeves at such stupidity.</p> + +<p>A Sanskrit proverb says that a meritorious work +endures. It keeps alive the name of the founder, and +this vanity furnishes the strongest stimulus to the endowment +of works of a religious character, and of public +utility. It is, however, a painful fact that the nature and +character of such endowments is, in most cases, lamentably +wanting in the element of stability. Two or three generations +after the death of the founder, the substance of the estate +being impaired, the family is reduced to a state of poverty, the +surviving members, often a set of demoralised idlers, depend +for their support on the usufruct of the <i>Deybatra</i>, originally +set apart for exclusively religious purposes, and placed +beyond the reach of law. In these days the offshoots of +many families are absolutely dependent on this sacred fund +for their subsistence, and the consequence naturally is that +the endowment is frittered away and the work itself inevitably +falls into decay. Thus in process of time both the +fund and the founder's name pass into utter oblivion.<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a></p> + +<p>The following account given by Mr. Ward about the death +of a devotee of this goddess will not be uninteresting. "In +the year 1809, Trigonu Goswamee, a vyuktavudhootu, died +at Kali Ghat in the following manner: Three days before +his death, he dug a grave near his hut, in a place surrounded +by three <i>vilwu</i> trees which he himself had planted. In the +evening he placed a lamp in the grave, in which an offering<span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span> +of flesh, greens, rice, &c., to the shakals was made, repeating it +the next evening. The following day he obtained from a rich +native ten rupees worth of spirituous liquors, and invited a +number of mendicants, who sat drinking with him till twelve +at noon, when he asked among the spectators at what hour it +would be full moon; being informed, he went and sat in his +grave, and continued drinking liquors. Just before the time +for the full moon, he turned his head towards the temple of +Kali, and informed the spectators that he had come to +Kali Ghat with the hope of seeing the goddess, not the +image in the temple. He had been frequently urged by +different persons to visit the temple, but though he had not +assigned a reason for his omission, he now asked what he +was to go and see there: a temple? He could see that from +where he was. A piece of stone made into a face, or the +silver hands? He could see stones and silver any where +else. He wished to see the goddess herself, but he had +not, in this body, obtained the sight. However, he had +still a mouth and a tongue, and he would again call upon +her; he then called out aloud twice, "Kali? Kali?" and +almost immediately died;—probably from excessive intoxication. +The spectators, though Hindoos (who in general +despise a drunkard), considered this man as a great saint, +who had foreseen his own death, when in health. He had +not less than four hundred disciples."</p> + +<p>The various causes which have hitherto conspired to +impart a sanctity to this famous temple are gradually waning +in their influence, but it will be a very long time before the +minds of the mass of the people are completely purified in +the crucible of true Religion, before which superstition and +priestcraft must vanish into air.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span></p> + +<h2>X.</h2> + +<h3>THE SARASWATI POOJAH.</h3> + + +<p>Saraswati is the Hindoo goddess of learning. She +is represented as seated in a water lily and playing +on a lute. Throughout Bengal her worship is celebrated +with more or less pomp on the fifth day of the increase +of the moon, in the Bengali month of Magha or Falgoon +(February). As the popular Shastras reckon the commencement +of spring from this date, the people, especially the +young and gay of both sexes, put on <i>basantee</i> or yellow +garments, and indulge in all sorts of low merriment, manifesting +a depraved and vitiated taste.</p> + +<p>Every Hindoo, young or old, who is able to read and write, +observes this ceremony with apparent solemnity, abstaining +from the use of fish on that day as a mark of reverence to +the goddess. The worship is performed either before an +image of the goddess, or before a pen, ink-bottle and <i>pooti</i> +(manuscript), which are symbolically regarded as an appropriate +substitute for the image. The officiating priest, after +reading the prescribed formula, and presenting rice, fruits, +sweetmeats, flowers, &c., directs the votaries of the goddess +to stand up with flowers in their hands and repeat the +usual service, beseeching her to bestow on them the blessings +of learning, health, wealth, good luck, longevity, fame, +&c. Apart from its idolatrous feature, it is a rather strange +sight to see a number of youths, after going through the +process of ablution and changing their clothes, stand up +before the goddess in a body, and in a devotional spirit address +her in prayer for the blessings above enumerated. Even +apart from its superstitious character, it is decidedly objectionable +on the score of its purely secular tendency, as it<span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span> +makes no allusion whatever to the primary object of all prayer, +<i>viz.</i>, the atonement and pardon of sin and the salvation +of the soul—an element in which the religious ceremonies of +the Hindoos are singularly deficient.</p> + +<div class="poem"> +<span class="i0">"Life is real, life is earnest,</span><br /> +<span class="i0">And the grave is not its goal;</span><br /> +<span class="i0">'Dust thou art, to dust returnest,'</span><br /> +<span class="i0">Was not spoken of the soul."</span><br /> +</div> + +<p>It was reported of Sir William Jones that when he +studied Sanskrit, he used to place on the table a metal image +of this goddess, evidently to please his Pundit. Let it not +be inferred from this that he advocated the continuance of +idolatry; far from it, but even in appearance to acquiesce in +homage to an idol made of clay and straw is to withhold from +the Most High the reverence, gratitude and obedience due +to Him alone. The early formation of a prayerful habit +divested of any idolatrous feature will always exercise a +healthy religious influence on the mind in maturer years.</p> + +<p>In every <i>chatoospati</i> or school, the Brahmin Pundit and +his pupils worship this goddess with religious strictness. +The Pundit setting up an image, invites all his patrons, neighbouring +friends and acquaintances on this occasion. Every +one who attends must make a present of one or a half Rupee +to the goddess, and returns home with the hollow benediction +of the Brahmin. To so miserable a strait have the learned +Pundits been reduced of late years, that they anxiously +look forward to the anniversary of this festival as a small +harvest of gain to them, as the authoritative ministers of +the goddess. They make from fifty to one hundred Rupees +a year by the celebration of this Poojah, which keeps them +for six months; should any of their friends fail to make +the usual present to the goddess, they are sure to come and +demand it as a right.<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a></p> +<p><span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span></p> +<p>Females are not allowed to take a part in the worship of +this goddess, simply because the great lawgiver of the country +has denied them this privilege. They, however, now-a-days +read and write in spite of the traditional prohibition, +but are religiously forbidden to say their prayer before the +goddess, though she is herself an embodiment of their sex. +It is quite obvious that feelings of lamentable debasement +arise in their hearts at the annual recurrence of this festival, +strongly reminding them of the unhealthy, unnatural ordinance +of their great lawgiver.</p> + +<p>The day following the Poojah, the women are not permitted +to eat any <i>fresh</i> prepared article of food, but must be +satisfied with stale, cold things, such as boiled rice and boiled +pease with a few vegetables, totally abstaining from fish, +which they cannot do without on any other day. Taking place +on the sixth day of the increase of the moon, this part of the +festival is called <i>Situl Shasthi</i> as enjoining the use of cold food.</p> + +<p>As a mark of homage to the goddess, the Hindoos do +not read or write on that day. Hence the day is observed +as a holiday in public and mercantile offices where the +clerks are mostly Hindoos. Should any necessity arise they +write in red ink, as all the inkstands in the household are +washed out and placed before the goddess for annual consecration. +They are, however, not prevented from attending +to secular business on this occasion. Unlike the sanguinary +character of the Poojahs of Doorga and Kali, no bloody sacrifices +are offered to this gentle goddess, but as regards rude +merriment, the one in question does not form an exception +to the others. Revelry and unbecoming mirth are the grand +characteristics of this as indeed of almost every other Hindoo +festival. It is sickening to reflect how indecency and immorality +are thus unblushingly countenanced under the sacred +name of religion.</p> +<p><span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span></p> + +<p>Loose women celebrate this festival, and keep up dancing +and singing all night in a bestial state of intoxication +to the utter disgust of all sober-minded men. The +Moharajah of Burdwan used to expend large sums of money +on this occasion, engaging the best dancing girls of the metropolis +and illuminating and ornamenting his palace in a +splendid style, besides giving entertainment to his English +and Native friends. Vast multitudes of people from Calcutta +still resort to his palace and admire the profuse festoons of +flowers and the yellow appearance of everything, indicative +of the advent of spring,—a season which, according to popular +notion, invites the mind to indulge in licentious mirth. +It is needless to enumerate farther the many obscenities practised +in songs and actions on this occasion.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span></p> + +<h2>XI.</h2> + +<h3>THE FESTIVAL OF CAKES.</h3> + + +<p>On the annual commemoration of this popular festival +in Bengal, which is analogous to the English +"Harvest home," the people in general, and the +agricultural classes in particular, manifest a gleeful appearance, +indicative of national demonstrations of joy and mirth. It +takes place in the Bengalee month of <i>Pous</i> or January, following +immediately in the wake of the English Christmas and +New year's day. With the exception of the upper ten thousand, +almost all men, women and children alike participate +in the festivities of the season, and for three succeeding days +are occupied in rural pastimes and gastronomical enjoyment. +The popular cry on this occasion, is—"<i>Awoynee</i>, <i>Bownee</i>, <i>teen +deen</i>, <i>pittaey</i>, <i>bhat</i>, <i>khawnee</i>," "the <i>Pous</i> or <i>Makar Sankranti</i> is +come, let three days be passed in eating cakes and rice," +accompanied by a supplementary invocation to the goddess +of Prosperity (Lukshmee) that she may afford her votaries +ample stores so that they may never know want. As the +outward manifestation of this internal wish, they tie all their +chests, boxes, beddings, the earthen cooking pots in the +kitchen, as well as those in the store-house containing their +food grains, and in fact every movable article in the house, +with shreds of straw that they may always remain intact. The +origin of this festival is involved in obscurity, but tradition +says that it sprung from the general desire of the people +engaged in agricultural pursuits to celebrate the last day of +<i>Pous</i>, and two succeeding days, in eating what they most +relish, cakes of all sorts, to their hearts' content, after having +harvested and gathered their corn and other food grains,<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span> +which form the main staff of their life. Whatever may have +been the origin of this festival, it is evident that it does not +owe its existence, like most other Hindoo festivals, to priestcraft. +The idea is good and the tendency excellent. After +harvesting and gathering the fruits of their labour, on which +depend not only their individual subsistence throughout the +year, but the general prosperity of the country by the development +of its resources, the husbandmen are well entitled to +lay aside, for a short while, the ploughshare, and taking +three days' rest, spend them in rural amusements and +festivities amid their domestic circle. All this tends, in no +small degree, to awaken and revive dormant feelings of love +and friendliness by mutual exchange of invitations as well as +of good fellowship. Their incessant toil in the field during +the seven previous months, their intense anxiety on the score +of weather, carefully noting, though not with the scientific +precision of the meteorological reporter, deficient and plenteous +rainfall, and apprehending the destructive October gale, +when the ears of corn are almost fully developed, their constant +watchfulness for the prevention of theft and the destruction +of the crops by cattle, their unceasing weeding out of +troublesome and useless plants and <i>cassay</i> grass, sometimes +wading in marshy swamp or mire knee deep, and their incessant +anxiety for the due payment of rent to the zemindar, or +perhaps of interest to the relentless money lender, are sources +of uneasiness that do not allow them a moment's peace of +mind. Should they, by way of relaxation, cease to work for +three days in the year, they are not to be blamed for laziness +or supineness. The question of a good harvest is of such +immense importance to an agricultural country like India, +that when the god, Ram Chunder, the model king, visited his +subjects in Oude, the first thing he asked them was about the +state of the crops, and when the enquiry was favorably +answered, his mind was set at rest, and he cheerfully unfolded<span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span> +to them the scheme of his future Government.<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a> Physically +and practically considered, temporary cessation from labor +is indispensable to recruit the energy of the exhausted frame +of body, and promote the normal vigor of mind. So in +whatever light this national jubilee is regarded, socially, +morally or scientifically, it is productive of beneficial results, +ultimately contributing to the augmentation of the material +prosperity of the land.</p> + +<p>Some of my countrymen of a fastidious taste look upon +this festival as a puerile and foolish entertainment, because it +possesses no dignified feature to commend it to their attention, +but they should consider that it is free from the idolatrous +abominations and rank obscenity by which most of +the Hindoo festivals are characterised, independently of its +having a tendency to promote the innocent mirth and general +hilarity of the masses, whose contentment is the best test +of a good government and of a generous landed aristocracy.</p> + +<p>So popular is this festival amongst the people that the +Mussulmans have a common saying to the effect, that their +<i>Eed</i>, <i>Bakrid</i> and <i>Shub-i-Barat</i>—three of their greatest +national festivals—are no match for the Hindoo <i>Pous Sakrad</i>.</p> + +<p>Our children and women in the city, whose minds +are so largely tinctured with an instinctive regard for +all festivities, share in the general excitement. On +this occasion, exchanges of presents of sweetmeats, +cloths, jaggery, ghee, flour, oranges, cereals, cocoanuts, +balls of concentrated milk, vegetables, spices, sugar, almonds, +raisins, etc, are made between relatives in order<span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span> +that they may be enabled to solemnise the cake festival +with the greatest <i>éclat</i>. In respectable families, the women +cheerfully take the trouble of making these preparations, +instead of trusting them to their female cooks, because +male cooks are no adepts in the art. So nicely are these +cakes made and in such variety, that the late Mr. Cockerell, +a highly respected merchant of this City, used every +year to get an assortment from his Baboo and invite his +friends to partake of them; and notwithstanding the proverbial +differences of taste, there are few who would not +relish them.</p> + +<p>The boys in the many pátshálás or primary schools +around Calcutta, annually keep up this festival in a splendid +style. The more advanced form themselves into a band +of songsters, and, attended by bands of musicians with all +the usual accompaniments of flags, staves, etc., proceed in +procession from their respective schools to the bank of the +river Bhagiruttee, singing rhythmically in a chorus all the +way in praise of the holy stream, and of her powers of salvation +in the present <i>Kali Yuga</i>, or iron age. When they reach +their destination they pour forth their songs most vociferously. +They afterwards perform the usual ablutions and return home +in the same manner as they set out from the Pátshálá, regarding +the performance as an act of great merit.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span></p> + +<h2>XII.</h2> + +<h3>The Holi Festival.</h3> + + +<p>The annual return of this festival in honor of the god +Krishna, excites the religious feelings and superstitious +frenzy of the Hindoos not only in Bengal but also in +Orissa, Bombay, and in the Upper Provinces of India. From +time immemorial, it has continued to exercise a very great +influence over the minds of the people at large, so much so that +what the Holi festival is in the Upper Provinces, the Doorga +Poojah is in the Lower Provinces of Bengal, being by far +the most popular and demonstrative in all their leading features. +Though originally and essentially a Hindoo festival +of a religious character, dedicated to the worship of a Hindoo +god, it has subsequently assumed a jubilant phase, drawing +the followers of a different creed to its ranks; hence not a few +Mussulmans in Upper India observe it in a secular sense, +quite distinct from its religious aspect or requirements.</p> + +<p>In Bengal it is called <i>Dole Jattra</i>, or the rocking of the +image of Krishna on its throne. It occurs on the day of the +full moon in the Bengallee month of Falgoon or March, at +the vernal equinox,—a season of the year when all the appetites, +passions and desires of the people are supposed to +be more or less inflamed, and they naturally seek outlets of +gratification. In the Upper Provinces it is known by the +name of <i>Holi</i>, or festival of scattering <i>fhag</i> or red powder +among friends and others. On the previous night the +people both here and in the Upper Provinces burn +amidst music the effigy of an uncouth straw image of a +giant named Maydhasoor, who caused great disturbance among +the gods and goddesses in their hours of meditation and prayer.<span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span> +To put a stop to this unholy molestation the god +Narayan or Krishna destroyed the giant by means of his +matchless valor and skill, and thus restored peace in heaven +as well as on earth. To commemorate this glorious achievement, +the image of the above giant is annually burnt on the +night previous to the <i>Holi</i> festival.</p> + +<p>The religious part of the ceremony, irrespective of its +idolatrous element, is performed in accordance with the original +rules of the Hindoo ritual, which are free from all kinds +of abominations. But the great body of the people, lacking +the vital principle of a pure and true faith and following the +impulse of unrestrained appetites, have gradually sunk into +the depths of corruption,—the outcome of impure imaginations +and of a vitiated taste. In Bengal, the observance +of this festival is not characterised by anything that is violently +opposed to the social amenities of life. Notwithstanding +the many-featured phases and multitudinous requirements +of the Hindoo creed, the peculiarities of this festival are mainly +confined to the worship of the household image, and the +entertainment of the Brahmins and friends. Daubing the +bodies of the guests with red powder in an either dry or liquid +state, and singing songs descriptive of the sports of Krishna +with the milk-maids in the groves of Brindabun, form the +constituent elements of the festival in Bengal. Offerings of +rice, fruits and sweetmeats are made to the god, and its body is +also smeared with red powder by the officiating priest, so as to +render it one with that of its followers. At the close of the ceremony, +the rite of purification is performed, which restores the +image—either a piece of stone or metal—to its normal purity.</p> + +<p>It is a noteworthy fact that in this festival, no <i>new</i> +image made of clay and straw is either set up or thrown +into the sacred stream, as is invariably the case with the other +Hindoo gods and goddesses generally worshipped by the +people of Bengal. Krishna, in whose honor this festival is<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span> +celebrated, has many forms, one of which generally constitutes +the household deity that is worshipped every morning +and evening by the hereditary priest with all the solemnity +of a religious service. A Hindoo who keeps an image of +this god is esteemed more in a religious point of view than +one who is without it. In the popular estimation he escapes +many censures to which a godless Hindoo is often exposed. +Nor is this at all singular. An orthodox Hindoo who offers +up his daily prayer to his tutelar deity is at least more consistent +in his principles, which, as Confucius very justly says, +means Heaven, than one who is tossed about by a wavering +faith in the indistinguishable whirl of life.</p> + +<p>The festival of Dole Jattra or Holi in Bengal, commencing +on the day of the full moon, varies, however, in its +observance as to the day on which it is to be held. Some +celebrate it on the first, some on the second, and some again +on the third, fifth, seventh, ninth day of the dark phase of the +moon. Generally Vaishnaws, or the followers of Krishna, +observe it, though in some cases, the Saktos,—the followers +of Doorga and Kalli—also celebrate it. No bloody sacrifices +are offered on the occasion. Apart from the religious +merit attributed to the ceremonial, it is comparatively a +tame and undemonstrative affair in the Lower Provinces of +Bengal when compared with the sensational excitement with +which it is celebrated in the Upper Provinces. In Orissa +too, it is kept up with great eclat before the shrine of Juggurnauth +and its environs. Thousands and tens of thousands +of pilgrims from a great distance congregate there on this +occasion and offer their oblations to the "stumped" lord of +the world. When the inhabitants of Bengal talk of their +most popular festivals, they pronounce almost involuntarily +the <i>Dole</i> and <i>Doorgutsub</i>, but the latter has long since completely +eclipsed the former. Morally, socially and intellectually +the enlightened Bengallees are assuredly the Athenians<span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span> +of Hindoostan. Their growing intelligence and refined +taste,—the outcome of English education—have imbued +them with a healthier ideal of moral excellence than any +other section of the Indian population throughout the length +and breadth of the land (the Parsis of Bombay excepted). +It is owing to the influence of this superior moral sense +that they do not abandon themselves to the general corruption +of manners obtaining in Upper India during the <i>Holi</i> +festival.</p> + +<p>"Fools make a mock at sin" is a scriptural proverb which +is especially applicable to the inhabitants of the Upper Provinces +on the annual return of this festival. Unlike their +brethren in Bengal they pay greater attention to the secular +than to the religious part of the ceremony. A few days +before the <i>Holi</i>, as if to enkindle the flame of a national +demonstration of a sensational character, they return to the +low, obscene old ballads which constitute a notable feature +of the ceremonial. Week after week, day after day, and hour +after hour, they pour them out almost as spontaneously as a +bird, because they have a perverse propensity for the indulgence +of impure thoughts, and rude, profane mirth, which is an +outrage on common decency and a scandal to a rational being. +Notwithstanding the vigilance of the Police and the stringency +of the Penal Code, these ragamuffins stroll along the public +streets in bands, dance antics and sing obscene songs with +impunity, simply because the major portion of the Native +constables come from the same lower strata of society. Of +course before a European they dare not commit the same +nuisance. Should a luckless female, even old and infirm, chance +to come in their way, they unblushingly assail her with a +volley of scurrilous and insulting epithets much too gross +to be tolerated by a rational being having the smallest +modicum of decorum about him. To give a specimen of +the songs, vulgar as they unquestionably are, would be<span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span> +an act of unpardonable profanation. Even in the Burra +Bazar of Calcutta, where the Up-country Hindoos mostly +reside, excesses and enormities are committed, even in the +full blaze of day, which alike belie reason and conscience, +and ignore the divine part of humanity. Mirth, music +and melody do not form the programme of their amusement, +but a feverish excitement, originating in lust +and leading to criminal excesses, is the characteristic of the +scene. If a sober-minded man were permitted to examine the +Cash Book of a country liquor shop, he would most assuredly +be struck with the enormous receipts of the shopkeeper +during the festive days on this occasion. Bacchanalianism +in all its most detestable forms reigns rampant in almost +every home and purlieu throughout the Upper Provinces. +Every brothel, every toddykhannah, every grog shop, is crowded +with customers from early morning to dewy evening and +later on. An almost incessant volume of polluted and polluting +outcries rises to the skies from these dens of sin, smirching +and vulgarising the brilliant ideals of a holy festival. +The endless chanting of obscene songs, the discordant notes +of the inebriated songsters almost tearing their throats in +excessive vociferations, the harsh din of music, their frightful +gesticulations and contortions of the body, their frantic +dance, their dithyrambic fanaticism in which every sense of +decorum is lost, their horrid looks rendered tenfold more +horrid by reason of their smearing their bodies with red +powder, the pestiferous atmosphere by which they are encompassed, +and their reeling posture and bestial intoxication, <i>all</i> +conspire to make them "mock at sin."<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a> Nor is this to be +wondered at. The lives and examples of the Hindoo gods<span class="pagenum"><a name="Page_164" id="Page_164">[164]</a></span> +have, in a great measure, moulded the character of their +followers: "Shiva is represented as declaring to Luckhee +that he would part with the merit of his works for the gratification +of a criminal passion; Brahma as burning with lust +towards his own daughter; Krishna as living with the wife of +another, murdering a washerman and stealing his clothes, and +sending his friend Yoodhisthira to the regions of torment by +causing him to utter a falsehood; Indra and Chundra are +seen as the paramours of the wives of their spiritual guides." +It is much to be lamented that the authors of the Hindoo +mythology have unscrupulously held up the revels of their +gods to the imitation of their followers.</p> + +<p>It is but just to observe that the more respectable classes +are restrained by a sense of honor from participating with the +populace in the vicious pleasures of undisciplined passions. +But their implied approval of such sensual gratifications +tends, in no small degree, to fan the flame of superstitious +frenzy. If they do not expose themselves in the highway, +they betray their concupiscence within the confines of their +own dwellings. They substitute opium and bhang (hemp) +for spirituous liquors, and among the females of the house, +some aunt or other is the butt of their rude, unseemly satire. +Their lusts and want of inward discipline, stimulated by a +false religion as well as by the demoralized rules of an abnormal +conventionalism, have deadened, as it were, their finer +sensibilities, and generations must pass away before they are +enabled rightly to appreciate their social relations and their +moral and religious duties.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span></p> + +<h2>XIII.</h2> + +<h3>CASTE.</h3> + + +<p>The distinction of caste is woven into the very texture +of Hindoo society. In whatever light it +is considered, religiously, morally, or socially, it +must be admitted that this abnormal system is calculated +to perpetuate the ignorance and degradation of the +race among which it prevails. It is useless to enquire +when and by whom it was founded. The Hindoo +Shastras do not agree as to this point, but it is obvious +to conclude that it must have originated in a dark age when +a proud and selfish priesthood, in the exercise of its sacerdotal +functions, imposed on the people this galling yoke of +religious and social servitude. Even the rulers of the land +were not exempt from its baneful influence. They were as +much subject to the prescribed rules of their order as the +common people. Calculating on the implicit and unquestioning +obedience of men to their authoritative injunctions, +a scheming hierarchy established a universal system, the +demoralizing effects of which are perhaps without a parallel +in the annals of human society. The capacity and culture +of man's intellect was shamefully under-estimated when it +was expected that such an artificial order, so preposterously +unsuited to the interests of humanity and to the advancement +of civilization, should for ever continue to influence the life +and destiny of unborn generations.</p> + +<p>"The distinctions of rank in Europe" says Mr. Ward, "are +founded upon civic merit or learning, and answer very important +ends in the social union; but this system commences +with an act of the most consummate injustice that was ever +perpetrated; binds in chains of adamant nine-tenths of the<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> +people, debars them for ever from all access to a higher state, +whatever their merits may be; puts a lock upon the whole +intellect of three of the four orders, and branding their very +birth with infamy, and rivetting their chains for ever, says +to millions and millions of mankind,—'you proceeded from +the feet of Brahma, you were created for servitude.'"</p> + +<p>History furnishes no parallel to such an audacious declaration, +made in utter defiance of the fundamental principles +of humanity. The onward march of intellect can never be +checked, even when fenced in by the strongest of artificial +barriers. Still will that "grey spirit" rise and chase away the +errors which age has accumulated and superstition cherished.</p> + +<div class="poem"> +<span class="i0">"That grey spirit yearning in desire</span><br /> +<span class="i2">To follow knowledge, like a sinking star,</span><br /> +<span class="i2">Beyond the utmost bound of human thought."</span><br /> +</div> + +<p>The distinction of caste, it is obvious, was originally instituted +to secure to the hierarchy all the superior advantages +of a privileged class, and to condemn all other orders to follow +menial occupations such as the trades of the country could +furnish. They kept the key of knowledge in their own hands, +and thus exercised a domineering influence over the mass of +the people, imagining that their exclusive privileges should +have endless duration. This power in their hands was +"either a treasury chest or a rod of iron." The mind recoils +from contemplating what would have been the state of the +country, the extent of her hopelessness and helplessness, if +the light of European knowledge had not dawned and penetrated +the Hindoo mind, and thereby introduced a healthier +state of things. Eighty years back this system was at the +zenith of its splendour; men clung to it with all the tenacity +of a natural institution, and proscribed those who ventured to +break through its fetters. It was a terrible thing then to +depart from the established order of social union; the least +whisper of a deviation and the slightest violation of its rules<span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span> +were visited with social persecution of the worst type. I +cannot do better than give a few instances, illustrating the +nature of the punishments to which a Hindoo was subjected +in that period of terror, when caste-mania raged most furiously.</p> + +<p>"After the establishment of the English power in Bengal, +the caste of a Brahmin of Calcutta was destroyed by a European +who forced into his mouth flesh, spirits, &c. After +remaining three years an outcast, great efforts were made, at +an expense of eighty thousand rupees, to restore him to the +pale of his caste, but in vain, as many Brahmins of the same +order refused to associate with him as one of their own. After +this, an expense of two lacks of Rupees more was incurred, +when he was re-admitted to the privileges of his caste. About +the year 1802, a person in Calcutta expended in feasting and +presents to Brahmins fifty thousand Rupees to be re-admitted +into the ring of his caste from which he had been excluded +for eating with a Brahmin of the <i>Peeralee</i> caste. Not long after +this, two <i>Peeralee</i> Brahmins of Calcutta made an effort to +wipe out the opprobrium of <i>Peeralism</i>, but were disappointed, +though they had expended a very large sum of money.</p> + +<p>"Ghunusyamu, a Brahmin, about thirty-five years ago, +went to England and was excommunicated. Gocool, another +Brahmin, about the same time went to Madras, and was renounced +by his relatives; but after incurring some expense in +feasting Brahmins, he was received back. In the year 1808, +a blacksmith of Serampore returned from Madras and was +disowned by his fellow caste men, but after expending two +thousand Rupees amongst the Brahmins, he was restored to +his family and friends. In the same year the mother of Kali +Prosaud Ghose, a rich <i>Kayusto</i> of Benares, who had lost caste +by intercourse with Mussulmans and was called a <i>Peeralee</i>, +died. Kali Prosaud was much concerned on account of the +rites required to be performed in honor of the manes of his +deceased parent, but no Brahmin would officiate at the<span class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span> +ceremony; after much entreaty and promise of rewards, he +prevailed at last upon eleven Brahmins to perform the necessary +ceremonies at night. A person who had a dispute with +these Brahmins informed against them, and they were immediately +abandoned by their friends. After waiting several +days in vain, hoping that his friends would relent, one of +these Brahmins, tying himself to a jar of water, drowned +himself in the Ganges. Some years ago, Ram, a Brahmin of +Tribany, having, by mistake, married his son to a <i>Peeralee</i> +girl, and being abandoned by his friends, died of a broken +heart. In the year 1803, Shibu Ghose, a <i>Kayusto</i>, married a +<i>Peeralee</i> girl, and was not restored to his caste till after seven +years, and after he had expended seven thousand Rupees for +the expiation of his offence. About the same period, a +Brahmin woman of Velupookuria, having been defloured, and +in consequence outcasted, put an end to her existence by +voluntary starvation. In the village of Buj Buj, some years +ago, a young man who had lost his caste through the criminal +intrigues of his mother, a widow, in a state of frenzy +poisoned himself, and his two surviving brothers abandoned the +country. Goorooprasaud, a Brahmin of Churna, in Burdwan, +not many years ago, through fear of losing caste, in consequence +of the infidelity of his wife, left his home and died of +grief at Benares. About the year 1800, a Brahmin lady of +Santipore murdered her illegitimate child, to prevent discovery +and loss of caste. In the year 1807, a Brahmin of +Tribany murdered his wife by strangling her to avert loss of +caste through her criminal intrigues. About the year 1790, +Kalidass, a Brahmin, who had been inveigled into marrying +a washerman's daughter, was obliged to flee the country to +Benares, where being discovered, he sold all his property and +fled, and his wife became a maniac. In the time of Rajah +Krishna Chunder Roy, a Brahmin of Santipore was found to +have a criminal intrigue with the daughter of a shoemaker:<span class="pagenum"><a name="Page_169" id="Page_169">[169]</a></span> +the Rajah forbade the barber of the village to shave the +family or the washerman to wash for them: in this distress +they applied to the Rajah and afterwards to the Nawab for +restoration, but in vain. After having been despoiled of their +resources by the false promises of pretended friends, the +Rajah relented and removed the ban, but the family have not +obtained to this day their pristine position.<a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a></p> + +<p>"Numbers of outcasts abandon their homes and wander +about till death. Many other instances might be given +in which the fear of losing caste had led to the perpetration +of the most shocking murders, which in this country +are easily concealed, and thousands of children are murdered +in the womb, to prevent discovery and the consequent +loss of caste, particularly in the houses of the Koolin +Brahmins."</p> + +<p>The inveterate tenacity with which the rites and privileges +of caste are clung to is a prominent feature of the Hindoo +character, showing, like many other facts, that as a nation—the +Rajpoots excepted—they fear the sword-blade, but can meet +death with calmness and fortitude when they apprehend any +danger to the purity of caste. In the year 1777, a Mussulman +nobleman forcibly seized the daughters of three Brahmins. +They complained to the judge of the district, but obtaining +no redress, they committed suicide by poison under +the nose of the unrighteous judge. "When, about a century +since, a body of sepoys were being brought from Madras to Calcutta, +the provisions ran short, till at last the only food consisted +of salted beef and pork. Though a few submitted to the necessity +of circumstances and defiled themselves, many preferred +a languishing death by famine to a life polluted by tasting<span class="pagenum"><a name="Page_170" id="Page_170">[170]</a></span> +forbidden food. The Mussulman Governors often took advantage +of this prejudice, when their exchequers were empty. +The Hindoo would submit to the most excruciating +tortures rather than disclose his hoard, but the moment his +religious purity was threatened, he complied with any demand, +if the sum asked for was within his means; if not, the +man being linked to his caste fellows, the latter raised the +required sum by subscription."</p> + +<p>In a moral point of view, the effects of this distinction +are equally mischievous. Far from promoting a spirit of +benevolence and good fellowship between man and man, +it has a natural tendency to engender hostile feelings, which +cannot fail to militate against the best interests of humanity. +Should a Hindoo of inferior caste happen to touch one of +superior caste, while the latter is cooking or eating, he throws +away everything as defiled. Even in cases of extreme +sickness, the one will seldom condescend to drink water out +of the hands of the other. There are also instances on record +in which two Hindoos of the same caste refuse to eat together, +simply because they belong to two several <i>dalls</i> or parties; +in the villages especially this partisan feeling is sometimes +carried to so great a length that no party will scruple to +blast the fair fame of their antagonists by scandalous accusations +and uncalled-for slanders. Thousands and thousands +of Rupees are spent in securing the favors or alliance of +the <i>Koolins</i>—the great arbiters of caste,—and he who by +the power of his purse can enlist on his side a larger number +of these pampered <i>Koolins</i>, generally takes away the +palm. The hard struggle for the attainment of this hollow, +ephemeral distinction, instead of stimulating any noble desire +or laudable ambition, almost invariably terminates in fostering +an antagonistic spirit, which is decidedly opposed to +the laws of good fellowship and the general brotherhood of +mankind. Genuine charity can never exist in such an unexpansive<span class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span> +state of society, and mutual love is torn in shreds. +If the original founder of the system had calmly and soberly +considered, apart from selfish motives, a tithe of the evils +which the caste system was calculated to inflict on society, +he would, I make no doubt, have paused before imposing on +Hindoo society the fetters of caste servitude.</p> + +<p>It has been urged by the advocates of the system that it +is designed to confer a great boon on society by confining +each trade or occupation to one particular class, and thereby +securing perfection in that line; but the argument is as +fallacious as the result is disappointing. Experience and +observation sufficiently prove that the Hindoo artisans use +almost the same tools and implements which their predecessors +used centuries ago. They work with the same loom and +spindle, the same plough, the same spade, the same scythe, +the same threshing machine, and the same everything that +were in vogue at the time of <i>Vicramadyatta</i> in the sixteenth +century, and if any improvement has been effected, +it is owing to the superior skill of the foreigners. +It is, however, creditable to the native artisans to say that +they evince a great aptitude for learning and imitating +what they see. Native carpenters, shoemakers, tailors, +engravers, lithographers, printers, gold and silver-smiths, &c., +now-a-days turn out articles which in point of workmanship +are not very much inferior to those imported from Europe. +Of course they are materially indebted to Europeans for +this improvement.</p> + +<p>The circumstances which cause the loss of caste are the +following: The abandonment of the Hindoo religion, journey +to foreign countries which involves the eating of forbidden food, +the eating of food cooked by one of inferior caste or of food +forbidden to the Hindoos, female unchastity in a family, +the cohabiting with women of a lower caste, or with those of +foreign nations and the non-performance of religious rites<span class="pagenum"><a name="Page_172" id="Page_172">[172]</a></span> +prescribed in the Shastras.<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a> There are other circumstances +which detract from the dignity of a family, but they are of +secondary importance. These causes were in full operation +some seventy or eighty years ago. The unanimous voice of +the neighbours denounced a Hindu as an outcast if he +were found guilty of any of the above transgressions. Purity +of caste was then watched with greater solicitude than purity +of conscience and character. The magnates of the land +spared neither expense nor pains to preserve inviolate the +outward purity of their caste. The popular shastras of the +Hindoos are certainly very convenient and accommodating in +every respect; the sins of a life-time, nay of ten lives, may be +washed away by an ablution in the sacred stream of the Ganges +on the occasion of certain <i>holy days</i> called <i>yogas</i>; so requisite +provision is made in them for the atonement of the +loss of caste by performing certain religious rites and feasting, +and making suitable presents to Brahmins in money and +kind. But it has always been a matter of wonder to many +that the <i>Peeralees</i> or the Tagores of Calcutta, alike noted for +their wealth and liberality, have not as yet been able to regain +their caste or their original position in Hindu society. +The obvious reason appears to be that they are not desirous +of a restoration by submitting to any kind of humiliating +atonement. They have shown their wisdom in pursuing such +an independent and manly course. The history of <i>Peeralee</i> +is thus given by Mr. Ward: "A Nabob of the name of +<i>Peeralee</i> is charged with having destroyed the rank of many +Hindus, Brahmins and others; and from these persons have +descended a very considerable number of families scattered +over the country, who have been branded with the name of +their oppressor. These persons practise all the ceremonies +of the Hindu religion, but are carefully avoided by other<span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span> +Hindus as outcasts. It is supposed that not less than fifty +families live in Calcutta, who employ Brahmin priests to perform +the ceremonies of the Hindu religion for them. It is +said that Rajah Krishna Chunder Roy was promised five +lacks of Rupees by a <i>Peeralee</i>, if he would only honor him +with a visit of a few moments, but he refused." Such was the +virulence with which the caste mania raged when Hindu +bigotry had reached its culminating point. Rajah Krishna +Chunder Roy of Kishnaghur, about 100 miles north of Calcutta, +was otherwise reputed to have been a very generous-hearted +man, a great patron of learning and learned men, but +he was so blindly led away by the impulse of bigotry that he +unhesitatingly declined to assist a brother countryman of his +who had been subjected to social ostracism through mere +accident. But the Rajah's grandson, if I am rightly informed, +when he had occasion to come down to Calcutta a few years +back, unscrupulously took up his quarters at Spence's Hotel, +and freely enjoyed the company of his European friends, +indicating a healthy change in the social economy of the +people, the result solely of intellectual expansion, and of the +inauguration of a better era through the rapid diffusion of +western knowledge.<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a></p> + +<p>The <i>Peeralee</i> or the Tagore family of Calcutta, be it +recorded to their honor, have long been eminently distinguished +by their liberality, manly independence, enlightened +principles and enterprising spirit. Some of the members of +this family occupy the foremost rank amongst the friends of +native improvement. The late Baboo Dwarkey Nath Tagore +set a noble example to his countrymen by his disinterested +exertions in the cause of native education and public +charities. Several of his European friends were under deep +obligations to him for his unbounded liberality under peculiarly<span class="pagenum"><a name="Page_174" id="Page_174">[174]</a></span> +embarrassed circumstances;<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a> the length of his purse was equalled +by the breadth of his views. His object in proceeding to +England was mainly to extend his knowledge by a closer +and more familiar intercourse with Europeans. He was the +right hand of the illustrious Hindoo reformer, the late Raja +Rammohun Roy. His magnanimous mind, his enlightened +views, his engaging manners, his amiable qualities both in +public and private life, and his indomitable zeal in endeavouring +to elevate his country in the scale of civilization, gave +him an influence in English society never before or after +enjoyed by any Hindoo gentleman. His worthy relative and +coadjutor, the late Baboo Prosono Coomar Tagore, C. S. I., +who has left a princely fortune, was no less distinguished for +his enlarged views and liberal sentiments. His rich endowment +of the Tagore Law Lecturship in connection with the +Calcutta University has substantially established his claim +on the gratitude of his countrymen. It was he that first +started the native English Paper called the "Reformer," +which not only opened the eyes of the Hindoos to the errors +of the antiquated system under which they lived, but diffused +a healthy taste for the cultivation of English literature among +the rising generation of his countrymen, and thereby paved +the way for the development of advanced thought and intelligent +opinion on the practical enunciation and appreciation +of which mainly depends the future advancement of the nation. +The late Moha Rajah Ramanauth Tagore, C. S. I., another +member of the Tagore family, was deservedly esteemed for his +liberal sentiments, his high sense of honor, his scrupulous +fidelity and his unblemished character. Baboo Debendernath +Tagore, the son of the late Baboo Dwarkeynauth Tagore, +bears a highly exemplary character. His uncompromising +straightforwardness, his sincerity and piety, his high integrity,<span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span> +his devotedness to the cause of religion, his unassuming +habits, the suavity of his disposition, and his utter contempt for +worldly enjoyments, have shed an unfading lustre around his +name. Well may India be proud of such a worthy son. Moha +Raja Jotendermohun Tagore, C. S. I., Raja Sourendermohun +Tagore, his brother, and Baboo Gynendermohun Tagore, the +son of the late Baboo Prosonocoomar Tagore, also belong to +this family: all of them bear a very high character for intelligence, +integrity, and sound moral principles.</p> + +<p>All these distinguished individuals are descended from +<i>Peeralee</i> ancestors. Few have more deservedly merited +the respect and esteem of their countrymen, or better vindicated +their rightful claim to the honors bestowed on some +of them. If they are denounced as outcasts, such outcasts +are the ornaments of the country. If they are far in the rear +of caste they are assuredly far in the van of intelligence, ability, +mental activity, refinement and honesty. If to be a <i>Peeralee</i> +were an indelible stigma, it is certainly a glory to the whole +nation that such a noble and stainless character as Baboo +Debendernauth Tagore is a member of the same family. We +would search in vain among the countless myriads of India +for such a meek, spotless, but bright and glorious model.</p> + +<p>It is, moreever, to the <i>Peeralee</i> or Tagore family that +the enlightened Hindoo community of Calcutta is principally +indebted for its refined taste and elevated ideas. May they +continue to shed their benign influence not only on the rising +but unborn generations of their countrymen, and carry on the +work of reformation, not with the impetuosity of rash innovators, +but with the cool deliberation of reflecting minds.</p> + +<p>The rules of caste are not now strictly observed, and +their observance is scarcely compatible with the spirit of the +age, and in one sense we have scarcely a Hindoo in Bengal, +especially amongst those who live in the Presidency town +and the district towns.</p> + +<p><span class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span></p> + +<p>The distinction of caste is more honored in the breach +than in the observance of it.<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a> As English schools and colleges +are multiplying in every nook and corner of the empire, +more liberal ideas and principles are being imbibed by the +Hindoo youths, which bid fair in process of time to exercise a +regenerating influence on the habits of the people. Idolatry, +and its necessary concomitant, priestcraft, is fast losing its +hold on their minds; a new phase of life indicates the near +approach of an improved order of things; ideas which had +for ages been pent up in the dark, dreary cell of ignorance +now find a free outlet, and the recipients of knowledge +breathe a purer atmosphere, clear of the hazy mists that had +hitherto clouded their intellect. To a philanthropist such a +forecast is in the highest degree encouraging. The +distinction of caste has also received a fatal blow by the +frequent visits of young and aspiring native gentlemen to +England for the purpose of completing their education there. +This growing desire among the rising generation should be +encouraged as it has an excellent tendency to promote the +moral and intellectual improvement of the nation.</p> + +<p>The late Baboo Ramdoolal Dey,<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a> of Calcutta, who was +a self-made man and a millionaire, was a Dullaputty or head<span class="pagenum"><a name="Page_177" id="Page_177">[177]</a></span> +of a party. When the subject of caste was discussed, he +emphatically said, that "the caste was in his iron chest," the +meaning of which was that money has the power of restoring +caste.</p> + +<p>The late Baboo Ram Gopal Ghose, a distinguished merchant +and reformer of this City, had a country residence at +Bagati, near Tribani, in the Hooghly district, about 100 miles +east of Calcutta. He had a mother who was, as might +be expected, a superstitious old lady. Baboo Ram Gopal +on principle never wounded her feelings by interfering with +her religious belief. On the occasion of the Doorga Poojah at +his country house, his mother as usual directed the servants to +distribute the <i>noybidhi</i>, or offerings, consisting of rice, fruits +and sweetmeats, among the Brahmins of the neighbourhood; +but they all, to a man, refused to accept the same, on the +ground that Ram Gopal was not a <i>Hindoo</i>, which was tantamount +to declaring that he had no faith in Hindooism, and +was an outcast from Hindooism. On seeing the offerings +brought back, his mother's lamentations knew no bounds, +because the refusal of the Brahmins to accept the offerings +was a dishonor, and involved the question of the loss of caste. +Apprehending the dreadful consequences of such a refusal, +especially in a village where bigotry reigned supreme, the old +lady became quite disconsolate. Ram Gopal, who with strong +common sense combined the benefit of a liberal English +education, thought of the following expedient: He at once +suggested that every <i>noybidhi</i> (offering) should be accompanied +by a sum of five Rupees. The temptation was too +great to be resisted, the very Brahmins who, two hours back, +openly refused to take the offerings, now came running in +numbers to Ram Gopal's house for their share, and regularly<span class="pagenum"><a name="Page_178" id="Page_178">[178]</a></span> +scrambled for the thing. In fact, he had more demands than +he could meet. Thus a few Rupees had the marvellous effect +of turning a <i>Sahib</i> into a pure Hindoo, fully illustrating the +truth of Ramdoolal Dey's saying, that "Caste was in his +iron chest." Examples of this nature may be multiplied to +any extent, but they are not necessary. Thus we see the +decadence of this artificial system is inevitable, as indeed of +every other unhealthy institution opposed to the best interests +of humanity.</p> + +<p>I cannot close this chapter without drawing the attention +of my readers to the gross inconsistency of the conduct +of the caste apologists. Thousands and tens of thousands of +the most orthodox Hindoos daily violate the rules of caste +by using the <i>shidho cháll</i>, (rice produced from boiled paddy) +which is often prepared by Mussulmans and other low caste +husbandmen, whose very touch is pollution to the food of the +Hindoo. It is a notorious fact that nine-tenths of the Hindoos +of Bengal, including the Brahmin class, are in the habit of +eating <i>shidho cháll</i>, which is the prime staff of their lives, +simply because the other kind of rice, <i>átab cháll</i> (rice produced +from sun-dried paddy), contains too much starch or nutritive +property and is difficult of digestion by <i>bhayto</i> or rice-fed +Bengallees who are, with a few exceptions, constitutionally +weak from a variety of causes enumerated before. In the +North-West Provinces, people never use <i>shidho</i> rice owing to +its being boiled in an unhusked state.</p> + +<p>The Hindoos of our day often consume sugar refined +with the dust of charcoal bones. The universal use of <i>shidho</i> +rice and sweetmeats which contain refined sugar leads the Hindoos +to break the rules of caste almost every hour of their lives. +Besides these two chief articles of food, there are several other +things made by Mussulmans, such as rose-water, <i>kaywra árauk</i>, +and the like, the general use of which is a direct violation of the +rules of caste. A Hindoo female, when she becomes a widow<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span> +at an advanced period of life, sometimes takes to <i>átab</i> rice +because it is not produced from boiled paddy which makes +it impure, but from sun-dried paddy, and here the members +of the Tagore family are more strict in their <i>regime</i> than +any other class of Hindoos in Bengal. There are, however, +yet a few orthodox Hindoos, who, though they eat <i>shidho</i> rice, +nevertheless abstain from using bazar-made sweetmeats and +Municipal pipe water because the engines of the latter are +said to be greased and worked by Mussulman and Christian +hands. Such men make their own sweetmeats at home with +Benares sugar and drink Ganges water, but the younger +members of their family, if not without their approval at +least with their partial cognisance, daily make the greatest +inroads on this institution without having the moral courage +to avow their acts. They eat and drink in the European +fashion, and preserve their castes intact by a positive and +emphatic disclaimer. So much for the consistency of their +character. When the orthodox heads of Hindoo families +are gathered unto their fathers, the key-note of the present +or rising generation will be—"perish caste with all its monstrous +evils."</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span></p> + +<h2>XIV.</h2> + +<h3>A BRAHMIN.</h3> + + +<p>A Brahmin of the present iron age is quite a different +ecclesiastic from what he was in the past golden age. +He is a metamorphosed being. Believing in the +doctrine of metempsychosis, he claims to have descended from +the mouth of the Supreme Brahmá, the Creator according to +the Hindoo triad. In the lapse of time, his physical organisation, +his traditional reputation as a saint and sage, his thorough +devotion to his religious duties, his mental abstraction, his +logical acumen, the purity of his character, his habitude +and mode of living, have all undergone a radical change, +unequivocally indicating the gradual declension of corporeal +strength, of intellectual vigor, as well as of moral +worth. In former times he was popularly regarded as the +visible embodiment of the Creator, and the delegated exponent +of all knowledge, revealed or acquired. The old +and venerable Munis and Rishis, and their philosophical +dissertations, their theological controversies and their religious +and ethical disquisitions, evoked the admiration of the +world in the dark ages before the Christian era. Almost +all of them lived in a state of asceticism, and devoted +their lives to religious contemplation, renouncing all the +pleasures, passions and desires of the mundane world. The +longevity of their lives in their sequestered retreat, the perfect +purity of their manners, the simplicity of their habits, and +their elevated conception of the immutable attributes of God, +inspired the people with a profound reverence for their precepts +and principles. The prince and the peasant alike paid their +homage to the sacerdotal class, whose doctrines had, in the +primitive state of society, the authority of religion and law.</p> + +<p><span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span></p> + +<p>The power of the Brahmins penetrated every class of +the people, and by way of eminence they called themselves +<i>Dvija</i>, <i>i. e.</i>, the regenerated or the twice born—a term which +should only be applied to the really inspired sons of God. +Since the promulgation of the Institutes of Manu they obtained +that prominent rank among the Hindoos which they +have retained unimpaired amidst all dynastic changes. Keeping +the key of all knowledge in their exclusive custody, their +functions were originally confined to the performance of +religious ceremonies and the promulgation of laws. In +all the affairs of the state or religion, the fiat of their ordinances +had all the weight of a sacred command. Even the +order of a mighty potentate was held in subordination to +their injunctions. They were enjoined to worship their guardian +deity three times a day, and were strictly prohibited +from engaging in any secular occupation. They practised +all manner of austerities tending to beget a contempt for all +worldly enjoyments, and paved the way by religious meditation +for ultimate absorption into the divine essence,—an ideal +of the sublimity of which we can have no conception in +the present degenerate age.</p> + +<p>The complete monopoly of religious and legal knowledge +which the Brahmins enjoyed for a very considerable +period after the first dawn of learning in the East anterior +to the Christian era, enabled them to put forth their very +great influence upon the spiritual and temporal concerns of +the three other orders of the Hindoo population, who implicitly +accorded to them all the valuable rights of a privileged class, +superior to all earthly power whatsoever. It has been expressly +declared in the Institutes of Manu that Hindoo Law +was a direct emanation from God. "That Immutable Power," +says Manu, "having enacted this Code of Laws, himself +taught it fully to me in the beginning; afterwards I taught +Marichi and the nine other holy sages." It is believed that<span class="pagenum"><a name="Page_182" id="Page_182">[182]</a></span> +in the tenth century, B. C. "the complete fusion of Hindoo +law and religion," was effected, and that both were administered +by the Brahmins, until some mighty kings arose +in Rajpootana, who curtailing their supreme influence reduced +them to a secondary position. Thenceforward their ascendency +gradually began to decline, till at length through +succeeding generations it dwindled into comparative insignificance.<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a> +In process of time, the four grand original classes +slowly multiplied, which is not to be wondered at in a great +community split into divisions and subdivisions, separated +from each other by different creeds, manners, customs and +modes of life. These ramifications necessarily involved +diversities of religious, moral and legal opinions and doctrines +more or less fatal to the unquestioned authority of the +Brahmins, who seeing in the progress and revolution of +society the inevitable decay of their hitherto undisputed +influence, abandoned the traditional and prescribed path of +religious life and betook themselves to secular pursuit of +gain for their subsistence. The necessary consequence now +is that in almost every sphere of life, in every profession or +calling, the Brahmins of the present day are extensively +engaged. And their cupidity is so great, that every principle +of law and morality is shamefully compromised in their +dealings with mankind. A Brahmin is no longer typical of +either religious purity or moral excellence. His profound +erudition, his logical subtlety in spinning into niceties the +most commonplace distinctions, his spirit of deep research and +his illimitable power of polemical discussion, have all forsaken +him, and from an inspired priest he has degenerated into a +mercenary <i>purohit</i>. He no longer wears on his forehead the +frontlet of righteousness, his whole heart, his whole soul is<span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span> +impregnated with corruption. In a fervent spirit, he no +longer says to his followers—"let us meditate on the adorable +light of the Divine Ruler; may it guide our intellects." His +sacred <i>poita</i> (Brahminical thread) his divine <i>gayútree</i> (prayer) +his holy <i>basil</i> (bead roll), his three daily services with the +sacred water of the Ganges, no longer inspire the minds of +his votaries with awe, obedience and homage. From the +worship of the only Living and True God he has descended +to the worship of 330 millions of gods and of goddesses. +Human numeration reels at the list. The individuality +of the godhead is lost in the never ending cycles of +deified objects, animate and inanimate. We no longer recognise +in the Brahminical character and life an unsullied image of +godlike purity, holiness and sublimity. His ministrations no +longer fill us with joyful and exhilarating hopes which extend +beyond the grave and promise to lead us to the safe anchorage +of everlasting bliss. They no longer stir up in our breasts +during each hour of life's waning lustre "a sublimer faith, a +brighter prospect, a kinder sympathy, a gentler resignation." +I ask every Hindoo to look into his heart honestly and answer +frankly whether a Brahmin of the present day is a true embodiment, +a glorious display, a veritable representative of Brahma, +the Creator. Has he not long since sacrificed his traditional +pure faith on the altar of selfishness and concupiscence and +committed a deliberate suicide of his moral and spiritual +faculty? We blush to answer the question in the affirmative.</p> + +<p>I now purpose to give a short account of the ceremonies +connected with the investiture of the <i>poita</i>, the sacred thread +of a Brahmin, on the strength of which he assumes the highest +ecclesiastical honors and privileges. According to the +Hindoo almanac, an auspicious day is fixed for this important +ceremonial, which opens a new chapter in the life of a +Brahmin especially intended to ensure him all the rare benefits +of a full-blown <i>Dwija</i>, or the twice-born. In celebrating<span class="pagenum"><a name="Page_184" id="Page_184">[184]</a></span> +the rite, particular regard is had to the state of the weather; +should any atmospheric disturbance occur, the ceremony is +postponed to the next clear day. The age assigned for the +investiture is between nine and fifteen years. The occasion +is accompanied in many cases by the preparation of +<i>ananunda naru</i>, a kind of sweetmeat made of powdered +rice, treacle, cocoanut and gingelly seeds rolled up into small +round balls and fried in mustard oil. This particular sort +of Hindoo confectionery, evidently a relic of primitive preparations, +is manufactured on all occasions indicative of +domestic rejoicing, hence the significance of the name +given above. Before the appointed day, the boy is enjoined +to abstain from the use of fish and oil, and on the morning +of the ceremony, having been shaved, he is made to bathe, and +put on red clothes, and when the rite of investiture commences +wears a conical shaped tinsel hat, while the priest reads certain +incantations and worships Narayan or Vishnoo, represented by +a small round stone called <i>Saligram Sulu</i>, the ordinary household +god of all Hindoos. A piece of cloth is held over his head, +that he may not see or be seen by any of the non Brahminical +caste. He then assumes the <i>dunda</i>, or the staff of an +ascetical mendicant, which is represented by the branch of a +<i>vilwa</i> tree held in his right hand, at the top of which is tied a +knot with a bit of dyed cloth. An initiatory <i>poita</i> made +of twisted <i>khoosh</i> grass, to which is fastened a piece of deer's +skin, is next placed over the boy's left shoulder during the +repetition of the prescribed incantations. The father then +repeats to his son, in a low voice, lest a Soodra should hear, +the sacred <i>gayútree</i> three times, which he tries his best to commit +to memory. The <i>khoosh</i> grass <i>poita</i> is here removed, +and a real thread <i>poita</i> spun by Brahmin women<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a> which<span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span> +he is to wear ever afterwards, is substituted in its place. The +boy now puts on his shoes and holds an umbrella in his hand +while the priest reads and the father repeats the usual incantations, +tending to awaken in the boy a sense of the grave +responsibility he assumes. Thus dressed as a <i>Brahmacharee</i> +(a religious mendicant), with a staff upon his shoulder and a +beggar's wallet hanging by his side, he goes to his mother, +father and other relatives and begs alms, repeating at the +same time a certain word in Sanskrit. They give him each a +small quantity of rice, a few <i>poitas</i> and a few Rupees, amounting +in some cases to two or three hundred. The boy then +squats down while the father offers a burnt sacrifice and +repeats the customary incantations. After the performance +of these ceremonies, the boy in his <i>Brahmacharee</i> attire +suddenly rises up in a fit of pretended ecstacy and declares +before the company that he is determined in future to lead +the life of a religious mendicant. The announcement of this +resolution instantly evokes the sympathy of the father, +mother and other relatives, and they all persuade him to +change his mind and adopt a secular life, citing instances +that that life is favourable to the cultivation and growth of +domestic and social affections as well as religious principles +of the highest order. The holy Shastra expressly inculcates +that a clean heart and a righteous spirit make men happy +even amid the sorrows of earth, and that the sackcloth of +mendicancy is not essential to righteousness if we earnestly +and sincerely ask God to give us His true riches. Thus<span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span> +admonished, he with apparent reluctance abandons his pre-concerted +design, which is a mere sham, and assumes the <i>rôle</i> +of secularism. Certain formulas are now repeated, after +which the boy leaves his <i>vilwa</i> staff, and takes in hand a +thin Bamboo staff, which he throws over his shoulder. Other +ritualistic rites are then performed, at the close of which the +priest receives his fee for the trouble and departs home with +the offerings. The boy next walks into a room, a woman +pouring out water as he goes. He is then taught to commit +to memory his daily service, called <i>sundhya</i>, after the repetition +of which he eats the <i>charú</i> made of milk, sugar +and rice boiled together.</p> + +<p>For three days after being investited with the <i>poita</i> the +boy is enjoined to sleep either on a carpet or a deer's skin, +without a mattress or a musquito curtain. His food consists of +boiled rice, ghee, milk and sugar, etc., only once a day, without +oil and salt. He is strictly prohibited to see the sun or the +face of a soodra, and is constantly employed in learning the +sacred <i>gayútree</i> and the forms of the daily service which +should be repeated thrice in a day. On the morning of the +fourth day, he goes to the sacred stream of the Ganges, +throws the two staves into the water, bathes, repeats his +prayers, returns home, and again enters on the performance +of his ordinary secular duties. During the day, a few +Brahmins are fed according to the circumstances of the +family. Thus the ceremony of investiture is closed, and the +boy being purified and regenerated is elevated to the rank of +a <i>Dwija</i> or twice born. How easily does the Brahminical +Shastra make a change for the better in a religious sense +in a youth quite incapable of forming adequate conceptions of +a spiritual regeneration by the mere administration of a single +rite!</p> + +<p>Having endeavoured to give thus a short account of +the ceremonies connected with the investiture of the sacred<span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span> +thread of a Brahmin, it remains to be seen how far his present +position, character and conduct harmonise with the reputed +sanctity of his regenerated nature. Great blame is +laid at the door of the British Government, because it does +not accord that high respect to the sacerdotal class which +their own Rajahs had shewn them in the halcyon days of +Hindooism. Before the advent of the British to India, the +doctrines of the Brahminical creed, as indicated above, were +in full force. Every Hindoo king used to enforce on all +classes of the people high or low, a strict observance of the +idolatrous ceremonies prescribed in the Hindoo Shastra. In +the dark ages scarcely any nation in the world was hemmed +in by such a close ring of religious ceremonials as the people +of this country. Almost every commonplace occurrence had +its peculiar rites which required the interposition of the +sacerdotal class. On occasions of prosperity or adversity, of +rejoicing or calamity, their ministration was alike needed. +These formed their ordinary sources of gain, but the greatest +means of support consisted in the grants of lands, including +sometimes houses, tanks, gardens, etc., given in perpetuity to +gods or the priests. These grants are called, as I have +already stated, the <i>Debatras</i> and <i>Brahmatras</i>. Among others, +the Rajahs of Burdwan, Kishnaghur, and Tipperah made the +greatest gifts, and their names are still remembered with +gratitude by many a Brahmin in Bengal. But the Law +authorizing the resumption of rent-free tenures has, as must +naturally be expected, made the English Government obnoxious, +and it is denounced in no measured terms for the +sacrilegious act. If Manu were to visit Bengal now, his +indignation and amazement would know no bounds in witnessing +the sacerdotal class reduced to the humiliating position +of a servile, cringing and mercenary crowd of men. Their +original prestige has suffered a total shipwreck. Generally +speaking, a Brahmin of the present day is practically a<span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span> +Soodra (the most inferior class) of the past age, irretrievably +sunk in honor and dignity. Indeed it was one of the curses +of the Vedic period that to be a Brahmin of the present +<i>Kali yagu</i> would be an impersonation of corruption, baseness +and venality.</p> + +<p>There is a common saying amongst the Natives that a +Brahmin is a beggar even if he were possessed of a lakh +of Rupees (£10,000.) It is a lamentable fact that impecuniosity +is the common lot of the class. In ordinary conversation, +when the question of the comparative fortunes of the +different classes is introduced, a Brahmin is often heard to +lament his most impecunious lot. The gains of the sacerdotal +class of the present day have been reduced to the +lowest scale imaginable. If an officiating priest can make +ten Rupees a month, he considers himself very well off. He +can no longer plume himself on his religious purity and +mental superiority, once so pre-eminently characteristic of +the order. The spread of English education has sounded the +death-knell of his spiritual ascendancy. In short, his fate is +doomed; he must bear or must forbear, as seems to him best. +The tide of improvement will continue to roll on uninterruptedly, +in spite of every "freezing and blighting influence," +and we heartily rejoice to discover already that the "tender +blade is grown into the green ear, and from the green ear to +the rich and ripened corn."</p> + +<p>When, a few years ago, Sir Richard Temple carefully examined +the Criminal Statistics of Bengal, he was most deeply +concerned to find that the proportion of the Brahmin criminals +in the jails of the Province far outnumbered that of any +other caste. This is an astounding fact, bearing the most +unimpeachable testimony to the very lamentable deterioration +of the Hindoo ecclesiastical class in our days. To expatiate +on the subject would be unpalatable. But we believe we can +point with a degree of pardonable pride to a past period when<span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span> +nine men of literary genius, among whom the renowned Kalidas, +the Indian Shakespeare, was the most brilliant, flourished +in the Court of Vikramaditya in Ougein; but dynastic changes +were simultaneously accompanied by the rapid decline of +learning as well as of religious purity.</p> + +<p>The English rule, though most fiercely denounced by +selfish, narrow-minded men, has nevertheless been productive +of the most beneficial results even as far as the sacerdotal +class is concerned. Every encouragement is now-a-days +afforded to the cultivation of the classical language of India—Sanskrit—and +not only are suitable employments provided +for the most learned Pundits<a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a> in all the Government, +Missionary and private educational Institutions throughout +the country, but the University degrees conferred on the most +successful students, tend to stimulate them to further laudable +exertions in the study of the sacred language, which, +but for this renewed attempt at cultivation and improvement, +would have been very much neglected.</p> + +<p>Independently of the above consideration, it is no less +gratifying than certain that the progress of education has +produced men, sprung from the sacerdotal class, whose eminent +scholarly attainments, high moral principles and unblemished +character, as well as a practical useful career, have +raised them to the foremost ranks of Hindoo society. +Rammohun Roy, Dr. K. M. Banerjea, Pundit Isser Chunder +Vidyasager, Baboo Bhoodeb Mookerjee, and others of equal<span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span> +mental calibre, are names deservedly enshrined in the grateful +memory of their countrymen. If Western knowledge had +not been introduced into India, men of such high culture +and moral excellence would have passed away unnoticed +and unrecognised in the republic of letters, and the fruits of +their literary labors, instead of being regarded as a valuable +contribution to our stock of knowledge, would have been +buried in obscurity. To study the lives of such distinguished +pioneers of Hindoo enlightenment, "is to stir up our breasts +to an exhilarating pursuit of high and ever-growing attainments +in intellect and virtue."</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span></p> + +<h2>XV.</h2> + +<h3>THE BENGALEE BABOO.</h3> + + +<p>This is an euphonious oriental title, suggestive of some +amiable qualities which are eminently calculated to +adorn and elevate human life. A Bengalee Baboo +of the present age, however, is a curious product composed of +very heterogeneous elements. The importation of Western +knowledge has imbued him with new fangled ideas, and +shallow draughts have made him conceited and supercilious, +disdaining almost everything Indian, and affecting a love of +European æsthetics. The humourous performance of Dave +Carson, and the caustic remarks of Sir Ali Baba, give +graphic representations of his anglicised taste, habits and +bearing. Any thing affected or imitated is apt to nauseate +when contrasted with the genuine and natural.</p> + +<p>The anglicised Baboos are certainly well-meaning men, +instinctively disposed to move within the groove traditionally +prescribed for them, but the scintillation of European ideas +and a servile imitation of Western manners have played +sad havoc with their original tendencies. Ambitious of being +considered enlightened and elevated above the common herd, +their improved taste and inclination almost unconsciously +relegate them to the enchanted dream-land of European +refinement, amidst the ridicule of the wise and the discerning. +Society now-a-days is a quick-shifting panorama. Old +scenes and associations rapidly pass away to make room for +new ones, and prescriptive usages fall into oblivion. A new +order of things springs up, and new actors replace the old +ones. The influence of the aged is diminished, and the +young and impulsive seize with avidity the prizes of life, forgetting +in their wild precipitancy the unerring dictates of<span class="pagenum"><a name="Page_192" id="Page_192">[192]</a></span> +cool deliberation. "The hurried, bustling, tumultuous, feverish +Present swallows up men's thoughts," and the momentous +interests of society looming in the Future are almost entirely +disregarded. The result necessarily carries them wide of +the great object of human life. They forfeit the regard and +sympathy of their fellow countrymen whose moral and +intellectual advancement they should gradually strive to +promote by winning their love and confidence.</p> + +<p>As a man of fashion he cuts a burlesque figure by +adopting partly Mussulman and partly European dress, and +imitating the European style of living, as if modern civilization +could be brought about by wearing tight pantaloons, tight +shirts and black coats of alpaca or broadcloth. He culminates +in a coquettish embossed cap or thin-folded shawl turban, +with perhaps a shawl neckcloth in winter. He eats mutton +chops and fowl curry, drinks Brandy panee or Old Tom, +and smokes Manilla or Burmah cigars <i>a la Francaise</i>. +Certainly the use of those eatables and drinkables is proscribed +in the Hindoo Shastra, and an honest avowal of it +will sooner or later expose him to public derision, and estrange +him from the hearts of the orthodox Hindoos. A wise European, +who has the real welfare of the people at heart, will never +encourage such an objectionable line of conduct, because it +is <i>per se</i> calculated to denationalise. To be more explicit, +even at the risk of verbosity, it should be mentioned that +Baboos resident in Calcutta not unjustly pride themselves +on being the denizens of the great Metropolis of British +India, which is unquestionably the focus of enlightenment, +the centre of civilization and refinement, and the emporium +of fashion in the East. People in the country glory and console +themselves with the idea that in their adoption of social +manners and customs they follow the example of the big +Baboos of Calcutta. Although the fashions of Hindoo +society in Calcutta do not change with the rapidity they do<span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span> +in Paris and London, monthly, fortnightly and weekly, yet +they vary, perhaps, once in two or three years, and even +then the change is partial and not radical. Slowly and +gradually, the Hindoos of Bengal have abandoned their original +and primitive dress, which consisted of thin slender +garments, suited to the warm temperature of the climate at +least for the greater part of the year, and adopted that of their +conquerors. A simple <i>dhootee</i> and <i>dubjah</i>, with perhaps an +<i>álkhálá</i> on the back and a folded <i>pugree</i> on the head, constituted +the dress of a Bengali not long before the battle of +Plassey. The court dress was, indeed, somewhat different, +but then it was a servile imitation of that of a Rajpoot chief +or a Mussulman king. When Rajahs Rajbullub, and +Nubkissen, and Suddur-ud-din, a Mohamedan, attended the +Government House in the time of Clive and Hastings, what +was their court costume but an exact copy of the Mussulman +dress? Even now, after the lapse of a century and a +half, they use their primitive dress at home, <i>viz.</i>, a <i>dhootee</i> +and an <i>uraney</i>. An Englishman would not easily recognise +or identify a Bengalee at home and a Bengalee in his office +dress, the difference being striking and marked. But the +establishment of the British rule in India has introduced a +very great change in the national costume and taste, irrespective +of the intellectual revolution, which is still greater. +Twenty years ago the gala dress of a Bengalee boy consisted +of a simple Dacca <i>dhootee</i> and a Dacca <i>ecloye</i>, with a pair +of tinsel-worked shoes; but now rich English, German and +China satin, brocade and velvet with embossed flowers, and +gold and silver fringes and outskirts, have come into fashion +and general use. It is a common sight to see a boy dressed +in a pantaloon and coat made of the above costly stuffs, with +a laced velvet cap, driving about the streets of Calcutta during +the festive days. Of course the more genteel and modest +of the class, <i>sobered down</i> by age and experience, do not<span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span> +share in the juvenile taste for the gaudy and showy. As +becomes their maturer years, they are satisfied with a decent +broadcloth coat and pantaloon, with a white cloth or Cashmere +shawl <i>pugree</i>, more in accordance with simple English +taste. But both the young and the old must have patent +Japan leather shoes from Cuthbertson and Harper, Monteith +& Co., or the Bentinck Street Chinese shoemakers, the laced +Mussulman shoes having gone entirely out of fashion. Nor +is the taste of the Hindoo females in a primitive stage as +far as costliness is concerned. Instead of Dacca <i>Taercha</i> or +<i>Bale Booṭa</i> Sari, they must have either Benares gold embroidered +or French embossed gossamer <i>Sari</i>, with gold lace +borders and ends. It would not be out of place to notice +here that it would be a very desirable improvement in the way +of decency to introduce among the Hindoo females of Bengal +a stouter fabric for their garment in place of the present +thin, flimsy, loose <i>sari</i>, without any other covering over it. +In this respect, their sisters of the North-Western and +Central Provinces, as well as those of the South, are decidedly +more decent and respectable. A few respectable Hindoo +ladies have of late years begun to put an <i>unghia</i> or corset +over their bodies, but still the under vestment is shamefully +indelicate. Why do not the Baboos of Bengal strive to +introduce a salutary change in the dress of their mothers, +wives, sisters and daughters, which private decency and +public morality most urgently demand? These social reforms +must go hand in hand with religious, moral and intellectual +improvement. The one is as essential to the elevation +and dignity of female character as the other is to the advancement +of the nation in the scale of civilization.</p> + +<p>The Lancashire and German weavers have ample cause +to rejoice that their manufactured colored woollen fabrics +have greatly superseded the Indian <i>Pashmina</i> goods—Cashmere +shawls not excepted,—and European Cashmere, broadcloth,<span class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span> +flannel, hosiery and haberdashery are now in great +request. From the wealthiest Baboo to the commonest fruit +seller, half hose or full stockings are very commonly used. +This forms an essential part of the official gear of a <i>keranee</i> +(writer) of the present day, though he is now seen without +his national <i>pugree</i> or head dress.</p> + +<p>A Bengalee Baboo is said to be a money-making man. +By the most ingenious makeshifts he contrives to earn +enough to enable him to make both ends meet, and lay +by something for the evening of his life. He is generally +a thrifty character, and does not much mind how the world +goes when his own income is positive. He lacks enterprise, +and is therefore most reluctant to engage in any haphazard +commercial venture, though he has very laudable patterns +amongst his own countrymen, who, by dint of energy, prudence, +perseverance and probity, have risen from an obscure +position in life to the foremost rank of successful Native +merchants. He is destitute of pluck, and the risk of a commercial +venture stares him in the face in all his highways +and byways. In many cases he has inherited a colossal fortune, +but that does not stir up in his breast an enterprising +spirit. He seeks and courts service, and in nine cases out +of ten succeeds. The sweets of service, and the prospect +of promotion and pension, slowly steal into his soul, and he +gladly bends his neck under the yoke of servitude. It is a +lamentable fact that he is a stranger to that "proud submission +of the heart which keeps alive in servitude itself the spirit +of an exalted freedom." As a vanquished race, subordination +is the inevitable lot of the Natives, but it is edifying +to see how they hug its trammels with perfect complacency.</p> + +<p>The English Government is to the people of Bengal +a special boon, a god-send. Almost every respectable family +of Bengalee Baboos, past or present, is more or less indebted +to it for its status and distinction, position and influence,<span class="pagenum"><a name="Page_196" id="Page_196">[196]</a></span> +affluence and prosperity. The records of authentic history +clearly demonstrate the fact that the Baboos of Bengal have +been more benefited by their British rulers than ever they were +under their own dynasty. Instances are not wanting to +corroborate the fact. The love of money is natural in man, +and few men are more powerfully and, in many cases, more +dangerously influenced by it than the people of this country. +"It is a thirst which is inflamed by the very copiousness of +its draughts." Possession or accumulation does not sufficiently +satisfy it.</p> + +<p>Experience and observation amply attest the truth of the +following current saying among the Hindoos of the Upper +Provinces, <i>viz.</i>, "<i>Kamayta topeewallah</i>, <i>lotetah dhoteewallah</i>," +the meaning of which is, the English earn, the Bengalees +plunder. To be more explicit, the English continue to extend +their conquests, the Bengalee Baboos participate in the loaves +and fishes of the Public Service. In a dejected spirit of +mind, a Hindoosthanee is often heard to mourn; he addresses +a Sahib in the most respectful manner imaginable, +by using such flattering terms as "<i>Khodabund</i>, <i>garibparbar</i>," +but in nine cases out of ten the Sahib scornfully turns +away his head; when, on the contrary, a Bengalee <i>gir gir +karkay dho baṭh sanay diya</i>, <i>i. e.</i>, jabbers to him a few words, +he patiently listens to him, and signifies his acquiescence in +what he says by a nod. In his boorish simplicity, the Hindoosthanee +concludes that the Bengalee Baboos are well versed in +charms, or else how do they manage to tame a grim biped +like a Sahib.</p> + +<p>With a view to remove this erroneous impression, which +until recently was so very common among the inhabitants +of the Upper Provinces, and the existence of which is so +prejudicial to the general encouragement of education +throughout India, as well as to the impartial character and +high dignity of the paramount power, the local Governments<span class="pagenum"><a name="Page_197" id="Page_197">[197]</a></span> +have been directed in future to select for public service all +the educated Natives born and bred up under their respective +Administrations in preference to the Bengalees. Thus the +aspiration of a Bengalee Baboo, so far as Public Service +is concerned, is now restricted within the limits of his own +Province.</p> + +<p>A Bengalee Baboo is an eager hunter after academic +honors. The University confers on him the high degrees of +B. A., M. A. and B. L., and he distinguishes himself as a +speaking member of the British Indian Association or of the +Calcutta Municipality. He also reads valedictory addresses +to retiring Governors and other Government Magnificoes. +He is created a Maharajah, a Rajah, a Rai Bahadoor, with +perhaps the additional paraphernalia of C. S. I. or C. I. E. +As a ripe man of vivid ambition and lofty aspiration, he +necessarily hankers after and is all a-gog to dash through +thick and thin for these new honors and decorations. He drives +swiftly about in his barouche with his staff holder on the +coach-box in broadcloth livery. Unfortunately no baronetcy +blazons forth in Bengalee heraldry, like that bestowed on +Sir Jamsetjee Jeejeebhoy. The cause is obvious. No +millionaire Bengalee has to this day contributed so munificently +to public charities as the Parsee baronet.</p> + +<p>When that distinguished Hindoo reformer, Baboo +Dwarkanath Tagore,—the most staunch coadjutor of Rajah +Rammohun Roy,—visited England, it was reported that Her +Majesty had most graciously offered to confer on him the +title of a Rajah; and his liberality and public spirit fully +entitled him to that high distinction, but he politely refused it +on the ground that his position did not justify his accepting +it. He felt that the shadow of a name without substance +was but a mockery. When Rajah Radhakant Deb was elected +President of the British Indian Association "he used to +declare that he was more proud of that office than of his<span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span> +title of Rajah Bahadoor, inasmuch as it indicated the chiefship +of a body which was a power in the State and was destined +to achieve immense good for the country." At the time +of the Prince of Wales' visit to Calcutta, it was said that a +certain English-made Rajah was introduced by a Government +Magnifico to the Maharajah of Cashmere; among other +matters, the Cashmere Rajah out of curiosity asked the +Bengal Rajah, "where was his Raj and what was the strength +of his army?" The question at once puzzled him, and his +answer was anything but satisfactory. Of all the Indian +Viceroys, Lord Lytton was certainly the most liberal in bestowing +these hollow titles on the Baboos of Bengal, under a +mistaken notion of winning the love and confidence, which +ought to constitute the solid basis of a good Government. A +Rajahship,<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a> without the necessary equipage and material and +moral grandeur of royalty is but a gilt ornament that dazzles +at first sight but possesses little intrinsic value. It is in fact a +misnomer, a sham, a counterfeit. The love of honor or power +constitutes one of the main principles of human nature. A +Rajah, in the true sense of the word, is one who shares in the +royalty of divine attributes. He should remember that a man +is bound to look to something more than his mere wardrobe +and title; he must possess a goodness and a greatness which +would benefit thousands and tens of thousands of his fellow-creatures<span class="pagenum"><a name="Page_199" id="Page_199">[199]</a></span> +by the exercise of real, disinterested virtue. Such +a career alone can leave an imperishable and ennobling name +behind, which will go down to posterity as a pattern of moral +grandeur.<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a> Politically considered these titles and decorations +have their value, inasmuch as they have a tendency to promote +the <i>entente cordiale</i> between the rulers and the ruled, +and, next to the Public Debt, furnish, in an indirect way, an +additional buttress to the stability of the British Indian empire.</p> + +<p>In former times, when the English rule was in its inceptive +stage, when external pageant—the outcome of vanity—was +not much thought of, when the simple taste of the people +was not tainted by luxury and corruption, an unnatural craving +for titles exerted but a very feeble influence on the minds +of the great. Instead of seeking "the bubble reputation" they +vied with each other in the extent of their religious gifts and +endowments, affording substantial aid to the learned of the +land and to the poorer classes of the community. A spirit +of disinterestedness and self-sacrifice never at variance with +magnanimity was conspicuous in all their gifts. The immense +extent of <i>Debatra</i> and <i>Brahmatra</i> land, <i>i. e.</i>, rent-free +tenures throughout Bengal, even after the relentless operation +of the Resumption Act, still bears testimony to their disinterested +benevolence and the heartiness with which they entered +into other men's interests. Of course they were incapable +of comprehending the innumerable affinities and relations of +life in all its varied phases, rising from the finite and transient +to the infinite and the enduring, but whatever they gave, they<span class="pagenum"><a name="Page_200" id="Page_200">[200]</a></span> +gave not with a stinted hand nor in an ostentatious way, but +with a truly benevolent and disinterested heart, looking to the +Most High for their guerdon. The sublime and elevated conception +of organised charity never penetrated their minds. +Religious gifts and endowments formed the great bulk of +their contributions, but they also made permanent provision +for the relief of the helpless and the destitute,<a name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a> not on the +recognised principles of English charity, <i>i. e.</i> the Hospital +system, the Nurses' Institutions, Reformatories for unfortunates, +parish relief, funds for the aged and infirm, provision +of improved dwellings as well as for baths and wash-houses +for the working-classes inaugurated by the magnificent gift +by Mr. G. Peabody of £250,000, ragged schools and asylums +for the deaf, dumb and blind, supported by voluntary contributions, +and other organised methods for the relief of distress +and destitution throughout the country. It is a sad reflection +on the benevolent disposition of the Natives that they cannot +boast of anything bearing a remote analogy to the above +recognised forms of Charity. In India there is much individual +charity of an impulsive and interested character, but +the great element of success in English charity is combination +and organisation, without which no work of public +utility can be practically carried out.</p> +<p><span class="pagenum"><a name="Page_201" id="Page_201">[201]</a></span></p> +<p>It is obvious that the peculiar social economy of the +Natives presents an almost insuperable barrier to the harmonious +amalgamation of the different classes artificially split +into numerous subdivisions. In the neighbourhood of Poona, +Mr. Elphinstone says, there are about 150 different castes, +and in Bengal they are very numerous. They maintain their +divisions, however obscurely derived, with great strictness.<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a> +The religious, social and moral duties of these classes, exhibit +marked differences, which are opposed to the combination +of united efforts in the cause of relieving suffering humanity. +The idea of a national brotherhood and a system +of universal philanthropy, such as Christianity has nobly +inaugurated, is much too elevated for the narrow, contracted +minds of the people. Independent of the numerous subdivisions +of caste, unhappily there still exists an impassable +gulf between the Hindoos and Mussulmans—at present the +children of the same soil—which has hitherto kept up a state +of unhallowed separatism, essentially at variance with a +cordial coalition for the consummation of any comprehensive +system of Public Charity designed to benefit both. Age +has rooted in the minds of the two communities an implacable +mutual hate, quite subversive of the best interests of +humanity. Plausible arguments may be adduced in support +of the existence of this race antagonism, but let both of +them be assured that "by abusing this world they shall not +earn a better." Let every act or feeling or motive of both +races be merged in one harmonious whole, developing the +perfection of human nature in a distinct and bright reality.</p> + +<p>A Bengalee Baboo is fond of discussing European +politics. The reading of history has given him a superficial +insight into the rise and progress of nations. He does not<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span> +deny that he amplifies and emphasises the sentiments he has +learnt in the school of English politics. The orations of +Lall Mohun Ghose in England have proved that a native of +India has mastered the art of thinking on his legs, which is +the beginning and end of oratory. A few more men like +him, steadily working in earnest at the fountain head of +power, would certainly awaken public attention towards the +present condition of our country. It was Lord William +Bentinck who advised a body of Native Memorialists, anxious +for the political emancipation of their country, "to continue +to agitate until they gained their end." Constitutional representation +to proper authority, his Lordship remarked, would +as much command public attention as idle, factious declamation +divert it.<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a> He was emphatically the "People's +William" in India, as Gladstone is the "People's William" +in England. He was a statesman who directed his whole +attention and energy to internal improvement, repudiating +all schemes of aggression or conquest. His beneficence, +immortalised in a noble monument—the Calcutta Medical +College,—will be more gratefully acknowledged by the latest +generation than the genius of a Hastings, a Wellesley, or +a Dalhousie.</p> + +<p>The complete emancipation of India, however, is a +question of time. Baboo Lall Mohun Ghose's speeches in +England have not been entirely fruitless, inasmuch as they +have evoked and enlisted the sympathy of a few leaders of +public opinion. He is manfully struggling to remove the bar +of political disabilities, and to secure for his countrymen the +benefit of representative institutions, for the recognition and +appreciation of which they are now prepared. While they +hope for the best, they must be prepared for the worst. They<span class="pagenum"><a name="Page_203" id="Page_203">[203]</a></span> +must learn meanwhile to cherish, as among the essential +elements of ultimate success, a firm, manly, independent and +self-denying spirit.</p> + +<p>A Bengalee Baboo is often voted a man of tall talk. +Platitude is his forte. This is surely true to a certain extent; +and until he descends from the elevated region of speculation +to the matter of fact arena of practice, both his writings +and harangues must necessarily prove abortive. He must +learn to exchange his verbosity for action in the great battle +of life. Every great politician or statesman must have a +thorough practical training to enable him to overcome the +opposition of different factions whose interests are jeopardised +by his success, and to render his administration a blessing to +the people. He must be prepared to grow and advance +under adverse influences. The history of that consummate +statesman, Sir Salar Jung, of that distinguished scholar and +councillor, Sir T. Madeo Rao, of that astute minister, Maharajah +Sir Dinkur Rao, furnishes the most convincing examples +of superior administrative ability combined with practical +wisdom. Lord Northbrook, in a recent speech at Birmingham, +has made honorable mention of these three eminent +statesmen, whose valuable services in their respective spheres +have long since established their substantial claims to the +the gratitude of their fellow countrymen. When Sir Salar Jung +visited Europe, his very comprehensive and enlightened views +elicited the admiration of several of the wisest statesmen of +the age. His able and successful administration at Hyderabad, +amidst the fierce opposition of factious parties, affords an +admirable illustration of his superior practical wisdom. +When, some thirty years ago, Maharajah Sir Dinkur Rao +visited Calcutta, he was the wonder of all who heard him +enunciate, in a telling speech at the Town Hall, his high, +noble and practical views on civil Government. The speech +was not made feverish by visions of indistinct good, as Mr.<span class="pagenum"><a name="Page_204" id="Page_204">[204]</a></span> +Theodore Dickens said, but it was a clear exposition of the +liberal sentiments of a wise statesman.</p> + +<p>The Bengalees are not a warlike race. Their traditional +habits and usages, their physique, their diet and dress, their +natural tendency to slothfulness and effeminacy, their proverbial +quietude, their general want of pluck and manly spirit, their +ascetic composure, placing the chief joys of life in rest and +competency,—an heirloom descended from their ancestors,—all +indicate an unwarlike temperament. During the Mutiny +of 1875,—an event which in atrocious acts of cruelty incomparably +surpasses all other historical events ever recorded,—that +kind hearted Governor General, Lord Canning, +was advised to introduce Martial Law into Calcutta, but +he negatived the proposal by emphatically declaring in the +Council Chamber that the Bengalees are a mild, tame, inoffensive +and loyal race of people, whose only weapon of +defence is a simple penknife. A common Police constable +with his baton is to them a grim master of authority. A +red-coated Highlander is formidable enough to cope with +and drive away an immense crowd of Bengalees even in +the very heart of the City of Palaces, while in the villages +all shops and houses are closed at the very sight of an +European soldier in his uniform. In fact, Bengal can well be +governed by a handful of Native Police constables, especially +when the Arms' Act is in full force. Unlike the military +races of Upper India, or the border tribes, the Bengalees will +never, even under the influence of the most aggravated wrongs +and injuries, retaliate or resort to such a desperate court of +appeal as war and murder.</p> + +<p>English is the adopted language of a Bengalee Baboo. +It is an instructive study to take a cursory view of the +rapid progress of English education throughout India from +the day when David Hare had held out pecuniary inducements +to Hindoo youths to attend his school, and Dr. Duff<span class="pagenum"><a name="Page_205" id="Page_205">[205]</a></span> +called in the aid of Rammohun Roy to found the infant +General Assembly's Institution, now developed into the largest +College in India. Fifty years ago, who dreamt or even hazarded +a prediction that a Native lad of sixteen or seventeen +years of age would venture to traverse the perilous ocean and +compete for the Civil Service Examination in England, paying +no heed whatever to the manifold disadvantages arising from +social persecution, and the disruption of domestic relations +of the tenderest nature. When Bacon said that knowledge +is power, he certainly did not mean physical but intellectual +power. It is the irresistible influence of this power that +has inspirited an Indian youth to appear at the English +"open competition" for the purpose of winning academic +spurs and entering a closely fenced service; it is the quickening +influence of this power, combined with an enterprising +spirit, that has gradually enabled a mere handful of English +adventurers to convert a small factory into one of the vastest +empires in the East. The gigantic strides that English +education has made in India within a short time, have been +the wonder of the age, the foundation rock of her ultimate +emancipation, socially, morally and intellectually. The prison +wall round the mind which ages had reared and learning +fortified has been completely demolished, and not only men +but matronly zenana females have picked up a few crumbs of +broken English words which they occasionally use in familiar +conversation, for instance, Rail, Talygraf, Guvner, Juj +Majister, High Cote, etc.</p> + +<p>Some of the Bengalee Baboos read and write English +with remarkable fluency, and the epistolary correspondence of +most of them is commonly carried on in that language. +When two or more educated Baboos meet together, or take +their constitutional in the morning, they perhaps talk of some +reading articles in the Anglo-Indian or English journals or +periodicals, and eagerly communicate to each other "the flotsam<span class="pagenum"><a name="Page_206" id="Page_206">[206]</a></span> +and jetsam of advanced European thoughts, the ripest +outcome in the Nineteenth century, or the aftermath in +the Fortnightly," as if the vernacular dialect were not at all +fitted for the communication of their ideas. It is a pity that +the cultivation and improvement of a national literature—the +embodiment of national thought and taste and the mainspring +of national enlightenment—seldom or never engages +their serious attention. But it is a great mistake to suppose +that the large mass of the Indian population can be thoroughly +instructed and reformed through the medium of a foreign +language. The richness and copiousness of modern English, +combining as it does conciseness with solidity and perspicuity, +are admittedly very great; it is admirably adapted for +the educated <i>few</i>, but it is not equally suited to the capacity +and comprehension of the <i>many</i>. It is incumbent, therefore, +on all well disposed Hindoos, who have the real welfare of +their country at heart, to endeavour to fertilise their national +literature by transplanting into it the advanced thoughts +of modern Europe, and to enrich it with copiousness, such as +would obviate its acknowledged deficiency and barrenness. +Until this is done, it is as unreasonable to expect elegance +and perfection in the national literature as it is to expect +harvest in seed-time or the full vigor of manhood in the +incipient state of childhood.</p> + +<p>Assuredly the Bengalees are a race of <i>keranees</i> or +writers, as Napoleon said the English were a nation of shopkeepers. +Every morning and evening, almost all the main +streets of Calcutta leading to the English quarter—bright +prospect for the Tramway—are literally thronged with dense +crowds of keranees in their white cloth uniform, busily +making for their respective offices, either in shabby looking +third class hackney carriages or on foot. A foreigner not +used to such sights cannot fail almost unconsciously to come +to a conclusion that the Bengalees are a nation of keranees.<span class="pagenum"><a name="Page_207" id="Page_207">[207]</a></span> +Every Government, Railway or Merchant's office, is filled +with these Baboos, either actually employed or serving on +probation, biding their time in fond expectation of picking +up a slice of official bread, buttered or unbuttered. Even +graduates of the Calcutta University do not hesitate to serve +as apprentices, because a collegiate course does not teach the +rules of bureaucracy or official routine. Most of them are +good copyists or clever accountants, while a few are correspondence +clerks. As a rule, their pay is very small compared +with what is given to English Clerks, for reasons which I +need not dilate upon here.</p> + +<p>Within the range of our experience, extending over fifty +years, we remember only one Native gentleman—Baboo +Shama Churn Dey, the present vice-chairman of the Calcutta +Municipality—who, by his tried ability, intelligence and +integrity has managed to climb to the top of keraneedom. +In recognition of his high efficiency his salary has been +raised to one thousand Rupees a month, in spite of many +instances of supersession. I, in common with others, am +fully persuaded that had he been a British-born Civilian, +he would undoubtedly have drawn a much larger salary. +But it is useless to repine at a misfortune which is inevitable.</p> + +<p>Even the amusements of a Bengalee Baboo are more +or less anglicised. Instead of the traditional <i>Jattras</i>, (representations) +and <i>Cobees</i> (popular ballads) he has gradually +imbibed a taste for theatrical performances, and native +musical instruments are superseded by European flutes, +concertinas and harmoniums, organs and piano-fortes. This +is certainly a decided improvement on the old antiquated +system, demonstrating the slow growth of a refined taste. +Thus we see in almost every phase of life, at home or outside, +the Bengalee Baboo is Europeanized. In his style of living, +in his mode of dress, in his writings, in his public and private<span class="pagenum"><a name="Page_208" id="Page_208">[208]</a></span> +utterances, in his household arrangements and furniture, in +his bearing and department, in his social intercourse, in his +mental accomplishments, and in fact, in his passionate partiality +for Western æsthetics, he is a modified Anglo-Indian. +But it were devoutly to be wished that he possessed a +larger admixture of the essential elements of European +truthfulness of character, energy and manliness of spirit, +straightforwardness in his dealings with society, nobility of +sentiment, magnanimity combined with simplicity, disinterested +love and sympathy, and above all, moral and spiritual +elevation.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span></p> + +<h2>XVI.</h2> + +<h3>THE KOBIRAJ OR NATIVE PHYSICIAN.</h3> + + +<p>Notwithstanding the rapid progress of medical +science throughout the country since the establishment +of the Calcutta Medical College, it is an +undeniable fact that the practice of Hindoo <i>Kobirajes</i> and +Mussulman <i>hakims</i> still continues to find favour in the eyes +of a large section of the Indian population. In Chemistry, +Anatomy, Midwifery and Surgery, the decided superiority of +the English over the Native system, is admitted by all. This +is unquestionably an age of improvement; everything around +us indicates the progressive development of arts and sciences, +and a society that does not keep pace with the onward march +of intellect is certainly much behind the age.</p> + +<p>There was a time when upwards of sixteen original +medical writers, some of whose works are still extant, flourished +in India, and medicines prepared according to the +formulas of the <i>Ayurveda</i>—the best standard medical work—were +supposed to have produced wholesome results, affording +no inconsiderable amount of relief to thousands afflicted with +diseases of various kinds, and even of a most malignant character. +Under the Hindoo dynasty, every encouragement was +given to the cultivation and improvement of medical science. +Next to the Brahmins, the Vidya class was respected, though +sometimes they are unjustly twitted with what is called +a hybrid origin. It is, however, foreign to our purpose +to determine this point, which seems to be enveloped in +obscurity. The common theory on which the Hindoo system +of physic is based, has reference to the country, the season +and the age of the patient, to which is superadded the course of +regimen suited to his physical organisation. The scientific<span class="pagenum"><a name="Page_210" id="Page_210">[210]</a></span> +and philosophical theory is that there are certain defined +elements in the human body on the natural equilibrium of +which mainly depends the health of man. The disturbance +of this normal equilibrium, either by the increase or decrease +of the essential ingredients, deranges the system and requires +the use of medicines generally obtained from several kinds +of indigenous drugs, bark, root, wood, fruits, flowers, metals, +&c.</p> + +<p>From the existing medical works according to which +medicines are prepared and cures effected, it is evident that the +Hindoo system is not entirely destitute of science, but the light +it is capable of diffusing is greatly dimmed by a combination +of unfavourable circumstances brought about by the overthrow +of the Hindoo dynasty, the decay of learning in every +branch of human knowledge, and the consequent growth and +progress of empiricism.</p> + +<p>In his eleventh discourse before the Asiatic Society, that +distinguished orientalist, Sir William Jones, has said "Physic +appears in these regions to have been from time immemorial +as we see it practised at this day by the Hindoos and +Mussulmans, a mere empirical history of diseases and medicines." +This is presumably a remark applicable to a society +but little removed from a state of barbarism, but the existence +of such scientific works as <i>Ayurveda</i>, <i>Nidan</i>, <i>Churruck-Swasru</i>, +<i>Sarasungraha</i>, <i>Boidya</i>, <i>Sarvuswn</i>, &c., furnishes +abundant proof that the Hindoo system of physic is not +altogether founded on empiricism.</p> + +<p>In 1838 the Honorable the East India Company appointed +a Committee, consisting of Drs. Jackson, Rankin +Bramby, Pearson, W. B. O'Shaughnessy and Mr. James Prinsep, +to examine and report upon the state of the Honorable Company's +Dispensaries, and the possibility of substituting native +drugs for European medicines, the primary object being twofold, +namely cheapness and efficacy. Death, ill health and<span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span> +the casualties of the service dispersed the Committee long +before the members could accomplish the task imposed on +them, and subsequently the whole charge devolved upon +Dr. W. B. O'Shaughnessy, who, after the unwearied labour +of four years, assisted by some of the best Native physicians, +produced a work entitled "The Bengal Dispensary" published +under the authority of the Government of India, which still +remains a valuable monument of his indomitable zeal and +untiring devotion to medical science.</p> + +<p>Great attention has also been given to the scientific +analysis of the various indigenous drugs by Roxburgh, +Wallick, Ainslie, White, Arson, Royle, Pereira, Lindlay, +Richard, &c., &c. The result of their analytical examination, +though not so exhaustive as the very great importance +of the subject required, was nevertheless very favourable +to the opinion that the native system was based on +fixed scientific principles, and that many of the drugs possessed +great curative properties. Unfortunately the improved principles +and important discoveries of modern Europe have +not been sufficiently brought to bear on the simultaneous +development of the native system. They have, however, +proved greatly beneficial in teaching the native <i>kobirajes</i> to +adopt, to a certain extent, the European method and regime.</p> + +<p>It is a remarkable fact that even now, when this science +may be said to be in a retrogressive stage both for want +of adequate culture as well as of sufficient encouragement, +there are a few Hindoo <i>kobirajes</i><a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a> in this City, and in other +parts of the country, whose treatment in chronic cases of +fever, dysentery, diarrhœa, phthisis, pulmonary consumption, +asthma, &c., proves, in a great measure, successful. Hence<span class="pagenum"><a name="Page_212" id="Page_212">[212]</a></span> +in almost every respectable Hindoo family there is a competent +<i>kobiraj</i>, who is always consulted in cases of a serious +nature. It is generally considered that on the subject of pulsation +greater weight is attached to the opinion of a Hindoo +<i>kobiraj</i> than to that of an English doctor. By the pulse, +in the different parts of our physical organisation, the state +of the body may be ascertained and suitable remedies applied. +In cases of severe indisposition among the Hindoos, the +friends of a patient have not only to contend against the +struggle between life and death, but to closely watch the last +expiring flicker of vitality that he may be removed in time +to the banks of the sacred stream for insuring his entrance +into heaven.</p> + +<p>It has been urged by some native physicians that the +Sanskrit work, <i>Ayurveda</i>, above-mentioned, treats of anatomy +and of the doctrine of the circulation of the blood. If +this be true, great credit is doubtless due to its author for +having made in a comparatively dark age such considerable +advances in an important branch of medical science, +without which medicine and surgery are of little avail. Chemistry, +which enables us to distinguish the real properties +of different substances, was certainly not unknown to the +Hindoo physicians, because their medicines indicate a scientific +selection of several ingredients mixed together to produce +a certain result. But it can by no means be asserted that +the people ever attained to a thorough knowledge, either in +the one or the other, which can bear comparison with the +perfection of the modern European system. In almost every +department of human knowledge steady progress is the grand +characteristic of the age, but in this country unhappily a +spirit of scientific investigation has very nearly been extinguished +simply for want of adequate cultivation and support.</p> + +<p>If empirics abound in enlightened Christendom, where +chemical analysis, scientific researches in materia medica and<span class="pagenum"><a name="Page_213" id="Page_213">[213]</a></span> +pharmacy, and anatomical demonstration and surgical operations +almost daily bring to light new discoveries and inventions, +what can be expected in a country where medical science +has long since been in a state of absolute stagnation. Ignorant +and unprincipled quacks, quite unacquainted with the rules +of the Hindoo medical shastras, abound all over the country, +which has for some years past been severely suffering from +malarious fever of a virulent type, carrying death and devastation +wherever it prevails.<a name="FNanchor_100_100" id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a> They literally sport with the health +of their patients, and the natural consequence is, hundreds +and thousands of human beings are mercilessly sacrificed +to their ignorance and cupidity. Not one in a hundred of +those who call themselves <i>kobirajes</i> is acquainted with the +principles of physic as laid down in the standard medical +works of the Hindoos. Some of them have a few nostrums +of their own, the composition of which is unknown to every +one but themselves.</p> + +<p>A Bengalee <i>kobiraj</i> carries a miniature dispensary about +him. He takes with him a small packet, containing different +kinds of pills or powders, wrapped up in a piece of paper, +in small doses which are commonly used twice a day with +ginger, honey, betel, roots of doov-grass, &c. He seldom uses +phials; liquids, when required, are made in a patient's own +house. His medicines are chiefly made of drugs, but he has +neither a proper classification of them, nor a complete system +of botany. He uses, however, certain preparations of oil, +which are sometimes beneficially administered in chronic<span class="pagenum"><a name="Page_214" id="Page_214">[214]</a></span> +cases. These preparations are rather expensive, selling +from two to ten Rupees per pound. The popularity of +some of these <i>kobirajes</i> stands very high in Native public +estimation. Almost every wealthy family in the interior as +well as in the Town has its own physician. The fee of a +quack in the villages is one Rupee on the first day of his visit, +and he continues to attend twice daily until the patient recovers. +When completely recovered, the physician gets one +or two Rupees more, a suit of clothes and some provisions.</p> + +<p>The introduction of English medicines into the interior, +though not scientifically administered in every case, has +very considerably affected the trade of the native quacks. +Their occupation, it may be said, is nearly gone, because the +doctors of the Bengalee class, more systematically trained +under the auspices of the Government Vernacular Colleges, +have, in a manner, superseded them. In strong fevers, instead +of compelling the patient to fast for twenty-one days or +longer, and restricting his regimen to parched rice, the Bengalee +class doctor first reduces him by evacuations,<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a> and then +gives him either fever mixture, or cinchona febrifuge, or quinine<span class="pagenum"><a name="Page_215" id="Page_215">[215]</a></span> +mixture as he thinks best. In place of warm applications—the +quondam regimen of a kobiraj in strong fevers—he +gives ice or cold water, thus relieving the patient from the +effects of a merciless abstinence and excessive thirst. On the +periodical return of the unhealthy season in Bengal, <i>i. e.</i>, in +the months of September, October, November and December, +when the atmosphere is surcharged with a large quantity of +vapour, these doctors generally reap a harvest of gain from +their practice. It should be mentioned, however, that their +imperfect knowledge and want of sufficient experience, are +too often attended with the most disastrous results.</p> + +<hr style="width: 65%;" /> + +<p><span class="pagenum"><a name="Page_216" id="Page_216">[216]</a></span></p> + +<h2>XVII.</h2> + +<h3>HINDOO FEMALES.</h3> + + +<p>The condition of a Hindoo female, partially described +in the preceding pages, is usually deplorable. The +changes and vicissitudes to which her chequered +life is subject are manifold. From the day she is ushered +into the world to her dissolution, she is surrounded by adventitious +circumstances, which, from the peculiar constitution +of the society in which her life is cast, contain a larger admixture +of misery than of happiness. Weak and frail as +she assuredly is made by nature, the conventional forms and +social usages to which she is religiously enjoined to adhere +alike tend to deprive her of temporal and spiritual happiness. +Born under unfavorable circumstances chiefly by +reason of her sex, her life is rendered doubly miserable by +the galling chains of ignorance and superstition. "Accursed +the day when a woman child was born to me," was the emphatic +exclamation of a Rajpoot when a female birth was +announced. "The same motive," says Colonel Tod, "which +studded Europe with convents, in which youth and beauty +were immured until liberated by death, first prompted the +Rajpoot to infanticide: and, however revolting the policy, +it is perhaps kindness compared to incarceration. There +can be no doubt that monastic seclusion, practised by the +Frisians in France, the Langobardi in Italy and the Visigoths +in Spain, was brought from Central Asia, the cradle of the +Goths.<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a> It is in fact a modification of the same feeling, which<span class="pagenum"><a name="Page_217" id="Page_217">[217]</a></span> +characterizes the Rajpoot and the ancient German warrior,—the +dread of dishonor to the fair: the former raises the +poniard to the breast of his wife rather than witness her +captivity, and he gives opiate to the infant, whom, if he cannot +portion and marry to her equal, he dare not see degraded." +Descending from the lofty ideal of a chivalrous +Rajpoot character to the more familiar portraiture of tame +Hindoo life in Bengal, we find the same sad destiny is the +portion of a female in both cases. "When a female is born +no anxious inquiries await the mother—no greetings welcome +the new comer, who appears an intruder on the scene, which +often closes in the hour of its birth. But the very silence +with which a female birth is accompanied forcibly expresses +sorrow." In almost every stage of life, from infancy to old +age, her existence presents a uniform picture of gloominess, +uncertainty, despondency, and neglect. Freedom of thought +and independence of action—the natural birthrights of a +rational being—are denied her not by her Creator but by a +selfish, narrow-minded and crafty priesthood. She is treated +and disposed of as if she were entirely destitute of the feelings +and ideas of a sentient being. She dare not emerge from the +unhealthy seclusion of the closely confined <i>andarmahal</i>, or +female department, where suspicions and jealousies, envy and +malignity are not unfrequently brewing in the boiling caldron +of domestic discord. Born within the precincts of an ill-ventilated +zenana, and cooped up in the cage of an uncongenial +cell, she is destined to breathe her last in that unwholesome +retreat.</p> + +<p>A European lady can have no idea of the enormous +amount of misery and privation to which the life of a Hindoo +female is subjected. In her case, the bitters far counterbalance +the sweets of life. The natural helplessness of her +condition, the abject wretchedness to which she is inevitably +doomed, the utter prostration of her intellect, the ascendency<span class="pagenum"><a name="Page_218" id="Page_218">[218]</a></span> +of a dominant priesthood exacting unquestioning submission +to its selfish doctrines, the unmerited neglect of an unsympathetic +world, and the appalling hardships and austerities +which she is condemned to endure in the event of the death +of her lord, literally beggar description. All the graces and +accomplishments with which she is blessed by nature, and +which have a tendency to adorn and ennoble humanity, are +in her case unreasonably denounced as unfeminine endowments +and privileges, to assert which is a sacrilegious act.</p> + +<p>If she is ever happy, she is happy in spite of the cruel +ordinances of her lawgiver, and the still more cruel usages +and institutions of her country. Manu, the greatest fountain +of authority, has expressly inculcated the doctrine that no +man other than a Brahmin should receive the blessings of +knowledge, and much more severely was the rule enforced +in the case of females, who were held to be naturally unfit +for mental culture! It was worse than a blasphemy to +attempt to educate a female; she was born in ignorance, +she must die in ignorance. All the horrors of a premature +and certain widowhood were pictured forth to her eyes, were +she to make an effort to enlighten her mind.<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a> How shamefully +contracted were the views of the Hindoo lawgiver in +respect of the progressive development of the human intellect! +His prohibitory injunction was and is now more honored in +the breach than in observance.</p> +<p><span class="pagenum"><a name="Page_219" id="Page_219">[219]</a></span></p> +<p>From the moment a female child is brought into the +world, a new source of anxiety arises in the minds of its +parents, which becomes more and more intense as it advances +in years. The thought of educating the child is not what troubles +their heads, it is a thought which is at the furthest remove +from their imagination; but the idea how to dispose of +it in the world continually preys on their minds. The child, +perfectly unconscious of the fate that awaits it, begins to handle +the playthings set before it, and as nature in almost every +case works intuitively, it soon learns to make a miniature +kitchen with earthen pots and pans resembling that in the +midst of which it has to spend the greater portion of its existence. +It is a noteworthy fact that a Hindoo lady even when +placed in affluent circumstances does not consider it beneath +her dignity to occasionally take a part in the <i>cuisine</i>, or at +least in making preparations for the same, though the family +has professional cooks in its employ, the principal object +being to feed her husband and children with extra delicacies +prepared with her own hand. Instead of idle and unprofitable +talk and scandalous gossipings, reflecting on the characters +of others, such an occupation is deserving of commendation.<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a></p> + +<p>When six or seven years of age, the mother endeavours +to initiate the girl in the first course of simple <i>Bratas</i> or religious +vows, which are destined, as has been already shewn, to +exercise a vast influence on her mind. The germs of superstition +being thus sown so early take a deep root. Meanwhile +the anxiety of the mother for her marriage increases with her +growth. Numerous proposals are received and rejected, till<span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span> +at length a selection is made according to the rules stated in +a former sketch. In this manner, persons are married with +as much indifference as cattle are yoked together, they are +disposed of according to the judgment of their parents, +without the parties, who are to live together till death, having +the slightest opportunity of seeing each other, much less of +studying each other's disposition.</p> + +<p>If a female child possess, as is very rarely the case, finely +chiselled features, embodying the ideal of a Hindoo beauty, +the breast of the mother is freed for a time, but for a time +only, from perturbation or internal agitation. It may be she +is congratulated on the birth of so beautiful a child, and it is +but natural that she should indulge in pleasant delusions +about the future of her offspring. She looks forward to a +match at once desirable and happy. Fed with such hopes, +she cherishes many a fond idea of the wealth of joys in store +for her daughter. But how often are our brightest hopes +blasted by the ruthless hand of fortune.</p> + +<p>If, on the contrary, the girl be deficient in beauty, the +bosom of the mother is perpetually disturbed by gloomy forebodings, +which no worldly advantage can effectually remove, +no reasoning can sufficiently suppress. The reassuring admonition +of congenial minds may sustain her spirits for a +time, but whenever alone or disengaged from the toils of +domestic duties, her mind almost involuntarily reverts to the +future destiny of the girl. As day by day she grows older, +and her features begin to assume a more distinctive form, the +deformity, which was but faintly perceived at first, becomes +more striking. The mother herself, perhaps, being a living +illustration of how fruitless were the attempts of her parents +to secure for her a desirable match, naturally feels a strong +misgiving as to the good fortune of her child.</p> + +<p>While the hearts of the parents are thus filled with disquieting +thoughts, the girl is perfectly unconscious of the fate<span class="pagenum"><a name="Page_221" id="Page_221">[221]</a></span> +that awaits her. She laughs and sports about, regardless of +what is written on her forehead by the <i>Bidhata pooroosh</i>. The +performance of the religious vow in her infancy, having for its +object the securing a good husband, might incidentally +remind her of marriage, but the thought passes off in a moment +like the streaks of a morning cloud. Hence it has been +justly said that the happiest days in the life of a Hindoo +female are those preceding her marriage. If in Bengal, under +the paternal care of a Christian Government, she is not permitted +to become a victim to the poppy at her dawn, or the +flames at her riper years, like her Rajpoot sister in times of +yore, she is ever and anon subject to the appalling hardships +of a <i>bidhaba</i> life, or widowhood. Though too young to fully +realise the thousand and one evils of such a wretched existence, +yet the living examples she daily and hourly sees +around her make, to use a native phrase, "her hands and feet +enter into her belly."</p> + +<p>To those who have studied the existing state of Hindoo +society, it is a matter no less of wonder than of gratulation +that the system of early marriage, the arbitrary manner in +which it is consummated, and the utter absence of the voice +and consent of the parties thus affianced, deriding the very +idea of the slightest opportunity being given to study each +other's disposition and habitude, should produce such a large +amount of conjugal felicity, which is the fundamental object +of this solemn compact. In every nation removed from barbarism, +marriage is a recognised ordinance, alike sanctioned +by the law of God and the law of man. It is a solemn covenant +between a man and a woman to love each other +through all the vicissitudes of life, till the union is dissolved +by the death of either. We may go further and say that even +then the tie of relationship does not become totally extinct, +inasmuch as the party surviving has to provide for the nurture +and education of children, should there be any. Such<span class="pagenum"><a name="Page_222" id="Page_222">[222]</a></span> +being the nature of a matrimonial engagement, it is next to +impossible that a boy of fourteen wedded to a girl of nine +should be capable of forming an adequate idea of the grave +responsibility. The evil must work its own remedy with the +general spread of education and the growth of a sound system +of domestic and social economy, because the existing +one is unhealthy and unnatural. It is useless to dilate on the +evil consequences of early marriage, they are clearly apparent +in the every-day life of a Hindoo.</p> + +<p>Nature is so propitious to us in every respect that out of +evil she brings good. When the female, destitute as she is of +the blessings of knowledge, becomes the mother of several +children, she is raised to the rank of a governess, or in other +words, she becomes a <i>ghinni</i>, or head of the family. To all +intents and purposes, she seems to understand her duties so +thoroughly that almost instinctively she exercises a salutary +control over a number of young girls, newly married, corrects +all improprieties of conduct, and teaches them to +cherish feelings of mutual kindness, love and affection.</p> + +<p>In many cases, however, it must be acknowledged, the +custom of several families—all branches of the same stem,—living +together under one roof, is a fruitful source of evil, +often embittering the sweet enjoyments of a peaceful conjugal +life. Where there is no harmony among the several female +members of a family, the slightest misunderstanding occasions +bitterest quarrels, especially when there is no recognised +<i>ghinni</i> or female head to check the same, or reconcile the +parties by matronly advice. For instance, if one son in a +family be well-to-do in the world, and another does not possess +the same advantages, it is ten to one but that the wife of the +former constantly advises him to mess separately, if not to +remove to a different house, and as unequal combination is +always disadvantageous to the weaker side, the latter has +to put up with slights and indignities which are oftentimes<span class="pagenum"><a name="Page_223" id="Page_223">[223]</a></span> +unbearable, and terminate in a separation either in food or +domicile, or both. It is a well established fact that a woman +is the principal cause of a disruption between brothers and +other members of a family. Though she is mild, soft, +kind and flexible, yet she belies her nature when sordid +self and mean avarice exert a dominant sway over her mind. +Stinted in her culture and contracted in her views, Mammon +is her god, and she looks to the welfare of her husband and +her own children as the chief end of her existence. She +is naturally loath to give a share of the affection of her +husband to a rival; she also cannot brook the idea of frittering +his earnings among his kindred. I have known of the +most affectionate and devoted of brothers not being able to see +each other's face under the all powerful influence of petticoat +government. A European becomes a housekeeper as soon as +he marries. The arrangement is an excellent one, no doubt, +and as educated Hindoos are very much disposed to imitate +English manners, the practice where feasible is gradually +gaining ground, despite the prevalence of the old patriarchal +system throughout the greater portion of the country. There +is a common native saying, which runs thus: "as many brothers, +so many abodes." It is to a certain extent a striking illustration +of the existing state of things; harmony and peace +can scarcely be found in a family where brothers are swayed, +as they must be, by the irresistible influence of their wives.<a name="FNanchor_105_105" id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a> +To the credit of the patriarchal system, there still exist in +every part of the country numerous families that scout the +idea of a segregation.</p> +<p><span class="pagenum"><a name="Page_224" id="Page_224">[224]</a></span></p> +<p>Turning from the dark to the bright side of the picture, +it is gratifying to observe that of late years, attention has +been directed to, and laudable exertions are being made for, +the education of Hindoo females. Nothing can compare +in importance with the steady progress of this movement. +After the movement had been begun by the Missionary Societies, +the late Hon. Mr. Drinkwater Bethune gave an important +impetus to this noble cause from the side of Government. +These examples have since been followed up by other devoted +friends of native improvement, and the Government has fully +recognised the paramount importance of the object. This +combination of efforts has already produced the most gratifying +results. That there is a growing desire for learning +among the females by the study of such elementary books, +Bengallee and English, as have a tendency to improve their +understanding, is a patent fact. Not only young girls, +whose age permits them to attend schools, but grown up +ladies, who are confined within the precincts of a zenana, +are alike influenced by this commendable desire. Almost +every respectable Hindoo family in Calcutta has a Christian +governess, who besides giving primary and Bible instruction, +teaches all sorts of needle-work—an art in which considerable +progress has been made within the last few years.<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a> +This is an indication of the growth of a refined taste which +is a great step towards the cause of national improvement. +As we have said elsewhere, instead of spending their time +in idle talk and unprofitable occupation, if not in unpleasant +dissension, they now vie with each other in producing works +of art and usefulness, and as a matter of course the annual +distribution of rewards is a great incentive to exertion. It<span class="pagenum"><a name="Page_225" id="Page_225">[225]</a></span> +is devoutly to be wished that this desire for learning and +taste for works of art should gradually spread and be +appreciated throughout the length and breadth of the land. +In the interior, however, the mass of the people of all ranks +and of both sexes are still as remote from the influence of +this improvement as they were centuries ago.</p> + +<p>It is a pity that Hindoo females are withdrawn from +schools the moment they are married; this is an insuperable +obstacle to the full development of their mental powers. +The progress made by some of them in the zenana is really +very creditable, and challenges the commendation of all who +have the elevation of native female character at heart. +They are not only assiduous in the cultivation of feminine +graces and accomplishments, but their superior grasp +of thought and language rank them among the literary +women of their country. Some thirty years back the +Hindoo females of Bengal were immersed in ignorance; +they were represented as degraded beings incapable of improvement; +not one in a thousand could read or write; but +since proper steps have been taken to remove this national +reproach, they have evinced an ardent desire to enrich their +minds by a course of study which, though not profound, is +well fitted to adorn female life. The English Church +Mission, "The Scottish Ladies' Association," a department +of the Church of Scotland Mission, the Free Church Mission, +the American Mission, &c. are all doing an incalculable +amount of good by their disinterested efforts to impart the +blessings of knowledge to such zenana females as are precluded +by being married from attending schools. The +complete regeneration of India cannot be expected until the +emancipation of the females is accomplished, practically +proving to the world, as it has already done in a very limited +degree, the palpable absurdity of Manu's interdictory edict, +restraining them from cultivating their intellectual powers.</p> + +<p><span class="pagenum"><a name="Page_226" id="Page_226">[226]</a></span></p> + +<p>As a proof of the progress already made in the <i>higher</i> +branches of female education, it is gratifying to state that two +young ladies passed the First Arts' Examination of the Calcutta +University at the end of last year. One of these was trained +in the Bethune School, and the other in the Free Church +Normal School. This examination represents a very considerable +amount of acquirement, and is next to the B. A. +Several other female candidates also passed the Entrance or +Matriculation Examination at the same time. Similar progress +has been reported from the Madras Presidency.</p> + +<p>Authentic history furnishes abundant evidence of the +prevalence of female education in the country to a considerable +extent, until Mahomedan oppression not only proscribed +Hindoo women from pursuing a literary career, but ultimately +dragged them into a state of unhealthy seclusion for +the preservation of their honor, which they valued more than +their very life. In Rajpootana every respectable female was +instructed to read and write. Of their intellectual endowments +and knowledge of mankind, whoever has had opportunities +of conversing with them could not fail to form a favorable +impression.<a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a></p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_227" id="Page_227">[227]</a></span></p> + +<h2>XVIII.</h2> + +<h3>POLYGAMY.</h3> + + +<p>In this, as well as in some other eastern countries, +polygamy has from time out of mind been in existence. +That it is subversive of moral order and +of conjugal felicity, is admitted by all who have paid the +slightest degree of attention to the very many evil consequences +of this abnormal institution. It is a violation of a +just and divine law, opposed to the nurture and education of +children, and inconsistent with the due equality of the sexes. +In every country where this obnoxious practice prevails, and +is dignified with the hallowed name of a social and religious +ordinance, as is done in India, woman occupies a degraded +position, and society is rude and unexpansive in its character. +The most heinous crimes are committed without remorse, +and conscience is seared, as it were, with a red-hot iron. +"Nature has designed woman to be the equal of man as a +moral and intellectual being; and confined to the exercise +of her own proper duties as a wife and mother, she +is placed in a favourable position as relates to her own +happiness and the happiness of her husband." Much of +the civilization of Europe is due to the high position of the +fair sex in the social scale. Their education, their capacity +for rearing their children in orderly and virtuous habits, their +elevated conceptions of a Supreme Being, their social and +domestic manners, the purity of their lives, their natural tenderness +and affection, their freedom, and the moral influence +of their actions on society, give them a rank in no way +inferior to that of the other sex. But in this country, it is +painful to realise that they are not only denied the inestimable +blessings of a good education but that their first lawgiver has<span class="pagenum"><a name="Page_228" id="Page_228">[228]</a></span> +condemned them to a state of abject servitude. "Women +have no business" says Manu, "with the text of the Veda, +this is the law fully settled: having, therefore, no evidence +of law, and no knowledge of expiatory texts, sinful women +must be as foul as falsehood itself; and this is a fixed rule. +Through their passion for men, their mutable temper, their +want of settled affection, and their perverse nature, (let them +be guarded in this world ever so well,) they soon become +alienated from their husbands." Manu allotted to such women +"a love of their bed, of their seat, and of ornament, impure +appetites, wrath, weak flexibility, desire of mischief and +bad conduct. Day and night must women be held by their +protectors in a state of dependence." Apart from their +practically servile condition, the apparent complacence with +which polygamy is tolerated, and the facility with which a +plurality of wives can be obtained, are circumstances which +poison the perennial source of conjugal felicity, reduce them +to a state of moral and intellectual degradation, and sap the +very foundation of virtue. "A barren wife," says Manu, +"may be superseded by another in the eighth year; she +whose children are all dead, in the tenth; she who brings +forth only daughters, in the eleventh year; she who speaks +unkindly, without delay." Bullal Sen, who, if I mistake not, +had first established the system of <i>Koolinism</i> in Bengal, and +prescribed certain rules in favor of polygamy, was singularly +deficient in foresight and wisdom when he entirely overlooked +the evil consequences inseparable from this monstrous +matrimonial arrangement, so pregnant with mischief in whatever +aspect we view it. Any artificial institution which is +subversive of divine law will, in the main, prove highly +unfavourable to the best interests of society. The marriage +of a man with but one wife is an arrangement which should +never be departed from. To dispose of the ministering angels +of our existence, without the slightest regard to their future<span class="pagenum"><a name="Page_229" id="Page_229">[229]</a></span> +happiness, and yoke them to an unprincipled libertine, or a +Koolin perhaps on the verge of his grave, is a system alike +destructive of all social, benevolent and humane feelings. A +Koolin has no regard, much less sympathy, for any one of his +numerous wives, on the contrary he looks to them for gain +and other worldly advantages. It is a notorious fact that +Koolin wives after their marriage almost invariably live with +their parents, thus virtually closing all avenues to the growth +of affection between the husband and wife. The one is as +estranged from the other as if there had been no bond of +union between them. As the temptations to vicious indulgences +are so very powerful and numerous in this wicked +world of ours, the unscrupulous Koolin females of the sacerdotal +class often sacrifice chastity at the altar of sensuality. +The perpetration of the most horrible crimes is the necessary +effect. The fault does not rest so much with the poor unfortunate +females as with the diabolical system which openly +tolerates and religiously upholds polygamy. That it is an +unnatural state, even the most thoughtless will readily admit. +In every case it is the source of perpetual disputes and +misery. Domestic happiness can have no place in a family +in which more than one wife lives. I have known many a +person who under the impulse of passion had entered into +this unnatural state deplore it as the greatest of all domestic +afflictions. Even separate cook rooms, separate apartments, +and separate <i>mehals</i>, and dining and sleeping alternately +with two wives with the greatest punctuality, and giving the +same set of ornaments to both, were not enough to ensure +harmony, peace and tranquillity. Indeed it has become a +proverb among the Hindoos, that "one wife would rather go +with her husband to the gloomy regions of <i>yama</i> (Pluto) +than see him sit with the other." As has already been described, +a tender girl of five years of age is, as her <i>first</i> instruction +before emerging from her nursery, initiated into the <i>Brata</i><span class="pagenum"><a name="Page_230" id="Page_230">[230]</a></span> +or religious vow of <i>Sayjooty</i>, the primary object of which +is the ruin and destruction of a <i>Sateen</i> or rival wife. The +germs or jealousy against, and contempt for, a rival being +thus sown so early, they take deep root and expand in time +so as to become absolutely ineradicable.</p> + +<p>When the presence of two wives in the same house is attended +with so much disquietude, the evil arising from the practices +of professional Koolins is much greater. They are married +to a number of females whose prospect of connubial bliss is +as remote as the poles are asunder. Instead of true love and +genuine attachment, the legitimate conditions of matrimony, +the natural apathy of the husband is often requited by the infidelity +of his numerous wives; nor can it be otherwise, the visits of +the husband being, like those of a meteor, few and far between. +Being destitute of the finer susceptibilities of human nature, +and looking upon matrimony as a matter of traffic, he regards +his wives as so many automata whose happiness is not at all +identified with his own. Influenced by a sordid love of gain, +bred and brought up in the lap of ignorance and laziness, and +pampered by effeminate habits, he leads a profligate life typical +of utter demoralisation. He cares as little for the chastity +of his wives as a child does for the nicety of his playthings. +By rank, profession and habit he is a debauchee. His +sense of female honor is totally blunted. The thought of +nurturing and educating his numerous children never enters +into his mind. He knows not how many sons and daughters +he has, whether legitimate or illegitimate; he is not capable +of recognising them, simply because he has seldom or never +seen their faces. If he keep a register of the number of his +wives, he keeps no record of the number of his children. +When he wants money, he pounces on such a father-in-law as +can satisfy him. If he keep one wife at home, it is not from +warmth of affection that he does so, but merely for his own +convenience and comfort; she is made to discharge all the<span class="pagenum"><a name="Page_231" id="Page_231">[231]</a></span> +menial offices of a domestic maid-servant. Though never +placed in affluent circumstances, yet he is the lord of thirty, +forty or fifty women. It has been very aptly remarked by an +eminent writer who had paid much attention to the manners +and customs of the Hindoos,—that "amongst the Turks, +seraglios are confined to men of wealth, but here, a Hindoo +Brahmin, possessing only a shred of cloth and a piece of +thread, (<i>poita</i>) keeps more than a hundred mistresses." Indeed +such a system of monstrous polygamy is without a +parallel in the history of human depravity. Prostitution, +adultery, and the horrible crime of the destruction of the foetus +in the womb by means of deleterious drugs administered +by old women, are the inevitable consequences of this unnatural +state of things. It is an undeniable fact that the +daughters of Koolin Brahmins, abandoned by their unprincipled +husbands, are often led into the forbidden paths of life, +partly through the impulse of passion amidst the seductions +of a wicked world, and partly through their exceedingly +miserable circumstances. The houses of ill fame in Calcutta +and other large towns are filled with women of this infamous +character, and the inhuman practice of <i>patefaláno</i> prevails +to an alarming extent, notwithstanding the increased +vigilance of the police. Some fifty years ago a number of +respectable Hindoos felt so disgusted at the mischievous tendency +of the Koolin system of marriage that they were on +the eve of memorialising the Government to put down the +practice by a legislative enactment, such as had been done in +the prohibition of <i>sati</i> or female immolation, but they were +assured that the authorities would not interfere in the domestic +and social usages of the people.</p> + +<p>It is gratifying to observe, however, that the growth of +intelligence and the march of intellect has of late years +greatly counteracted the influence of this monstrous evil. If +the Rulers will not attempt to abolish a social system<span class="pagenum"><a name="Page_232" id="Page_232">[232]</a></span> +opposed to the feelings of natural affection by the denunciation +of the severest temporal penalties, the good sense of +the people who are victimised by it must be appealed to for +its total suppression.</p> + +<p>The following extract from Mr. Ward's excellent work on +the Hindoos will give the reader an idea of the fearful extent to +which Koolinism prevailed in Bengal some fifty or sixty years +back, when English education could scarcely be said to have +commenced the work of reformation or rather disintegration.</p> + +<p>"Notwithstanding the predilection for <i>koolins</i> they are +more corrupt in their manners than any of the Hindoos. I +have heard of a Koolin Brahmin, who, after marrying sixty-five +wives, carried off another man's wife, by personating her +husband. Many of the Koolins have a numerous posterity. +I select five examples, though they might easily be multiplied: +Oodhoy Chunder, a Brahmin, late of Bágnápárá, had +sixty-five wives, by whom he had forty-one sons, and twenty-five +daughters. Ramkinkur, a Brahmin, late of Kooshda, had +seventy-two wives, thirty-two sons, and twenty-seven daughters. +Vishnooram, a Brahmin, late of Gundulpárá, had sixty +wives, twenty-five sons and fifteen daughters. Gouree Churn, +a Brahmin, late of Treebanee, had forty-five wives, thirty-two +sons, and sixteen daughters. Ramakant, a Brahmin, late of +Bhoosdaranee, had eighty-two wives, eighteen sons and +twenty-six daughters; this man died about the year 1810, at +the age of 85 years or more, and was married, for the last +time, only three months before his death. Most of these +marriages are sought after by the relations of the female, to +keep up the honor of their families; and the children of these +marriages invariably remain with their mothers, and are +maintained by the relations of these females. In some cases, +a Koolin father does not know his own children."</p> + +<p>Not only the rules of caste, but <i>poverty</i> is also a great +barrier to the marriage of Koolin women, a fact which has<span class="pagenum"><a name="Page_233" id="Page_233">[233]</a></span> +been very feelingly deplored in the following lines. Maidenly +anxiety finds a natural vent in them:—</p> + +<div class="poem"> +<span class="i2">"Out spake the bride's sister,</span><br /> +<span class="i2">As she came frae the byre,</span><br /> +<span class="i2">O! gin I were but married,</span><br /> +<span class="i2">It's a' that I desire;</span><br /> +<span class="i2">But we poor folk maun live single,</span><br /> +<span class="i2">And do the best we can,</span><br /> +<span class="i2">I dinna care what I should want</span><br /> +<span class="i2">If I could but get a man.</span><br /> +<span class="i2">Another, and O! what will come o' me!</span><br /> +<span class="i2">And O! what will I do?</span><br /> +<span class="i2">That sic a braw lassie as I</span><br /> +<span class="i2">Should die for a wooer, I trow."</span><br /> +</div> + +<p>When Bullal Sen first introduced this obnoxious system, +which went under the euphonious title of the Order of Merit, +he little anticipated that the very small seed of mischief he +then planted would soon grow into a luxuriant tree, and produce +an abundant crop of evils, poisoning the very source of +domestic felicity. It requires no depth of thought to predict +that the evil is destined to die a natural death, as all such +social evils are fated to do, when ignorance and superstition +are driven into their congenial darkness. Though many a +Hindoo still lives in the sin of polygamy without any particular +repentance, yet the irresistible progress of virtue, like +that of truth, will ultimately teach him that it is an unsafe +foundation on which to build the sober structure of domestic +happiness.</p> + +<p>The details of the following conversation between a husband, +his old mother, and his two wives, placed at the disposal +of the writer by a friend, may, he trusts, not be out of +place:—</p> + +<p>"What is this noise for," exclaims Radhamoney, a widow, +(the name of the mother) coming out of the <i>thacoor ghur</i> in +which she was worshipping; "this noise, this tumult, this +quarrel, this wringing of the hands, these curses will surely<span class="pagenum"><a name="Page_234" id="Page_234">[234]</a></span> +drive away Luckhee from the house, it is enough to make +the devil fly; you have lost every sense of shame, <i>mago ma</i>, +your clamour has deafened my ears, where shall I go? one +is apt to leave her clothes behind. You have been served +right; it was only the other day that Grish, (name of the son) +lost 5,000 Rupees in a case at the Burra Adawlut (High Court.) +If I be a <i>Sati</i> (chaste woman), I say, you two women (pointing +to the two wives) will be beggared and reduced to the +condition of <i>harrees</i> (those who carry night soil); in what +unlucky hour did these two women enter the house. You are +both <i>Rakhasees</i> (female cannibals.) Day by day, sorrow is +eating into the vitals of my son, his golden body is being +darkened every day; Oh! <i>Bidhata</i> (God) you have ordained +this for me?" "Ullungo (name of the maid-servant) what is +the cause of this uproar?" asks the mother. "<i>Ma</i>, what will +I say," replies the maid-servant; "the cook <i>first</i> gave the <i>vath</i>, +boiled rice to Comul," (name of the daughter of the first wife). +"Is this all? nothing more?" continues the mother; "my Báchá +(child) has had no food for seven days, being ill with fever. +You all know this; the <i>kobeeraj</i> (physician) this morning has +ordered some rice for her, whereupon the second wife, all +this while roaring and bawling, cursing and swearing, stepped +forward and said, it is past nine and my Hurree (her son's +name, 12 years old) has not yet got a morsel, his belly has +shrunk, and the school time is come; if late, his master will +make him stand." Radhamoney, the old mother, or <i>ghini</i>, +sent for the cook, and enquired if the rice were ready. "Yes, +<i>ma</i>, Hurree Baboo came into the cook room half an hour ago, +and I asked him to take his meal; <i>chotta ma</i> (second wife) +prevented him, because I <i>first</i> gave the rice to Comul who +was so long ill." "Where is Hurree now?" enquired the old +lady. The maid-servant replied "<i>Chotta ma</i> gave him a few pice +and told him to go to his school, though he could have eaten +rice if he liked." "Let Grish return home," added the old lady,<span class="pagenum"><a name="Page_235" id="Page_235">[235]</a></span> +"and I will tell him to send me to Benares without delay; I +am sick of your incessant broils; for giving Comul rice <i>first</i> +you two <i>bous</i> fell into a quarrel, and cursed each other so fearfully +that you, <i>burra bou</i> (first wife), ate the head of Hurree, +and you, <i>chotta bou</i> (second wife), ate the head of Comul's +husband."<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a></p> + +<p>It was evening, and Grish, the son, returned home from +office. Before he had time to take off his office dress, the old +mother, impatient to tell him what had occurred during the +day, and with tears in her eyes, thus addressed him: "You, my +son, have brought the greatest curse on yourself by marrying +two wives; to-day the whole family has been starving, and +why? because Comul, suffering from fever for the last eight +days, had got a little rice this morning, and she ate <i>first</i>; <i>chotta +bou</i>, therefore, prevented her son from eating anything, and sent +the little <i>bacha</i> to the school without rice. From what <i>pajee</i> +(mean) families have you brought these two females? I can no +longer remain in the house. Under the slightest pretext, like +infamous wenches, they not only brawl but curse each other +and the son and son-in-law into the bargain. Can Luckhee +dwell in such a house? send me to Benares instantly, I can +no longer live in such a hell of a place. Your wives have +made it a regular hell." The son consoles the old mother, +promising that everything would be done according to her +wish, begging her at the same time to eat something, and +adding that he does not mind whether his two wives eat or +not. After going through the evening service, he slept outside +that night, pondering what should be done for the +future quiet of the family. Next day he removed the first +wife to her father's house, because the second wife is always +the <i>Zuburdust</i>, imagining that one hand can never make a<span class="pagenum"><a name="Page_236" id="Page_236">[236]</a></span> +clap. But he was sadly mistaken, the deserted wife, continually +brooding over her misfortune, at length resolved to +put an end to her existence, and accordingly one night took +an overdose of opium, and bade a final adieu to the world.</p> + +<p>The above story is founded on real life and should serve +as a warning to those who under the impulse of passion +blindly run into a state of polygamy, which is undoubtedly +one of the greatest domestic evils among the natives.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_237" id="Page_237">[237]</a></span></p> + +<h2>XIX.</h2> + +<h3>HINDOO WIDOWS.</h3> + + +<p>The system of early marriage, and the barbarous +institution of condemning a Hindoo female to a life +of perpetual widowhood after the death of her +husband, are evils which cannot be too strongly deprecated. +In this country, owing to the prevalence of early marriage +and the manner in which it is consummated, a Hindoo does +not become a housekeeper immediately after his marriage. +The wife generally remains one or two years with her parents, +occasionally going to her father-in-law's house for a few days +only; her husband pays her a visit now and then, but not +without the special invitation of his mother-in-law. The +object of such an invitation is evidently to make the son-in-law +behave well towards her daughter. For the attainment +of this object, as I have described before, no means is left +untried. Indeed it has become a proverb among the Hindoos +that when a man fares sumptuously, it is said, he has been +fed with all the fondness shown to a son-in-law. It has +always struck me that if a Hindoo female were permitted to +re-marry after the death of her first husband, the affection of +a mother-in-law for a son-in-law would not have been so +warm as it now is under the existing state of things, which +admits of no alternative.</p> + +<p>Living under the paternal roof for one or two years after +her marriage, a Hindoo girl sometimes becomes a widow,<a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a>—a<span class="pagenum"><a name="Page_238" id="Page_238">[238]</a></span> +state of life which is unspeakably miserable. When a +young female of ten or eleven years of age loses her +husband, with whom perhaps she had scarcely ever exchanged +a single word, she is quite unconscious of the unmitigated +misery she is fated to endure for the remainder of her long +existence.<a name="FNanchor_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a> Deplorable as such a condition undoubtedly is, +it becomes doubly miserable from the cold, uncongenial and +unsympathetic atmosphere by which she is surrounded, and +the uncared-for neglect with which she is treated ever afterwards. +Except a mother, who can adequately conceive the +thousand and one miseries which are in store for the daughter? +It is a gloomy picture from the beginning to the end, and the +gloom deepens as time rolls over her devoted head. Cursed +be the name of the lawgiver who has made such a cruel +ordinance, and cursed the society that has become a thrall to +it! Opposed to the feelings of humanity and natural affection, +the divine lawgiver of the Hindoos, Manu, expressly enjoins +that "although the state of widowhood might be deemed +onerous by the fair sex of the west, it would be considered +little hardship in the east. Let her emaciate her body, by +living voluntarily on pure flowers, roots and fruits, but let +her not, when her lord is deceased, even pronounce the name<span class="pagenum"><a name="Page_239" id="Page_239">[239]</a></span> +of another man. A virtuous wife ascends to heaven, if, after +the decease of her lord, she devote herself to pious austerity; +but a widow, who slights her deceased husband by <i>marrying +again</i>, brings disgrace on herself here below and shall be +excluded from the seat of her lord. Abstinence from the +common pursuits of life, and entire self-denial, are rewarded +by high renown in this world, and in the next the abode of +her lord, and procure for her the title of <i>sadhvi</i> or the virtuous." +From the above it is evident that widowhood has prevailed +in this country from time out of mind. Its mischievous +tendency is apparent in the degraded and corrupt state +of female society. We can never thoroughly conquer nature; +we can never restrain our passions so effectually as +to render ourselves proof against temptation. The frailty +of women is admittedly great, and the ease with which they +may be seduced into the forbidden paths of life is too well-known +to need being enlarged on. However sedulously a +Hindoo mother may guard the virtue of her widowed daughter, +and however forcibly she may inculcate the doctrine of +purity of life and manners, it proves but a feeble barrier against +the irresistible impulse of passion. Numerous instances are +on record, proving the utter futility of human efforts to +contend successfully against nature in this respect. A young +widow may be sent to the holy cities of Benares and Brindabun, +where she is not unfrequently removed with her mother +or grandmother to spend the remainder of her days in +a state of isolated seclusion and religious service, but this +is a poor safeguard for the preservation of constancy and +virtue. Volumes after volumes have been written on the subject, +denouncing in an unmistakable manner the monstrous +perversity of the existing system, but the evil has taken such +a deep root in the social economy of the people that the +utmost exertions must be put forth before it can be wholly +eradicated.</p> + +<p><span class="pagenum"><a name="Page_240" id="Page_240">[240]</a></span></p> + +<p>The evils of widowhood are not only confined to the endurance +of accumulated hardships, and self-denials enough to +rend asunder the tenderest chord of humanity, but they likewise +extend to unlawful connections, and the perpetration +of another crime, that of abortion, which is no less revolting +in enormity than infanticide itself. Many respectable +families, which are otherwise esteemed for their meritorious +actions, have more or less sunk in honor from this indelible +stigma; a few have even lost their caste and status in society +from the above cause. In the primitive state of Hindoo society, +when every female other than a wife was regarded either +as a mother or sister according to age, irregular intercourse +was almost unknown, but in these days of libertinism perfect +purity of life is rarely known. Our divine lawgiver, +in view to the interests of humanity and female honor, +ought to have made proper provision by lending his authority +and sanction to a system of widow remarriage within a +reasonable period of life. Some such edict would have +been alike honorable to our venerable sage, and beneficial +to those who are morally and socially most deeply interested +in it; but unfortunately his cruel dicta, running counter to +the fundamental principles of virtue and morality, have +necessarily engendered a rank crop of evils, undermining the +very foundation of human happiness.</p> + +<p>The benevolent exertions of that high priest of Nature, +Pundit Isswara Chunder Vidyasagar, Baboo Keshub Chunder +Sen, the Brahmo apostle, and other Hindoo reformers, to promote +the cause of widow marriage in particular, and female +emancipation in general, have not, it is sad to contemplate, +been attended with the measure of success they deserve, +simply because the state of Hindoo society is not yet ripe +for the innovation. I am, however, sanguine in my expectation +that at no very distant future the progress of enlightenment +will ultimately bring about the consummation so devoutly<span class="pagenum"><a name="Page_241" id="Page_241">[241]</a></span> +to be wished for. It is for the advanced pioneers to endeavour +to remove the incrustation which age and learning have +formed and tradition and custom enshrined with jealous +and sedulous care. Until this is done, a Hindoo widow must +continue to mourn her lot amidst the denunciations of a +heartless world. Sighs will never cease flowing from her heart +so long as she finds herself deprived of the master charm of +life. She is now cast amongst the dregs and tatters of humanity. +Bereft of the <i>substance</i> of what endears life to a female, +she is constrained to cleave to the <i>shadow</i>, which is destined to +leave her when she leaves the light of life. Losing all hope +of worldly enjoyments, she deposits the treasures of her +heart in the sanctuary of religion, convinced that to sell the +world for the life to come is profitable. It is terrible to contemplate +the awful amount of physical and mental suffering +with all its varied complications, to which she is doomed; +her life is a steadfast battle against misery, her soul soars in +a vacuum where all is unreal, empty and hollow, and all the +sweet enjoyments of life fall flat on her taste. Her mental +strife is never over. She is like a weary swimmer who +throws himself back and floats, because he is too much +exhausted to swim longer, yet will not sink and let the cold +and merciless water close over his head. Her spirit has +broken wildly loose from its normal attitude, and her mind +is overwhelmed in a surging tide of misery. From the +day she loses her husband, she has a new lease of life, +and a miserable lease it must be. She will not cease to +lament until her soul itself shall die. If she could say, joy was +once her portion, it lighted on her as the bird rests on the +tree in passing and takes wing, yet she would now say, her +existence is so unlife-like that to her death is sweet. She +is a poor fallen outcast of humanity. No one can enter into +her feelings and views of things. She has no influence, no +control over herself, she cannot turn over a new leaf within<span class="pagenum"><a name="Page_242" id="Page_242">[242]</a></span> +her own mind. Though society is almost a necessity of our +existence, yet she lives wholly alone; a cheerless train of +thoughts always haunts her mind, she feels a dismal void +in her heart, she finds herself cut off at once and for ever from +one most dear to her, no conversation, however pleasant, can +bring her consolation or cheat her grief. The tide of settled +melancholy threatens her reason. As an outcast, she is religiously +forbidden to take a part in any of the social and +domestic concerns of life, tending to relieve the ennui of a +wearisome existence, and to enliven the mind for a while. She +is a living example of an angel sent by heaven to minister +to the comforts of man, turned by a cruel institution into +a curse. Estranged from the affection of those who are, +by the ties of consanguinity, nearest and dearest to her, +she passes her days like a recluse, quite apart from the +communion of society. She stares and gazes wildly at every +festive celebration, while, as the poet sings,</p> + +<div class="poem"> +<span class="i2">"The glad circle round them yield their souls</span><br /> +<span class="i2">To festive mirth and wit that knows no gall."</span><br /> +</div> + +<p>If she have longings irrepressible and cravings insatiable +to lend her hand to any <i>shoova karma</i> (meritorious work), +her widowed condition interposes an insurmountable barrier +to her participation therein, as if everything would be desecrated +when touched by her polluted hand.</p> + +<p>As a sentient being, endowed with all the finer susceptibilities +of human nature, is it possible that she should so far +forget herself as not to feel the bitterest pangs of despondency +at her hopelessly forlorn condition? Driven from the +genial atmosphere of a social circle, she drags a loathsome +existence in this selfish and unsympathetic world. Except +she that gave her birth, who would deign to look upon her +with love and affection? Instead of being regarded, as she +assuredly should be, as the soul of simplicity, a living picture +of sweet innocence, she is shunned as one whose very presence<span class="pagenum"><a name="Page_243" id="Page_243">[243]</a></span> +portends evil. If she possess unaffected modesty and +a keen sense of honor and virtue, who is to recognise and appreciate +those amiable qualities in a society which is preposterously +estranged from all natural susceptibilities? If she +have riches what would that avail her, a poor misguided victim +of superstition!<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a> Her charity, instead of being founded on +the catholic principles of genuine liberality shewing a discriminate +breadth of view, too often exhibits an unhappy +tenacity of adhesion to exclusiveness in the performance +of idolatrous ceremonies. If she is placed above the atmosphere +of artificialness, it is her misfortune to be surrounded by +a concatenation of conventional restrictions which render her +life a visible embodiment of helpless misery and anguish, +and if she ever appeals, she appeals to the Being who is the +only friend of the hopeless and the poor. To attempt to +reconcile a widow to her forlorn lot is to tell a patient burning +with fever not to be thirsty. Her days are dismal, her nights +are dreary.</p> + +<p>It was the dread of widowhood, and the unmitigated +life-long miseries inseparable from it, that led fifty +wives at a time to ascend the funeral pyre of a Rajpoot +husband, with all the composure of a philosophic mind. It +redounds greatly to the credit of the British Government +that its generous exertions have not only struck the death-knell +of this inhuman practice, even in the remotest corner +of the Empire, but, what is more commendable, endeavoured +"to heal the wounds of a country bleeding at every pore +from the fangs of superstition."</p> + +<p>Not content with depriving her of the best enjoyments of +life which society affords, and the laws of God sanction, by condemning +her to a state of perpetual widowhood, the great +lawgiver—the unflinching foe of freedom in females—has<span class="pagenum"><a name="Page_244" id="Page_244">[244]</a></span> +further enjoined the strict observance of certain practices +that add gall to her already overflowing cup of misery. As +has been observed before, she is restricted to one scanty meal +a day, always of the coarsest description, devoid of fish<a name="FNanchor_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a> +which is generally more esteemed by an <i>ayistree</i> lady than +any other article of food in her bill of fare. She must religiously +fast on every <i>ekadossee</i>, twice a month, and on all other +popular religious celebrations. She must bare her body of +all sorts of ornaments, even the <i>iron</i> and the <i>gold</i> bangles, +which once constituted the <i>summum bonum</i> of her life. As an +appropriate substitute for the gold and pearl necklaces, she +is enjoined to wear a <i>toolsee mala</i> (a basilwood chaplet), and +count a <i>toolsee</i> wood bead roll for the final rest of her soul. She +is prohibited from wearing any bordered clothes, a <i>thayti</i> being +her proper garment; she is not permitted to daub her forehead +with <i>sidoor</i>, (vermillion), once the pride of her life when her +lord was alive; she is forbidden to use any bazar-made article +of food, and to complete the catalogue of restrictions she +sometimes shaves her head purposely that she may have an +ugly appearance and thereby more effectually repel the inroads +of a wicked, seductive world.</p> + +<p>If she have any children to nurture, the happy circumstance +affords a great relief to her wearisomely monotonous +life. Day and night she watches them with great care, and +looks forward to their progressive development with intense +anxiety, forgetting in the plenitude of her solicitude her +own forlorn condition. Should there be any mishap in their +case, it causes an irreparable break-down in her spirit, which +is for ever "sicklied over with the pale cast of thought."</p> + +<p><span class="pagenum"><a name="Page_245" id="Page_245">[245]</a></span></p> + +<p>It is a painful fact that riches when not properly used +have a tendency to corrupt the minds of human beings, and +lead them from the path of virtue to that of vice. A wealthy +widow who has the command of a long purse more readily +falls a prey to the temptations of the world than one who, +moving in an humbler sphere of life, has her mind almost +wholly engrossed with domestic cares, and the thoughts of +a future state of beatitude. "Verily," as Lord Lytton says, +"in the domain of poverty there is God's word."</p> + +<p>Considering the endless round of hardship and self +abnegations to which she is inevitably doomed by a terrible +stroke of fortune, "which scathes and scorches her soul," +it is cheering to reflect that she so often shines brightest +in adversity. Indeed she may be occasionally said "to die +ten times a day," but her incredible powers of patient endurance, +coupled with her high sense of female honor, are deserving +of the highest admiration.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_246" id="Page_246">[246]</a></span></p> + +<h2>XX.</h2> + +<h3>SICKNESS, DEATH, AND <i>SHRAD</i>, OR FUNERAL +CEREMONY.</h3> + + +<p>As I have said in the beginning that a Hindoo lives +religiously and dies religiously, so his last days are +attended with a degree of melancholy interest +which is characteristic of the religion which he professes, +as well as of the race to which he belongs. When a Hindoo +becomes seriously ill, the first thing he does is to consult the +Almanac as to the stellar mansion of the period, and engage +the officiating priest to perform a series of religious +atonements, called <i>sastyána</i>, for the removal of the evil spirit, +and the restoration of health. Mornings and evenings are +dedicated to the service, and the mother or the wife of the +patient, as the case may be, makes a vow to the gods, promising +to present suitable offerings on his recovery, for which +purpose a small sum of money is laid aside as a tangible +proof of sincerity. If the patient should be a useful member +of the family, enjoying a good income, greater solicitude +is, as must naturally be expected, manifested for his sake +than for that of an unproductive member; it being not +uncommon that a whole family, consisting of eight or ten +persons, male and female, depend for their sustenance on the +earnings of a single individual,—the inevitable result of a joint +Hindoo family. It is customary among the Hindoos, as it is +among other civilized nations, that when a person is ill, his +friends and relatives come to see and console him. The sick +man generally remains in the inner apartment of the house, +where the females—the ministering angels of life—watch him +and administer to his comfort. When visitors enter the room, +they go away for a time, but it must be mentioned that they<span class="pagenum"><a name="Page_247" id="Page_247">[247]</a></span> +are not wanting in attention, kind-heartedness and careful +nursing. Days and nights of watching pass over their heads +without a murmur, prayers are continually offered to the +guardian deity for a favorable turn in the fortune of the family, +and available supernatural agency is secretly employed +for the attainment of the end. The following conversation +will give some idea of the melancholy scene:—</p> + +<p>Rámkánto (a neighbour), enters the room, and gently +accosts Mohun (the son of the patient.)</p> + +<p>Rámkánto, sitting, asks How is your father? I see he +is very much pulled down; the times are very bad, I hear of +sickness on all sides, when did he get ill? Have you seen +the almanac? Have you arranged for <i>sastyána</i> (religious +atonement)? Don't you despair. He will get well through +the blessing of God; who attends him?</p> + +<p>Brojobundhoo (doctor) replies Mohun.</p> + +<p>Rámkánto. Yes, he is a good doctor, but you must +have a good <i>Khobiraj</i> also (native physician) who understands +the <i>naree</i> (pulse) well; these English doctors do not +much care about the pulse.</p> + +<p>Mohun—Well, sir, I have engaged Gopeebullub (native physician) +to feel the pulse and watch the progress of the disease.</p> + +<p>Rámkánto—That is good, Gopeebullub is a very clever +physician, though not old, he understands pulsation and other +symptoms thoroughly. When does the fever come on? See, +how he remains to-day; should the pulse sink after fever, send +for an English doctor to-morrow, either Dr. Charles or Dr. +Coates, both are very good doctors.</p> + +<p>Mohun—My uncle gave the same advice.</p> + +<p>Rámkánto, (taking Mohun aside) Baba, what will I say? +To tell you the truth, I have no very great hopes of his +recovery, the case is serious, if through the blessing of God +he gets well, it would be a <i>second</i> birth; your father has +been a great friend of mine, you all know very well, he is<span class="pagenum"><a name="Page_248" id="Page_248">[248]</a></span> +a staunch Hindoo; in these days of depravity, when the +customs of the <i>Mlechas</i> (Christians) threaten to obliterate all +traces of distinction, and merge everything in one homogeneous +element after the English fashion, very few men +are to be found like your father, ready to sacrifice his life +for the purity of his religion; if his end do not accord with +his faith, his future state (<i>parakáll</i>) is jeopardised; you, +young men may laugh at us, old fools, thinking we have no +sense; a few pages of English do not make a man learned; +English shastra does not make us wise unto salvation; one's +own religion is the best panacea for the good of his <i>parakáll</i> +or future state. If you lose your father, you will never get a +father again, he has nourished you with care and affection up +to this day; as a dutiful son you are bound to serve him in this +his last stage; you must be prepared to take him to the river +side when need be, and that is not far distant; if you neglect, +you commit a very great sin, quite unpardonable. What do +fathers and mothers wish children for? It is only for the good +of the <i>parakáll</i>, and to take them to Gunga (Ganges) in proper +time. Let your father pass three nights on the river side. +I return this afternoon; take care, watch him closely and let +Gopeebullub see him constantly.</p> + +<p>Giving these instructions, Rámkánto goes away. After +three or four hours, the fever returns, the patient becomes +delirious and talks nonsense, and the wife becoming very +uneasy calls the son in a very depressed tone, and tells him +to send for the English doctor. The son obeying the order +sends for the English doctor at once.</p> + +<p>After an hour or so, in comes Dr. Charles accompanied +by Baboo Brojobundhoo. Entering the sick man's room, Dr. +Charles examines the patient carefully, asks Brojobundhoo +what medicines he has been giving him, (the women all the +while peeping through the window, unable to understand +what the doctors are talking about), and being satisfied on<span class="pagenum"><a name="Page_249" id="Page_249">[249]</a></span> +this point, comes out and tells the son that his father is +dangerously ill, and that his friend's prescriptions are all +right; he, Dr. Charles, could not do better.</p> + +<p>Here enters Rámkánto with two other friends. Before +going inside he thus speaks to the son: I hear Dr. Charles +was here, what did he say? How was the fever to-day.</p> + +<p>Mohun answers, Dr. Charles said father is very ill, the +paroxysm to-day was somewhat more violent than that of +other days.</p> + +<p>Rámkánto—That's bad; day by day the fever eats into the +vitals of his system. (Here the native physician comes). Well, +<i>Khobiraj Mohashoy</i>, please go and see how the patient is doing? +Gopeebullub (native physician) goes inside, examines the sick +man with great care, satisfies the eager enquiries of the women +by assuring them that there is no fear, and returns outside.</p> + +<p>Rámkánto to Gopeebullub—How did you find him? Is +the pulse in its right place? Do you apprehend any immediate +danger? Dr. Charles was here, you have heard what he has +said, whatever the youngsters may say, I have greater confidence +in you than in the English doctors; take good care +and tell us the exact time when to remove the patient to the +river side, that is our last sacred office; should anything +happen at home, which God forbid, we shall never be able to +show our faces through shame. What with such a big son, +and so many friends and relations, it would be a crying +shame if the patient die at home? Destiny will have its +course but your <i>hathjuss</i> (skill) will go a great way.</p> + +<p>Gopeebullub—Everything depends on the will of God, +what can we mortals do? Whatever fate has ordained must +come to pass, we are mere instruments in the hands of God; +the patient is gradually sinking, the pulse neither steady nor +in its right place, we must be prepared for the worst, a <i>strong</i> +pulse in a <i>weak</i> body is an ominous sign, there is no fear tonight, +I can guarantee that.</p> + +<p><span class="pagenum"><a name="Page_250" id="Page_250">[250]</a></span></p> + +<p>Rámkánto—Well, it appears his end is nigh, he is no +more destined to have rice and water.<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a> Then, pointing to +Mohun, Rámkánto says, to-morrow morning his <i>Boyetarni</i> +rite<a name="FNanchor_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a> must be performed; make the necessary preparations at +once, and send a man to procure a cot (charpoy), also see that +nothing may be wanting to hurry him to the riverside.</p> + +<p>Mohun—I must do what you bid me do, hitherto I remained +behind a mountain, now I shall be without protection.</p> + +<p>Next morning, the rite of <i>Boyetarni</i> being performed, preparations +are made to carry the sick man to the river side: +all the nearest relations and friends assemble, and the patient, +then in the full possession of his senses, is brought outside and +laid on the <i>chárpoy</i>; his forehead is daubed with the mud of the +Ganges, and a <i>toolsee</i> plant is placed about his head. He is told +to repeat the name of his guardian deity, and one man going +up to him says, let's go to visit the mother Gunga, at which he +nods; this serves as a signal for lifting the <i>charpoy</i>, and putting +it on the shoulders of four strong persons of equal size. The +heart-rending scene that ensues hereupon among the females +cannot be adequately described. Their falling on the ground, +their loud and affecting cries, the tearing of their dishevelled +locks, the wringing of their breast, the contortions of their +bodies, all produce a mournful scene of anguish and despair +which my feeble pen can hardly pourtray.</p> + +<p>The sick man is thus carried, perhaps a distance of +two or three miles, in a state of consciousness<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a> exposed to all<span class="pagenum"><a name="Page_251" id="Page_251">[251]</a></span> +the dangers of inclement weather, fully aware of his approaching +end, the carriers exchanging their shoulders every now and +then, and shouting out every five minutes, "Hurry, Hurrybole, +Gunga Narain, Brahma, Shiva Ráma," until they reach +their destination, which, in Calcutta, is Nimtollah Ghaut, +on the banks of the Hooghly.<a name="FNanchor_116_116" id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a> When the <i>chárpoy</i> on which +the sick man is borne is placed on the ground, some one calls +out to the patient to see the sacred stream, which he does in +a state of mind that can be better imagined than described. +On opening his eyes he beholds a dark, gloomy scene, the +ghastliness of which is enough to strike horror into the heart +of the most callous and indifferent. Here a dying man +suffering from the convulsive agony of acute pain, is, perhaps, +gasping for breath, there a fellow mortal is taken in a hurry +to the very edge of the holy water to breathe out the last flicker +of life; to deepen the gloom perhaps a corpse borne on +a Hindoo hearse is just brought to the Ghaut amidst the vociferous +cries of "Hurry, Hurrybole," which is a significant +death-warrant.</p> + +<div class="poem"> +<span class="i4">"'Tis too horrible;</span><br /> +<span class="i2">The weariest and most loathed earthly life</span><br /> +<span class="i2">Which age, ache, penury, and imprisonment</span><br /> +<span class="i2">Can lay on nature, is a paradise</span><br /> +<span class="i2">To what we fear of death?"</span> +</div> +<p><span class="pagenum"><a name="Page_252" id="Page_252">[252]</a></span></p> + +<p>Can imagination conceive a more dismal, ghastly scene? +But religion has crowned the practice with the weight of national +sanction, and thus deadened the finer sensibilities of +our nature. Sad as this picture is, the most staunch advocate +of liberalism can hardly expect to escape such a fate. To +a person accustomed to such scenes, death, and its concomitant +agony, loses half its terrors. How many Hindoos +are annually hurried to their eternal home by reason of this +superstitious, inhuman practice? Instances are not wanting +to corroborate the truth of this painful fact. Persons entrusted +with the care and nursing of a dying man at the burning +Ghaut soon get tired of their charge, and rather than administer +to his comfort, are known to resort to artificial means, +whereby death is actually accelerated. They unscrupulously +pour the unwholesome, muddy water of the river down his +already choked throat, and in some cases suffocate him to +death. "These are not the ebullient flashes from the glowing +caldron of a kindled imagination," but undeniable facts +founded on the realities of life.</p> + +<p>The process of Hindoo <i>antarjal</i> or immersion is another +name for suffocation. Life is so tenacious, especially in what +the Hindoos call <i>old bones</i>, or aged persons, that I have seen +some persons brought back home after having undergone this +murderous process nine or ten times in as many days. The +patient, perhaps an uncared-for widow cast adrift in the world, +retaining the faculty of consciousness unimpaired, is willing +to die rather than continue to drag on a loathsome existence, +but nature would not readily yield the vital spark. In spite +of repeated murderous processes, the apparently dying flicker +of life would not become extinct. In the case of an aged +man, the return home after <i>immersion</i> is infamously scandalous, +but in that of an aged widow the disgrace is more<span class="pagenum"><a name="Page_253" id="Page_253">[253]</a></span> +poignant than death itself. I have known of an instance +in which an old widow was brought back after fifteen <i>immersions</i>, +but being overpowered by a sense of shame she drowned +herself in the river after having lived a disgraceful life +for more than a year. As I have observed elsewhere, no +expression is more frequent in the mouth of an aged widow +than the following: "Shall I ever die?" Scarcely any effort has +ever been made to suppress or even to ameliorate such a barbarous +practice, simply because religion has consecrated it with +its holy sanction.</p> + +<p>But to return to the thread of my narrative, the sick +man dies after a stay of four days at the Ghaut, suffering +perhaps the most excruciating pangs and agony generally +attendant on a deat-bed. The names of his gods are +repeatedly whispered in his ears, and the consolations of +religion are offered him with an unsparing hand, in order to +mitigate his sufferings, and if possible to brighten his last +hours. The corpse is removed from the resting place to the +burning Ghaut, a distance of a few hundred yards, and preparations +for a funeral pile are speedily made. The body +is then covered with a piece of new cloth and laid upon the +pyre, the upper and lower part of which is composed of +firewood, faggots, and a little sandalwood and ghee to neutralize +the effects of effluvia. The <i>Marooyapora</i> Brahmin,<a name="FNanchor_117_117" id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a> (an +outcast) reads the formula, and the son or the nearest of +kin sets fire to the pile; the body is consumed to ashes, but +the navel remaining unburnt is taken out and thrown into the +river. Thus ends the ceremony of cremation; the son<span class="pagenum"><a name="Page_254" id="Page_254">[254]</a></span> +putting a few jars of holy water on the pile, bathes in the +stream, and returns home with his friends, changing his old +garment for new white clothes, called <i>uttary</i>, on one end +of which is fastened an iron key to keep off evil spirits. It +is worthy of remark here, that providence is so propitious +to us in every respect that in a few hours the son becomes +reconciled to his unhappily altered circumstances caused +by the loss of his father; instead of bemoaning his loss in +a despondent frame of mind, he is soon awakened to a sense +of his new responsibility.</p> + +<p>On reaching the gate of the house, all persons touch +fire, and putting <i>neem</i> leaves and a few grains of <i>kalie</i> (a kind +of pulse) into the mouth, cry out as before "Hurrybole, +Hurrybole" and enter the house. The lamentation of the +females inside the house, which was suppressed for a while +through sheer exhaustion, is instantly renewed at the sound +of "Hurrybole," as if fresh fuel were added to the flame, and +every voice is drowned in the overwhelming surge of grief. +Their melancholy strain, their pointed, pathetic allusion to +the bereavement, the cadence of their plaintive voices, the +utter dejection of their spirit, their loud, doleful cries +reverberating from one side of the house to the other, +the beating of their breasts, and the tearing of their hair, +are too affecting not to make the most obdurate shed tears +of sorrow.</p> + +<p>The son, from the hour of his father's death to the conclusion +of the funeral ceremony, is religiously forbidden to +shave, wear shoes, shirts, or any garment other than the piece +of white cloth, his food being confined to a single meal +consisting only of <i>atab</i> rice, <i>khasury dhall</i> (a sort of inferior +pulse) milk, ghee, sugar and a few fruits, which must be +cooked either by his mother or his wife; at night he takes a +little milk, sugar and fruits. This course of <i>regime</i> lasts +ten days in the case of a Brahmin, and thirty-one days in<span class="pagenum"><a name="Page_255" id="Page_255">[255]</a></span> +that of a <i>Soodra</i>.<a name="FNanchor_118_118" id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a> Here the advantages of the privileged +class are twofold; (1), he has to observe the rigid discipline +for ten days only; (2), he has ample excuse for small expenditure +at the funeral ceremony on the score of the shortness +of time. This austere mode of living for a month +in the case of a <i>Kayast</i>, by far the most aristocratic +and influential portion of the Hindoo population, serves +as a tribute of respect and gratitude to the memory of a +departed father. As the country is now in a transition +state, a young educated Hindoo does not strictly abide by +the above rule, but breaks it privately in his mode of +living, of which the inmates of the family only are cognisant. +He repudiates publicly what he does privately. Thus +the outer man and the inner man are not exactly one and +the same being, he dares not avow without what he does +within, in short, he plays the hypocrite. But an orthodox +Hindoo observes the rule in all its integrity, he is more +consistent if not more rational, he does not play a double +game, but conforms to the rules of his creed with scrupulous +exactness.</p> + +<p>Fifteen or sixteen days after the demise of his father, +the son, if young, is assisted by his friends in drawing an estimate +of the probable cost of the approaching <i>Shrád</i> or funeral +ceremony. In the generality of cases, an estimate is made +out according to the length of the purse of the party; a few +exceed it under a wrong impression that a debt is warranted +by the special gravity of the occasion, which is one of great +merit in popular estimation.<a name="FNanchor_119_119" id="FNanchor_119_119"></a><a href="#Footnote_119_119" class="fnanchor">[119]</a></p> +<p><span class="pagenum"><a name="Page_256" id="Page_256">[256]</a></span></p> +<p>The Sobha Bazar Rajah family, the Dey family of Simla, +the Mullick and Tagore families of Patooriagháttá, all of +Calcutta, were said to have spent upwards of £20,000 or +two lacks of Rupees each on a funeral ceremony. They +not only gave rich presents to almost all the learned Brahmins +of Bengal, in money and kind, fed vast crowds of men of all +classes, but likewise distributed immense sums among beggars +and poor people,<a name="FNanchor_120_120" id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a> who for the sake of one Rupee, walked +a distance of perhaps thirty miles, bringing with them their +little children in order to increase their numerical strength. +Some really destitute women, far advanced in a state of pregnancy, +were known to have been delivered in the midst of +this densely crowded multitude. Although, now-a-days, the +authorities do not sanction such a tumultuous gathering, or +tolerate such a nuisance oftentimes attended with fatal accidents, +no <i>Shrad</i> of any note at all takes place without the +assemblage of a certain number of beggars and paupers, who +receive from two to four annas each.</p> + +<p>After the twentieth day, the son, accompanied by a +Brahmin and a servant who carries a small carpet for the +Baboo to sit on, walks barefooted to the house of each and +every one of his relations, friends and neighbours, to announce +that the <i>Shrad</i> is to take place on such a day, <i>i. e.</i>, on the<span class="pagenum"><a name="Page_257" id="Page_257">[257]</a></span> +thirty-first day after death, and to request that they should +honour him with their presence and see that the ceremony is +properly performed, adding such other complimentary epithets +as the occasion suggests. This ceremonious visit is called +<i>lowkata</i>, and those who are visited return the compliment in +time. The practice is deserving of commendation, inasmuch +as it manifests a grateful remembrance for the memory of +one to whom he is indebted for his being.</p> + +<p>Precisely on the thirtieth day, the son and other near +relatives shave, cut their nails, and put on new clothes again, +giving the old clothes to the barber. Meantime invitations +are sent round to the Brahmins as well as to the Soodras, +requesting the favor of their presence at the <i>Sabhá</i> or assembly +on the morning of the <i>Shrád</i>, and at the feast on the following +day or days. On the thirty-first day, early in the morning, +the son, accompanied by the officiating priest, goes to the +river side, bathes and performs certain preliminary rites. +Here the <i>rayowbhats</i> and <i>tastirams</i> (religious mendicants), +who watch these things just as closely as a vulture watches +a carcase, give him a gentle hint about their rights, and +follow him to the house, waiting outside for their share +of the articles offered to the manes of the deceased. These +men were so troublesome or boisterous in former days, when +the Police were not half so vigilant as they now are, that for +two days successively they would continue to shout and roar +and proclaim to the passers by that the deceased would never +be able to go into <i>Boykanta</i> or paradise, and that his soul +would burn in hell fire until their demands were satisfied. +Partly from shame, but more from a desire to avoid such +a boisterous, unseemly scene, the son is forced to succumb +and satisfy them in the best way he can.</p> + +<p>As the style of living among the Hindoos has of late +become rather expensive, and the potent influence of vanity—purely +the result of an artificial state of society—exerts<span class="pagenum"><a name="Page_258" id="Page_258">[258]</a></span> +its pressure even on this mournful occasion, the son, if he +be well to do in the world, spends from five to six thousand +Rupees on a <i>Shrad</i>; the richer, more. He has to provide for +the apparently solemn purpose the following silver utensils, +<i>viz.</i>:—<i>Ghara</i>, <i>Gharoo</i>, <i>Thalla</i>, <i>Batta</i>, <i>Battee</i>, <i>Raykab</i>, glass, +besides couch, bedding, shawls, broadcloth, a large lot of brass +utensils and hard silver in cash, all which go to pay the +Brahmins and Pundits, who had been invited. The waning +ascendency of this privileged class is strikingly manifest on +an occasion of this nature. For one or two rupees they will +clamour and scramble, and unblushingly indulge in all manner +of fulsome adulation of the party that invited them.<a name="FNanchor_121_121" id="FNanchor_121_121"></a><a href="#Footnote_121_121" class="fnanchor">[121]</a></p> + +<p>The Pundits of the country, however learned they may +be in classical lore and logical acumen, are very much +wanting in the rules of polished life. The manner in +which they display their profound learning is alike puerile +and ludicrous. History does not furnish us with sufficient +data regarding their conduct in ancient days. As far as +research or investigation has elucidated the point, it is reasonable +to conclude that the ascendency of the Brahmins was +built on the ignorance of the people, and there is a very +strong probability that there was a secret coalition between +the priests and the rulers for the purpose of keeping the +great mass of the nation in a state of perpetual darkness +and subjection, the latter being oftentimes content with +the barter of "solid pudding against empty praise." But +the progress of enlightenment is so irresistible that the +strongest bulwark of secret compact for the conservation of +unnatural Brahminical authority is liable, as it should be, to +crumble into dust. It would be a great injustice to deny that +among these Brahmins there were some justly distinguished +for their profound erudition and saintly lives; they displayed<span class="pagenum"><a name="Page_259" id="Page_259">[259]</a></span> +a piety, a zeal, a constant and passionate devotion to their +faith, which contrast strangely enough with the profligacy +and worldliness of the present ecclesiastics.</p> + +<p>The Pundits of the present day, when they assemble +at a <i>Shrad</i>—and that is considered a fit arena for discussion—are +generally seen to engage in a controversy, the +bone of contention being a debatable point in grammar, +logic, metaphysics or theology. They love to indulge in +sentimental transcendentalism, as if utterly unconscious of +the matter-of-fact tendency of the age we live in. A strong +desire of displaying their deep learning and high classical +acquirements in Sanskrit, not sometimes unmixed with +a contemptible degree of affectation, insensibly leads them +to violate the fundamental laws of decorum. When two +or more Pundits wrangle, the warmth of debate gradually +draws them nearer and closer to each other, until from sober, +solid argumentation, they descend to the <i>argumentum ad ignorantiam</i>, +if not, to the <i>argumentum adbaculum</i>. Their taking a +pinch of snuff, the quick moving of their hands, the almost +involuntary unrobing of their garment, which consists of +a single <i>dhooty</i> and <i>dubja</i> often put round the neck, the +vehement tone in which they conduct a discussion, the utter +want of attention to each other's arguments, and their constant +divergence from the main point whence they started, +throw a serio-comic air over the scene which a Dave Carson +only could imitate. They do not know what candour +is, they are immovable in their own opinion, and scarcely +anything could conquer their dogged persistence in their +own argument, however fallacious it may be. They are as +prodigal in the quotation of specious texts in support of +their own particular thesis as they are obstinately deaf to +the sound logical view of an opponent. Brahminical learning +is certainly uttered in "great swarths" which, like polished +pebbles, are sometimes mistaken for diamonds. The way in<span class="pagenum"><a name="Page_260" id="Page_260">[260]</a></span> +which the disputants give flavour to their arguments is quite +a study in the art of dropping meanings. The destruction of +the old husks, and the transparent sophistries, of the disputatious +Brahmins, is one of the great marvels achieved by the +rapid diffusion of Western knowledge.</p> + +<p>When engaged in an animated discussion, these Pundits +will not desist or halt until they are separated by their +other learned friends of the faculty. Some of them are +very learned in the Shastra, especially in <i>Smrittee</i>, on which +a dispute often hangs, but they have very little pretension +to the calm and dispassionate discussion of a subject. +Cogency of argument is almost invariably lost in the vehemence +of declamation and in the utterance of unmeaning +patter. Their arguments are not like Lord Beaconsfield's +speeches,—a little labored and labyrinthine at first, but soon +working themselves clear and becoming amusing and sagacious. +Let it not be understood from this that the language +(Sanskrit) in which they speak is destitute of sound logic, +as Mr. James Mill would have his readers believe; it is certainly +deficient in science and the correct principles of natural +philosophy as developed by modern discoveries, but the +elegance of its diction, the beautiful poetical imagery in +which it abounds, the sound moral doctrines which it inculcates, +the force of argument by which it is distinguished, +and the elevated ideas which its original system of theology +unfolds, afford no good reason why it should not be stamped +with the dignity and importance of a classical language, and +why "the deep students of it should not enjoy some of the +honors and estimation conferred by the world on those +who have established a name for an erudite acquaintance +with Latin and Greek." If the respective merits of all the +classical languages are properly estimated, it is not too much +to say that the Sanskrit language will in no way suffer +by the comparison, though as history abundantly testifies it<span class="pagenum"><a name="Page_261" id="Page_261">[261]</a></span> +labored under all the adverse circumstances of mighty political +changes and convulsions, no less than the intolerant +bigotry of many of the Moslem conquerors, whose unsparing +devastations have destroyed some of the best specimens +of Sanskrit composition. "When our princes were in exile," +says a celebrated Hindoo writer, "driven from hold to hold +and compelled to dwell in the clefts of the mountains, often +doubtful whether they would not be forced to abandon the +very meal preparing for them, was that a time to think of +historical records," and we should say, of literary excellence? +The deep and laborious researches of Sir William Jones, +Colebrooke, Macnaghten, Wilson, Wilkins, and a host of other +distinguished German and French savants, have, in a great +measure, brought to light the hidden treasures of the Sanskrit +language.</p> + +<p>From eight o'clock in the morning to 2 o'clock in the +evening, the house of a <i>Shrad</i> is crammed to suffocation. +A spacious awning covers the open space of the court-yard, +preventing the free access of air; carpets and satterangees +are spread on the ground for the <i>Kayastas</i> and other castes +to sit on, while the Brahmins and Pundits by way of precedence +take their seats on the raised <i>Thacoordallan</i>, or place +of worship. The couch-cot with bedding, and the <i>dan</i> consisting +of silver and brass utensils enumerated before, with +a silver salver filled with Rupees, are arranged in a straight line +opposite the audience, leaving a little open space for <i>kittanees</i>, +or bands of songsters or songstresses and musicians, which +form the necessary accompaniment of a <i>Shrad</i> for the purpose +of imparting solemnity to the scene. Three or four door-keepers +guard the entrance, so that no intruders may enter +and create a disturbance. The guests begin to come in at +eight, and are courteously asked to take their appropriate +seats (Brahmins among Brahmins, and Kayastas among +Kayastas,) the servants in waiting serve them with <i>hookah</i> and<span class="pagenum"><a name="Page_262" id="Page_262">[262]</a></span> +tobacco,<a name="FNanchor_122_122" id="FNanchor_122_122"></a><a href="#Footnote_122_122" class="fnanchor">[122]</a> those given to the Brahmins having a thread or string +fastened at the top for the sake of distinction. The Kayastas +and other guests are seen constantly going in and coming out, +but the generality of the Brahmins stick to their places until +the funeral ceremony is completed. The current topics of +the day form the subject of conversation while the <i>hookah</i> +goes round the assembly with great precision and punctuality. +The female relatives are brought in covered <i>palkees</i>, +as has been described before, by a separate entrance, shut +out from the gaze of the males. But as this is a mourning +scene their naturally convivial spirit gives way to condolence +and sympathy. Excessive grief does not allow the mother +or the wife of the deceased to take an active part in the +melancholy proceedings of the day; they generally stay +aloof in a separate room, and are perhaps heard to mourn +or cry. The very sight of the mourning offerings, instead of +affording any consolation, almost involuntarily enkindles the +flame of sorrow, and produces a train of thoughts in keeping +with the commemoration of the sad event. Sisters of a +congenial spirit try to soothe them by precepts and examples, +but their admonition and condolence prove in the main +unavailing. The appearance of a new face revives the sad +emotions of the heart. Nothing can dispel from the minds of a +disconsolate mother or wife the gloomy thoughts of her +bereavement, and the still more gloomy idea of a perpetual +widowhood. The clang of <i>khole</i> and <i>kharatal</i> (musical instruments), +which is fitted, as it were, from its very dissonance,<span class="pagenum"><a name="Page_263" id="Page_263">[263]</a></span> +to drive away the ghost and kill the living, falls doubly grating +on her ears, while the fond endearments of <i>Jasoda</i>, the mother +of Krishna, rehearsed by the songsters in the outer court-yard, +but aggravate her grief the more. Weak and tenderhearted +by nature, she gradually sinks under the overwhelming load +of despondency, and raising her hand to her forehead mournfully +exclaims, "has Fate reserved all this for me?" In such +cases, there is appropriateness in silence.</p> + +<p>About ten o'clock the son begins to perform the rite of +the funeral obsequies, taking previously the permission of the +Brahmins and the assembled guests to do so. The officiating +priest reads the formulas, he repeating them. It must be +noticed here that tenacious as the Hindoos are in respect +of the distinction of caste, they do not scruple to invite lower +orders on such an occasion, but they would not mix with +them at the time of eating. The <i>Dulloputty</i> or head of +the party, makes his appearance about this time; when he +enters the house, all other guests then present, except the +Brahmins, as a token of respect for his position, rise on +their legs, and do not resume their seats until he sits down. +For this distinction or honour a <i>Dullopatty</i> has to spend an +immense sum of money, to which allusion has already been +made. His appearance serves as a signal for the performance +of the rite, called <i>mala chandan</i>, or the distribution of garlands +and sandal paste among the assembled multitude. As a +matter of course, the Brahmins by way of pre-eminence receive +the first garland, and after them the <i>Dullopatty</i> obtains the +same honour, and then the <i>Koolins</i><a name="FNanchor_123_123" id="FNanchor_123_123"></a><a href="#Footnote_123_123" class="fnanchor">[123]</a> and other guests<span class="pagenum"><a name="Page_264" id="Page_264">[264]</a></span> +according to rank. Where there is no <i>Dullopatty</i>, the garland +is put round the neck of a boy, at which no one can take any +offence, and afterwards they are distributed indiscriminately.</p> + +<p>Meantime the son is engaged in the performance of +the ceremony, while the bands of songsters quarrel with one +another for the privilege of entertaining the audience with +their songs, which renders confusion worse confounded. +Female songsters of questionable virtue are now more in +favor than their male rivals, which is an unerring proof of +the degeneracy of the age. Only one band is formally +engaged, but thirty bands may come of their own accord, +quite uninvited. The disappointed ones generally get from +two to four Rupees each, but the party retained gets much +more, the rich guests coming in making them presents, besides +what they obtain from the family retaining them.</p> + +<p>About one in the afternoon, the ceremony is brought +to a close, and the assembled multitudes begin to disperse. +Those who have to attend their offices return earlier, but +not without offering the compliments suited to the gravity +of the occasion. Some of the Brahmins remain behind to +receive their customary <i>bidhay</i> or gift. According to their +reputation for learning they obtain their rewards. The first +in the list gets, in ordinary cases, about five Rupees in<span class="pagenum"><a name="Page_265" id="Page_265">[265]</a></span> +cash, and one brass pot valued, at four or five Rupees, the +second and third in proportion, and the rest, say, from one +to two Rupees each, in addition to a brass utensil. The +silver utensils of which the <i>soroshes</i> are made are afterwards +cut and allotted to the Brahmins according to their worth +or status in the republic of letters. The <i>Gooroo</i> or spiritual +guide, and the <i>Purrohit</i> or officiating priest, being the most +interested parties, generally carry off the lion's share. So +great is their cupidity that the one disputes the right of the +other as to the amount of reward they are respectively +entitled to. As a matter of course, the <i>Gooroo</i>, from his +spiritual ascendency, manages to carry off the highest prize. +The distribution of rewards among the Brahmins and Pundits +of different degrees of scholarly attainments, is a rather +thankless task. In common with other human beings, they +are seldom satisfied, especially when the question is one of +Rupees. Each sets a higher value on his own descent and +learning, undervaluing the worth of his compeers. The voice of +the President, who has many a knotty question to solve, +decides their fate, but it is seldom that a classification of this +nature results in producing general satisfaction. As these +Pundits, or rather professors, called <i>Adhaypucks</i>, do not eat in +the house of <i>Soodras</i>, in addition to their reward in money and +kind, they, each of them, receive a small quantity of sweetmeats +and sugar, say about two pounds in all in lieu of <i>achmany +jalpan</i> or fried and prepared food. On a <i>Shrad</i> day +in the afternoon one can see numbers of such Brahmins walk +through the native part of the city, with an earthen plate +of sweetmeats in one hand and a brass pot in the other, +the fruits of their day's labor. Such gains being quite +precarious, and the prospect looming before them quite discouraging, +the annual sum total they derive from this source +is quite inadequate to their support, and that of the <i>chottoos-pattee</i> +or school they keep. Hence many such institutions<span class="pagenum"><a name="Page_266" id="Page_266">[266]</a></span> +for the cultivation of Sanskrit have been abandoned for want +of sufficient encouragement, and as a necessary consequence +the sons and grandsons of these Brahmins have taken to +secular occupations, quite incompatible with the spirit of +the Shastra. In the halcyon days of Hindoo sovereignty, +when Brahminical learning was in the ascendant and rich +religious endowments were freely made for the support of +the hierarchy,<a name="FNanchor_124_124" id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a> as well from the influence of vanity as from +the compunctions of a death-bed repentance, such <i>chottoos-pattees</i> +annually sent forth many a brilliant scholar,—the +pride of his professor and the ornament of his country. But +the advancement of English education—the only passport +to honor and emoluments—has necessarily laid, as it were, +an embargo on the extensive culture of Brahminical erudition. +The University curriculum, however, under the present Government, +embraces a system well calculated to remove the +reproach.</p> + +<p>The day following the funeral ceremony is spent in +giving an entertainment to the Brahmins, without which a +Hindoo cannot regain his former purity. About twelve, they +begin to assemble, and when the number reaches two or three +hundred, <i>Koosasan</i> or grass seats in long straight rows are +arranged for them in the spacious court-yard, and as Hindoos +use nothing but green plantain leaves for plates on such +grand occasions, each guest is provided with a cut piece +on which are placed the fruits of the season, ghee-fried +<i>loochees</i> and <i>kachoories</i>, and several sorts of sweetmeats in +earthen plates for which there are no English names. In +spite of the utmost vigilance of door-keepers and others, intruders +in rather decent dress enter the premises and sit +down to eat with the respectable Brahmins, but should such<span class="pagenum"><a name="Page_267" id="Page_267">[267]</a></span> +a character be found out, steps are instantly taken to oust +him. On a grand occasion, some such unpleasant cases are +sure to occur. There are loafers among Hindoos as there are +among Europeans. These men, whom misfortune or crime +has reduced to the last state of poverty, are prepared to put +up with any amount of insult so long as they have their fill. +When a Hindoo makes a calculation about the expenses +of an entertainment at a <i>Shrad</i> or marriage (both grand +occasions), he is constrained to double or treble his quantum +of supply that he may be enabled to meet such a contingency +without any inconvenience. The practice referred to is a +most disreputable one, and beseems a people not far above +the level of a Nomad tribe. Even some of the Brahmins<a name="FNanchor_125_125" id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a> +who are invited do not scruple to take a portion home, regardless +of the contaminated touch of a person of the lowest +order, simply because the temptation is too strong to be +resisted. Before departure, each and every one of the +Brahmins obtains one or two annas as <i>dakhinah</i>, a concession +which is not accorded to any other caste.</p> + +<p>The next day, a similar entertainment is given to the +Káyastas and other classes, which is accompanied by the +same noise, confusion and tumult that characterised the +entertainment given on the previous day. The sober and +quiet enjoyments of life which have a tendency to enliven +the mind can seldom be expected in a Hindoo house of +<i>Shrad</i>, where all is <i>golemal</i>, confusion and disorder. When +a dinner is announced, a regular scramble takes place, the +rude and the uninvited occupy the <i>first</i> seats to the exclusion +of the genteel and respectable, and when the eatables are<span class="pagenum"><a name="Page_268" id="Page_268">[268]</a></span> +beginning to be served, the indecent cries of "bring <i>loochee</i>, bring +<i>kachoorie</i>, bring <i>tarkari</i>," and so on, are heard every now and +again, much to the disturbance of the polite and the discreet.</p> + +<p>The day following is called the <i>neeumbhanga</i>, or the day +on which the son is allowed to break the rules of mourning +after one month. In the morning the band of songsters +previously retained come and treat the family to songs of +Krishna, taking care to select pieces which are most pathetic +and heart-rending, befitting the mournful occasion of a +very heavy domestic bereavement. The singing continues +till twelve or one o'clock, and some people seem to be so +deeply affected that they actually shed tears, and forget for +a while their worldly cares and anxieties. When the songs +are finished, the son and his nearest relatives, rubbing their +bodies with oil and turmeric, remove the <i>brisakat</i> on their +shoulders from the house to a place near it. A hole is made, +and the <i>brisakat</i> (a painted log of wood about six feet high) +with an ox on the top, &c., is put into it; after this they +all bathe and return home. The songsters are dismissed +with presents of money, clothes and food.</p> + +<p>The son then sits down to a dinner with his nearest +blood relation, and this is the <i>first</i> day that he leaves his +<i>habishee</i> diet after a month's mourning, and takes to the use +of fish and other Hindoo dishes. He is also allowed to +change his mourning dress and put on shoes, after having +made a present of a pair to a Brahmin; he, moreover, sleeps +with his wife from this day as before, in fact he reverts to his +former mode of living in every respect.</p> + +<p>As the entertainment this time consists of <i>vojan</i>, made +up of rice and curries, and not <i>jalpan</i>, made up of <i>loochees</i> and +sweetmeats, comparatively a smaller number of guests assemble +on the occasion<a name="FNanchor_126_126" id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a> and that of loafers and intruders exhibits<span class="pagenum"><a name="Page_269" id="Page_269">[269]</a></span> +a very diminished proportion. Even on such occasions, +one can always tell from a distance that there is a +feast at such a house from the noise it is invariably attended +with.</p> + +<p>Having described above the details connected with the +funeral ceremony, I will now endeavour to give an account +of one or two of the most celebrated <i>Shrads</i> that took place +in Bengal after the battle of Plassey, premising that every +thing which shall be said on the subject is derived chiefly +from hearsay, as no authentic historical records have come +down to us. The first and most celebrated <i>Shrad</i> was that +performed by Dewan Gunga Gobind Set, on the occasion +of his mother's death. It was performed on so large a scale +that he caused reservoirs to be made which were filled with +ghee and oil, immense heaps of rice, flour and <i>dhall</i> were +piled on the ground. Several large rooms were quite filled +with sweetmeats of all sorts. Mountains of earthen pots and +firewood were stacked on the Maidan. Hundreds of Brahmin +cooks and confectioners were constantly at work to provide +victuals for the enormous concourse of people. Silver and brass +utensils of all kinds were arranged in pyramids. Hundreds +of couches with bedding were placed before the <i>Sabha</i>, +(assembly). Elephants richly caparisoned with silver trappings +formed presents to Brahmins. Tens of thousands of silver coins +bearing the stamp of <i>Shah Allum</i> were placed on massive silver<span class="pagenum"><a name="Page_270" id="Page_270">[270]</a></span> +plates. And to crown the whole, thousands of learned Pundits +from all parts of the country congregated together to impart +a religious solemnity to the spectacle. All these preparations +lent a grandeur to the scene, which was in the highest +degree imposing. Countless myriads of beggars from the +most distant parts of the Province assembled together, and +they were not only fed for weeks at the expense of the +Dewan, but were dismissed with presents of money, clothes +and food, with the most enthusiastic hosannas on their lips. +For more than two months the distribution of alms and +presents lasted, and what was the most praiseworthy feature +in the affair was the Job-like patience of the Dewan, whose +charity flowed like the rushing flood-tide of the holy Ganges +on the banks of which he presented offerings to the manes of +his ancestors. Some of the <i>Adhapucks</i> or Professors obtained +as much as one thousand Rupees each in cash and gold and +silver articles, or rather fragments of the same, to a considerable +value. Besides these magnificent honorariums the +whole of their travelling and lodging expenses were defrayed +by the Dewan, who was reputed to be so rich that like +Croesus of old he did not know how much he was worth; +hence there is still a current saying amongst the Bengalees, +which runs thus: "If ever money were wanted, Gouri Set +will pay." Gouri Set was the son of Gunga Gobind Set. +The expenses of the <i>Shrad</i> have been variously estimated +at between ten and twelve lacks of Rupees. The result of +this truly extravagant expenditure was wide-spread fame, +and the name of the donor is still cherished with grateful +remembrance. But as all human greatness is evanescent, the +fame of the family for charity once unparalleled in the annals +of Bengal has long since dwindled into insignificance.</p> + +<p>The next <i>Shrad</i> of importance was that of Maharajah +Nabkissen Bahadoor of Shobhabazar, Calcutta. His son Raja +Rajkissen performed the <i>Shrad</i>, which, to this day, stands<span class="pagenum"><a name="Page_271" id="Page_271">[271]</a></span> +unrivalled in this city. Four sets of gold and sixty-four sets +of silver utensils described before, amounting in value to +near a lakh of Rupees, were given on the occasion. Such +paraphernalia go by the name of <i>dansagor</i> or "gift like the +sea." Besides these presents in money to Brahmins upwards +of two lakhs of Rupees were given to the poor.</p> + +<p>If these immense sums of money had been invested for +the permanent support of a Charitable Institution, it would +have done incalculable good to society. But then there was no +regularly organised system of Public Charity, nor had the +people any idea of it. Such immense sums were spent mostly +for religious purposes according to the prevailing notions of +the age. Tanks, reservoirs, flights of steps on the banks of +the river,<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a href="#Footnote_127_127" class="fnanchor">[127]</a> fine rows of trees, every three miles stone buildings +or choultries for travellers, affording a grateful shelter +throughout the country, were among the works of public +utility constructed by the charitably disposed.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_272" id="Page_272">[272]</a></span></p> + +<h2>XXI.</h2> + +<h3>SUTTEE, OR THE IMMOLATION OF HINDOO +WIDOWS.</h3> + + +<p>Fifty years ago, when the British Government was +endeavouring to consolidate its power in the East, +and when the religious prejudices of the Natives +were alike tolerated and respected, there arose a great man in +Bengal who was destined by Providence to work a mighty +revolution in their social, moral and intellectual condition. +That great man was Rammohun Roy, the pioneer of Hindoo +enlightenment. Having early enriched his mind with European +and Eastern erudition, he soon rose, by his energy, to a +degree of eminence and usefulness which afterwards marked +his career as a distinguished reformer and a benevolent philanthropist. +He was emphatically an oasis in this sterile +land—a solitary example of a highly cultivated mind among +many millions of men grovelling in ignorance. To his indefatigable +exertions we are indebted for the abolition of the +inhuman practice of Suttee, the very name of which evokes +a natural shrinking from the diabolical deed, which appallingly +and suddenly expunged a tender life from the earth, and severed +the dearest tie of humanity. It was the severest reflection +on the satanic character of a religion that ignores the first +principle of divine law. Women are of an impressionable +nature, their enthusiasm is easily fanned into intensity, and +superstition and priestcraft took advantage of it.</p> + +<p>Not content with sending a sick man to the riverside to +be suffocated and burnt to ashes, a narrow-minded hierarchy +lent its sanction to the destruction of a living creature, by +burning the Hindoo widow with the dead body of her husband, +the fire being kindled perhaps by the hand of one<span class="pagenum"><a name="Page_273" id="Page_273">[273]</a></span> +whom she had nurtured and suckled in infancy. It is awful +to contemplate how the finest sensibilities of our nature are +sometimes blunted by a false faith.</p> + +<p>My apology for dwelling on this painful subject now that +the primary cause of complaint has long since been removed +by a wise Legislature, is no other than that I had been an +eye-witness of a melancholy scene of this nature, the dreadful +atrocity of which it is impossible even at this distance of +time to call to mind without horror and dismay. As the tale +I am going to relate is founded in real life its truthfulness +can be thoroughly relied upon.</p> + +<p>When I was a little boy reading in a <i>Patsálá</i> at home, +my attention was one morning roused by hearing from my +mother that my aunt was "going a Suttee." The word was +then scarcely intelligible to me. I pondered and thought over +and over again in my mind what could the word 'Suttee' +mean. Being unable to solve the problem, I asked my +mother for an explanation; she, with tears in her eyes, told +me that my aunt (living in the next house) "was going to eat +fire." Instantly I felt a strong curiosity to see the thing +with my own eyes, still laboring under a misconception as to +what the reality could be. I had then no distinct notion that +life would be at once annihilated. I never thought for a +moment that I was going to lose my dear aunt for ever. My +mind was quite unsettled, and I felt an irresistible desire to +look into the thing more minutely. I ran down to my aunt's +room and what should I see there, but a group of sombre complexioned +women with my aunt in the middle. I have yet +after fifty years, a vivid recollection of what I then saw in the +room. My aunt was dressed in a red silk <i>sari</i> with all the +ornaments on her person, her forehead daubed with a very +thick coat of <i>sidoor</i> or vermillion, her feet painted red with +<i>alta</i>, she was chewing a mouthful of betel, and a bright lamp was +burning before her. She was evidently wrapt in an ecstacy<span class="pagenum"><a name="Page_274" id="Page_274">[274]</a></span> +of devotion, earnest in all she did, quite calm and composed as +if nothing important was to happen. In short, she was then +at her matins, anxiously watching the hour when this mortal +coil should be put off. My uncle was lying a corpse in the +adjoining room. It appeared to me that all the women assembled +were admiring the virtues and fortitude of my aunt. +Some licking the betel out of her mouth, some touching her +forehead in order to have a little of the <i>sidoor</i> or vermillion, +while not a few falling before her feet, expressed a fond hope +that they might possess a small particle of her virtue. Amidst +all these surroundings, what surprised me most was my aunt's +stretching out one of her hands at the bidding of an old Brahmin +woman and holding a finger right over the wick of the +burning lamp for a few seconds until it was scorched and forcibly +withdrawn by the old lady who bade her do so, in order to +have a foretaste of the unshaken firmness of her mind. The +perfect composure with which she underwent this fiery ordeal +fully convinced all that she was a real Suttee, fit to abide +with her husband in <i>Boykonto</i>, paradise. Nobody could notice +any change in her countenance or resolution after she had +gone through this painful trial.</p> + +<p>It was about eleven o'clock when preparations were +made for the removal of the corpse of my uncle to the +Ghaut. It was a small mourning procession, nearly thirty +persons, all of respectable families, volunteered to carry the +dead body alternately on their shoulders. The body was laid +on a <i>charpoy</i>, my aunt followed it, not in a closed but an open +Palkee. She was unveiled and regardless of the consequences +of a public exposure; she was, in a manner, dead to the +external world. The delicate sense of shame so characteristic +of Hindoo females was entirely suppressed in her +bosom. In truth, she was evidently longing for the hour when +her spirit and that of her husband should meet together and +dwell in heaven. She had a <i>toolsee mala</i> (string of basil<span class="pagenum"><a name="Page_275" id="Page_275">[275]</a></span> +beads) in her right hand which she was telling, and she +seemed to enjoy the shouts of "Hurree, Hurree bole" with +perfect serenity of mind. How can we account for the +strange phenomenon wherein a sentient being in a state of +full consciousness was ready to surrender at the feet of +"Hurree" the last vital spark of life for ever, without a murmur, +a sigh, or a tear? A deep, sincere religious faith, which +serves as a sheet-anchor to the soul amidst the storms of life, +can only unriddle the enigma and disarm death of its terrors. +We reached Nimtollah Ghaut about twelve, and after staying +ten or fifteen minutes, sprinkling the holy water on the dead +body, and all proceeded slowly to Kooltollah Ghaut, about +three miles north of Nimtollah. On arriving at the destination +which was the dreary abode of Hindoo undertakers, +solitary and lonesome, the Police Darogah, (who was also a +Hindoo) came to the spot and closely examined my aunt, in +various ways attempting if possible, to induce her to change +her mind, but she, like "Joan of Arc," was resolute and +determined, she gave an unequivocal reply, to the purport +that "such was her predestination, and that Hurree had summoned +her and her husband into the Boykonto." The +Darogah, amazed at the firmness of her mind, staid at the +Ghaut to watch the proceedings, while preparations were +being made for a funeral pile, which consisted of dry firewood, +faggots, pitch with a lot of sandal wood, ghee, &c. in it to impart +a fragrant odour to the air. Half a dozen Bamboos or +sticks were procured also, the use of which we afterwards +understood and saw. We little boys were ordered to stand +aloof. The Brahmin undertaker came and read a few <i>mantras</i> +or incantations. The dead body wrapped in new clothes being +placed on the pyre, my aunt was desired to turn seven times +round it, which she did while strewing a lot of flowers, cowries +(shells) and parched rice on the ground. It struck me +at the time that at every successive circumambulation, her<span class="pagenum"><a name="Page_276" id="Page_276">[276]</a></span> +strength and presence of mind failed, whereupon the Darogah +stepped forward once more and endeavoured even at the last +moment to deter her from her fatal determination, but she, at +the very threshold of ghastly death, in the last hour of expiring +life, the fatal torch of <i>Yama</i> (Pluto) before her, calmly +ascended the funeral pile and lying by the side of her husband +with one hand under his head and another on his breast, +was heard to call, in voice half suppressed, on "Hurree, Hurree,"—a +sign of firm belief in the reality of eternal beatitude. +When she had thus laid herself on the funeral pyre, she was +instantly covered or rather choked with dry wood, while some +stout men held and pressed down the pyre which was by +this time burning fiercely on all sides, with the Bamboos. A +great shout of exultation then arose from the surrounding +spectators, till both the dead and living bodies were converted +into a handful of dust and ashes. When the tragic scene +was brought to a close and the excitement of the moment +subsided, men and women wept and sobbed, while cries and +groans of sympathy filled the air.</p> + +<p>If all religions be not regarded as "splendid failures," +that outlook into the future, which sustains us amid the +manifold griefs and agonies of a troublous life, holds out +the sure hope of a blessed existence hereafter. My aunt, +Bhuggobutty Dassee, though a victim of superstition, had +nevertheless a firm, unalterable faith in the merciful dispensations +of Hurree which prompted her to renounce her +life for the salvation of her own and her husband's souls, +giving no heed whatever to the importunity of her friends +or the admonition of the world. The sincerity of her religious +conviction immeasurably outweighed every other worldly +consideration, and no fear or temptation could deter her +from her resolute purpose, despite its singularly shocking +character. It was the depth of a similar religious conviction +and earnestness of purpose that led Joan of Arc to<span class="pagenum"><a name="Page_277" id="Page_277">[277]</a></span> +suffer martyrdom on a funeral pile. When asked by the +executioner if she believed in the reality of her mission, +"Yes," she firmly replied, while the flames were ascending +around her. "My voices were of God. All that I have +done was by the command of God. No, my voices did not +deceive me. My revelations were of God." "Nothing more +was heard from her but invocations to God, interrupted +by her long drawn agony. So dense were the clouds of +smoke that at one time, she could not be seen. A sudden +gust of wind turned the current of the whirlwind and Jeanne +was seen for a few moments. She gave one terrific cry, +pronounced the name of Jesus, bowed her head, and the spirit +returned to God who gave it. Thus perished Jeanne, the maid +of Orleans," and thus perished Bhuggobutty Dassee, my aunt.</p> + +<p>About the year 1813, Rammohun Roy published a pamphlet +in which he very clearly exposed the barbarous character +of the rite of burning widows alive. He was unfortunately +backed by few friends. The orthodox party was then very +strong, and included the most influential and wealthy portion +of the Hindoo community. Maharajah Tejchunder Bahadoor +of Burdwan, Rajahs Gopeemohun and Radhakanto +Bahadoors, Promothnath Dey, Boystubchunder Mullick, +Rammohun Mullick and, in fact, the entire aristocracy of +Calcutta were enlisted on the side of opposition. The +"Sumachar Chandrika," the recognised organ of the <i>Dhurmo +Shabha</i>, edited by Bhowbany Churn Bonerjea, vilified Rammohun +Roy, as an outcast and infidel and persecuted those +who were bold enough to avow their sentiments in favour +of the abolition of this inhuman practice. Rammohun Roy +almost single-handed encountered this formidable opposition, +he fought for a just and righteous but not a popular cause, +regardless alike of the consequences of social persecution +and the threats and scoffs of his orthodox countrymen. +Patiently but steadily and consistently he worked his way,<span class="pagenum"><a name="Page_278" id="Page_278">[278]</a></span> +until at last his appeal finding a responsive echo in a +Christian heart, that noble minded Governor General—Lord +William Bentinck—gradually put a stop to the practice. That +eminent statesman had many a conference with Rammohun +Roy on the propriety or otherwise of abolishing this shocking +practice. The anti-abolitionists presented a memorial to +Government, urging therein its unjustifiable interference with +the religious usages of the country. That wise Governor +General, who was very anxious to preserve in full integrity +the solemn pledge of government about a neutral policy in +matters of religion, consulted the distinguished Orientalist, +Mr. H. H. Wilson, on the subject, and finally came to the +resolution of abolishing this inhuman institution throughout +the British dominion in the East. But before giving +effect to the resolution, he recorded in a Minute that +the authoritative abolition of the practice would be an outrageous +violation of the engagement of the Supreme Government. +Accordingly his Lordship observed: "I must acknowledge +that a similar opinion, as to the probable excitation +of a deep distrust of our future intentions, was mentioned +to me in conversation by that enlightened Native, Rammohun +Roy, a warm advocate for the abolition of Suttees, and of +all other superstitions and corruptions engrafted on the Hindu +religion, which he considers originally to have been a pure +deism. It was his opinion that the practice might be suppressed +quietly and unobservedly by increasing the difficulties, +and by the indirect agency of the Police. He apprehended +that any public enactment would give rise to general apprehension, +that the reasoning would be, while the English were +contending for power, they deemed it politic to allow universal +toleration and to respect our religion; but having obtained +the supremacy, their first act is a violation of their professions +and the next will probably be, like Mahomedan conquerors +to force upon us their own religion."</p> + +<p><span class="pagenum"><a name="Page_279" id="Page_279">[279]</a></span></p> + +<p>The argument urged by Government was as reasonable +as its conduct was compatible with its known policy. But it +must be mentioned to the credit of an enlightened Government +that its generous exertions have effectually healed one +of the most shocking wounds inflicted by inhuman superstition +upon our unhappy country.</p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_280" id="Page_280">[280]</a></span></p> + +<h2>XXII.</h2> + +<h3>THE ADMIRED STORY OF THE SABITRI BRATA,</h3> + +<div class="center">OR</div> + +<h3>THE WONDERFUL TRIUMPH OF EXALTED<br /> +CHASTITY.</h3> + + +<p>In the halcyon days of the Hindoo <i>Raj</i>, when religion was +regarded as the mortar of society, and righteousness +the cement of domestic happiness, when Judhistra +the Just inculcated, by precept and example, the inflexible +rules of moral rectitude, there reigned in the country of Madra +a very pious, truthful, wise and benevolent king named <i>Aswapati</i>. +For a long time he had no child, which made him +extremely unhappy. Seeing that the evening of his life +was drawing nearer every day and there was no sign of +the approach of the wished-for consummation, he undertook +to perform a grand religious ceremony with the object of obtaining +a son and heir, and daily made ten thousand offerings +to please the goddess, Sabitri, from whom the boon +was expected.</p> + +<p>Thus passed away several long and painful years, at +the end of which it came to pass that the goddess, Sabitri, +one day suddenly appeared before him in the shape of a +beautiful woman, and told him that she was ready to grant +him any boon he might ask for, because she was well pleased +with him for his austere asceticism, for the purity and +sincerity of his heart, for the strict observance of his vow, and +for his firm, unshaken faith in her. As was to be expected, +he prayed for a good number of sons, affirming that without +offspring the life of man upon earth is but a wilderness, +obscuring the transitory sunshine of bliss into a chaotic mass +of settled gloom.</p> + +<p><span class="pagenum"><a name="Page_281" id="Page_281">[281]</a></span></p> + +<p>The goddess said that foreknowing this to be his cherished +desire, she had gone to the Creator (Brahmá) to consult +him as to the best means for its realization, and through his +mercy he would soon be blessed with a female child, in every +way worthy of such a pious and virtuous father. Her beauty +would shed a lustre around her name and the fame of her +rare gifts of nature spread far and wide. She would be the +cynosure of all princely eyes, and her charms radiate in all +directions. So saying, the goddess disappeared and the king +returned to his own capital.</p> + +<p>In a short time, the eldest queen became pregnant and +in due course of time, gave birth to a daughter of matchless +beauty. The king and his Brahmin friends called her Sabitri, +after the name of the goddess who granted the boon. Day +by day, the princess grew fairer and fairer, and soon passed +from the incipient stage of smiling childhood to that of +blooming youth. Every one that saw her chiselled features +and prepossessing appearance believed that some angelic +beauty,—the embodiment of loveliness itself—had descended +upon earth in the shape of a lovely damsel. Indeed she +was so surpassingly beautiful that no prince, how great or +eminent he might be, dared seek her hand in marriage lest +his suit should be spurned.</p> + +<p>The king, Aswapati, thought of marrying his only daughter, +then in the fullness and freshness of youth, to some one +worthy of the honor. For some time no royal suitors ventured +to solicit her hand for the reasons stated above. At length, +Sabitri sought and obtained her father's permission to secure +for herself a suitable match. In complying with her request, +the father moreover allowed her to take in her travels +some of the wisest ministers of the state, whose experience +and counsel would be available to her in so momentous an +affair. Mounted on a golden chariot and accompanied by a +number of gray headed ministers, she left the capital with the<span class="pagenum"><a name="Page_282" id="Page_282">[282]</a></span> +benedictions of the hereditary priests, and journeyed far and +wide through many a strange country, visiting on her way +some of the most delightful hermitages of the venerable old +<i>Rishis</i>, who were absorbed in meditation.</p> + +<p>Sometime after, while the king was attending to the +duties of the State and conversing with that renowned sage, +Nárada, Sabitri with the ministers returned home from her +peregrination. The princess, seeing her father talking with +the great Rishi, Nárada, bowed her head down in token of +due homage to the venerable Rishi and her respected father. +The bustle consequent on the first interview after a long +absence being over, Nárada asked the king: "O monarch, +where did your daughter go? Whence is she now coming? +It is high time that you should give her in marriage to some +noble prince worthy of her hand." The king replied, "O +revered Rishi, I sent her abroad with some of my wisest +ministers in quest of some noble prince, who, to a beautiful +person should add all the rarest gifts of wisdom, courage, +piety and virtue; now hear from her own mouth, how far +she has succeeded in her sacred mission." So saying, the +king desired Sabitri to tell them whom she had chosen for +her husband. Sabitri, in obedience to her esteemed father's +behest, thus spoke in a tone becoming her age and sex. +"Father, a pious king named Dyumutsen once ruled the +kingdom of Sala. A few days after his accession he lost both +his eyes and became totally blind. At that time, his only +child was in his infancy, quite incapable of conducting the +affairs of the kingdom. His treacherous enemies, taking +advantage of his blindness and the infancy of his child, invaded +his kingdom and wrested it from his hands. The dethroned +king and his beloved queen with their infant child betook +themselves to a quiet life of contemplation in an adjacent +wood, renouncing all the pleasures of a wicked, ungrateful +world. For some years they passed their days in the sequestered<span class="pagenum"><a name="Page_283" id="Page_283">[283]</a></span> +wood amidst the abodes of many revered sages, who took +a special delight in imbuing the nascent mind of the boy +with the germs of moral and religious instruction, promising +a full development in maturer years. He was in every way +my equal, and him have I chosen as my worthy husband. +His name is Satyavana."</p> + +<p>Hearing this, the hoary headed Rishi, Narada, thus addressed +the monarch. "O monarch, I am grieved to say +that your daughter has been unfortunate in her choice, in +having thoughtlessly selected the virtuous Satyavana as her +husband." The king feelingly enquired: "O great Rishi, +are the noble qualities of valour, prudence, forgiveness, +piety, devotion, generosity, filial love and affection to be +found in Satyavana?" Narada answered, "Satyavana is +Súrya's (sun's) equal in matchless glory, is wise as Vrihashpati +himself, brave and warlike as Indra, mild and forgiving as +Earth." The king asked: "Is the prince a sincere worshipper +of God, walking in the path of righteousness? Is he +beautiful, amiable and high-minded?" Narada replied, "O +king, like Ratideva, the son of Sankriti, the beautiful Satyavana, +is generous; like Sibi, the son of Usinara, he is a lover +of God and Truth; and is as high-minded as Yayáti; all the +pious old Rishis and other good men believe that Satyavana +is brave, mild, meek, truthful, faithful to his friends, magnanimous, +pious, and sincere in devotion and earnestness." +The king again asked: "O venerable sage, you have named +all the good qualities that can ennoble humanity; be kind +enough to inform me in what he is wanting." "He has one +great disqualification," said Narada, "which is enough to outweigh +all his virtues, his life upon earth is very short, he is +fated to live exactly one year from this day."</p> + +<p>Hearing the fearful prophecy of Narada, the king tried +his best to dissuade his daughter from the fatal alliance, but +all his efforts proved unavailing. Sabitri, firm and constant<span class="pagenum"><a name="Page_284" id="Page_284">[284]</a></span> +in her plighted faith, fearlessly replied that, despite the ominous +prediction which is suggestive of the appalling horrors +of premature widowhood to the mind of a Hindoo female, she +could not retract her pledge and surrender her heart to any +other being upon earth.</p> + +<p>Nárada then exclaimed; "O king, I see your daughter is +true to her promise, firm in her faith and constant in her love +and attachment to Satyavana. No one will be able to lead +her astray from the path of righteousness. Let the unrivalled +pair, therefore, be united in the sacred bond of wedlock." The +king replied, "O great Rishi, unalterable are your words; +what you have now said is just and right. As you are my +<i>Gooroo</i> (spiritual guide) I will do what you have ordered me +to do." "Heaven's choicest blessings be upon you all," said +Narada, and departed.</p> + +<p>The king now directed his attention to the solemnisation +of the nuptials of his beloved daughter with becoming pomp +and éclat.</p> + +<p>The fair daughter of Aswapati was thus married in due +form to Satyavana, the son of the blind old king, Dyumutsen. +For a while the happy pair continued to enjoy all the blessings +of conjugal life in their blissful and retired cottage, remote +from the busy throng of men and quite congenial to +religious meditation, though Sabitri knew full well, as predestined +by Bidhátá, that this short and transient happiness +would be soon followed by long and painful suffering which +would very nigh destroy them both.</p> + +<p>Thus week after week and month after month rolled +away, when at length the prophetic day on which the terrible +doom was to be pronounced upon Satyavana drew nearer +and nearer, and when Sabitri saw that there remained only +four days to complete the terrible year, perhaps the last year +of Satyavana's life, at the end of which the fatal torch of +<i>Yama</i> would appear before her beloved husband, her heart<span class="pagenum"><a name="Page_285" id="Page_285">[285]</a></span> +recoiled at the idea. To avert the dreadful doom she undertook +the performance of an austere vow, which strictly enjoined +three days of continuous fasting and prayer, pouring +forth at the feet of the Almighty all the fervours of a devotional +heart. Her father-in-law, Dyumutsen, though overwhelmed +by the surging wave of grief, endeavoured to dissuade +her from undertaking so trying a vow, but his admonition was +quite ineffectual. She persistently adhered to her resolution +and calmly resigned herself to the dispensations of a wise, +and merciful Providence.</p> + +<p>Mental conflict, internal perturbation, and continuous fasting +made her weak and emaciated, and the prophetic words +of Narada incessantly haunted her mind like some fatal vision. +It is quite impossible to describe the violent struggles that +passed within her when that terrible day at last arrived, and +when the inevitable decree of fate by which her dear husband +should for ever cease to live would be fulfilled. After bathing +in the sacred stream she made burnt offerings to the gods and +prostrated herself on the ground, as a mark of profound +homage to the honoured feet of the old Rishis, and those of +her revered father-in-law and mother-in-law, who in return +heartily pronounced their sincere benedictions upon her. +When the hour for dinner came, she was desired to partake +of some refreshment, especially after three days' continuous +fastings, but animated by a fervent spirit of devotion she declined +to take any food before sunset.</p> + +<p>Presently she saw her husband going to the forest with +his axe and a bag, to procure fruits and dry wood. Sabitri +begged to accompany him, but from the prescience of imminent +danger as well as from the warmth of affection he would +fain keep her at home, being assured that her tender feet were +not fitted to wander in the "brambly wilderness" in her +present enfeebled state of body; but regardless of all admonition +she thus exclaimed: "O my beloved Lord, I am not at<span class="pagenum"><a name="Page_286" id="Page_286">[286]</a></span> +all weary with fasting, your very presence is my strongest +support. I can never be happy without you, so do not turn a +deaf ear to the earnest entreaty of an already disconsolate +wife, whose fate is bound with yours in a gordian knot which +no earthly force can break or cut." Satyavana was at last +constrained to yield to her solicitations, and bade her take his +father and mother's permission before her departure. It was +with the greatest reluctance that their permission was given. +Obtaining their benedictions and being armed with the panoply +of divine grace, the unhappy pair quitted their sweet home +for the dreary forest. On the way, Satyavana, half conscious +of what would soon befall him, addressed his loving wife in +the following affectionate words: "O dear Sabitri, behold +how nature smiles in all her beauty, how the fields are adorned +with fragrant flowers, shady groves, and a wide expanse of +living verdure, how slowly and smoothly runs the murmuring +brook with soothing melody, how the warblers of the forest +pour forth their wild but sweet notes without fear of molestation, +how merrily the peacock is dancing, how cheerfully +the stag is frisking about, and above all, how the stillness of +the scene invites the mind to contemplation."</p> + +<p>While Sabitri was attentively listening to her husband's +descriptive illustration of nature, her heart swelled in her +throat, but her eyes were not sullied with even one tear-drop. +She continued to follow her husband as a faithful, obedient +wife.</p> + +<p>At length they entered the forest, and Satyavana after +having filled his bag with various kinds of fruits began to +cut with his axe the withered branches of the trees. The effort +soon overpowered him and he felt some uneasy sensation +about his head. He slowly walked down to his dear wife +and observed: "O much beloved Sabitri, suddenly I feel an +acute headache which, becoming more and more painful, makes +me quite insensible and almost breaks my heart. I cannot<span class="pagenum"><a name="Page_287" id="Page_287">[287]</a></span> +stand here any longer, but I trust by the aid of balmy sleep, +soon to regain my health and strength."</p> + +<p>On hearing her husband's heart-rending words, she sat +down upon the ground and placed Satyavana's head upon her +lap. But as fate had ordained he soon became perfectly insensible. +When Sabitri saw this, her wonted presence of mind did +not fail her; trusting, however, in the boundless mercy of an +overruling Providence, she calmly and composedly waited for +the ill-fated hour, when the shadow of death would hide for +ever her beloved Satyavana—a doom she was herself prepared +to share. Suddenly, after a short while, she believed +she saw a grim figure, clothed in red and resplendent with +lustre like the sun, slowly approaching her with a chain in his +hand. This was not a figment of her imagination. The +veritable <i>Yama</i> stood beside Satyavana and looked steadfastly +upon him.</p> + +<p>No sooner did Sabitri see him than she, taking her husband's +head from her lap and placing it upon the ground, +with trembling heart thus addressed him. "God-like person, +your heavenly form and majestic appearance bespeak unmistakably +that you are a god among gods. Vouchsafe to +unfold yourself and break your mind to me."</p> + +<p>Yama replied; "O Sabitri, thou art chaste and constant +in thy devotion and meditation, I, therefore, feel no delicacy +in satisfying your eager inquiry. I am Yama (Pluto), I am +come here for the purpose of carrying away thy dead husband, +as his days upon earth are numbered." To this, Sabitri +said, "O king, I have heard that your imps carry away +the dead bodies from the earth; why are you then come +yourself?"</p> + +<p>Yama replied, "O amiable Sabitri, while living, your +excellent husband possessed many good qualities and was +justly remarkable for his righteousness. It was improper, +therefore, to have sent my imps to carry him away. With<span class="pagenum"><a name="Page_288" id="Page_288">[288]</a></span> +this view I am come myself." So saying Yama forcibly drew +out the finger-shaped soul from Satyavana's body. Being +deprived of the vital spirit, the dead body became motionless, +pale and pallid; and Yama went towards the South. The +chaste Sabitri, in order to obtain the fruit of her vow, followed +him with sad looks and a heavy heart. Seeing this, +Yama remonstrated with her and ordered her to return home +and perform the funeral obsequies of her husband. Sabitri +said she would go wherever her husband was carried, and +that by her unceasing prayer to the Almighty, by her firm +faith in her spiritual guide, by the solemn fulfilment of her +sacred vow, and by his (Yama's) grace, her course would be +free and unrestrained. "O king of the infernal regions," said +she, "kindly deign to lend a listening ear to a suppliant's +prayer. He that has not obtained a complete mastery over +his senses should not come to the forest to lead there either +a domestic life, or a student's life, or the life of a devotee. +Those who have effectually controlled their passions are fit to +fulfil the necessary conditions of the four different modes +of life. Of these four modes, the domestic life is decidedly +the best, being most favourable to the acquisition of knowledge +and wisdom, and to the cultivation of piety and virtue. +Persons like myself do not desire to lead any other than a +domestic life."</p> + +<p>"Now return home, O fair Sabitri; I am much pleased +with your wise observations; I am willing to grant you any +boon save the life of your husband," exclaimed Yama. +Sabitri replied, "O king, be graciously pleased to restore eyesight +to my blind father-in-law, and make him powerful as +the Sun or the Fire, that he may be enabled to regain his kingdom +and rule it with vigour." Yama granted the boon, and directed +her to return home after the fatiguing journey. Sabitri +answering said, "O virtuous king, I feel no trouble or fatigue +while I am with my husband, for a husband is the strength<span class="pagenum"><a name="Page_289" id="Page_289">[289]</a></span> +and stay of his wife, and the wife is the sharer of her husband's +weal or woe:</p> + +<div class="poem"><span class="i2">The wife, where danger or dishonor lurks,</span><br /> +<span class="i2">and seemliest by her husband stays,</span><br /> +<span class="i2">Who guards her, or with her the worst endures.</span><br /> +</div> + +<p>"Wherever, therefore, you carry my husband, my footsteps +will dog you thither. Our very first intercourse with +the good and the righteous leads to the growth of confidence +and kindly feeling, which is always productive of the +most beneficial results." Whereupon Yama replied, "O +thoughtful lady, thy words are agreeable to my heart; they +are fraught with meaning and good sense. I shall willingly +grant you another boon save the life of your husband." "Allow +me, then, O virtuous king, to ask for a hundred begotten +sons to my father, who has no son," said Sabitri.</p> + +<p>"I grant the boon," said Yama, "now that all your wishes +have been consummated, do not continue to follow me any +longer. You are far away from your father-in-law's cottage; +return home at once."</p> + +<p>Sabitri replied, "O virtuous king, we are apt to repose +more confidence in the righteous than in ourselves; their kindness +amply requites our love and regard." Yama said, "I am +very much satisfied with your edifying speech, and am disposed +to grant you another boon." Sabitri feeling grateful for the +several boons granted unto her, presumed this time to ask for +the resurrection of her husband as well as for the birth from +them of a hundred powerful, wise and virtuous sons, to be the +glory of the country and the ornament of society.</p> + +<p>"Be it so," said Yama cheerfully and disappeared.</p> + +<p>It is obvious that the fertile imagination of the hereditary +priests of Hindoosthan, who, from their traditional mental +abstraction, delighted more in the concoction of legendary +lore than of the solid, sober realities of life, invented the +above Brata or vow, mainly for the consolation of ignorant<span class="pagenum"><a name="Page_290" id="Page_290">[290]</a></span> +females, to avert the hardships of widowhood, than which a +more unmitigated evil is not to be found in the domestic economy +of the Hindoos. The unhallowed institution of the +immolation of widows alive, was primarily traceable to the +dread of this terrible calamity, which preyed, as it were, on +the vitals of humanity. Hence the performance of this Brata +is the culminating point of meritorious work in popular estimation, +promising to the performer the perpetual enjoyment +of connubial happiness, which is more valued by a Hindoo +female than all the riches of Golconda.</p> + +<p>It is annually celebrated in the Bengalee month of Joysto +both by widows and by women whose husbands are alive, +by the former, in the hope of averting the evil in another +life, by the latter, in the expectation of continuing to enjoy +conjugal bliss both in this world and the next.</p> + +<p>On the celebration of this Brata on the fourteenth night +of the decrease of the moon, the husband, being dressed in clean +new clothes, is made to sit on a carpet, the wife, previously +washing and drying his feet, puts round his neck a garland of +flowers and worships him with sandal and flowers, wrestling +hard in prayer for his prolonged life. This being done, she +provides for him a good dinner, consisting of different kinds of +fruits, sweetmeats, sweet and sour milk and ghee-fried <i>loochees</i>, +&c. It should be mentioned here that a widowed lady offers the +same homage to the god, Naraian, in the place of a husband.</p> + +<p>The usual incantation is read by the priest, and she +repeats it inaudibly, the substance being in harmony with +her cherished desire. He gets his usual fee of two or four +rupees and all the offerings in rice, fruits, sweetmeats, clothes, +brass utensils, &c. If not dead, a woman has to perform this +Brata regularly for fourteen long years, at the end of which +the expense is tenfold more, in clothes, beddings, brass utensils, +and an entertainment to Brahmins, friends and neighbours, +than in the ordinary previous years.</p> + +<p><span class="pagenum"><a name="Page_291" id="Page_291">[291]</a></span></p> + +<p>Besides the Bratas described above, there are many +others of more or less note, which are annually observed by +vast numbers of females, who, from their early religious tendencies, +seem to enjoy a monopoly of them. It is, however, +a singular fact that the primary object of all these religious +vows is the possession of all sorts of worldly happiness, +seldom supplemented by a desire of endless blessedness hereafter. +This is unquestionably a lamentable desideratum in +the original conception and design of the popular Hindoo +Shastras, clearly demonstrating its superficiality and poverty.<span class="pagenum"><a name="Page_292" id="Page_292"></a></span></p> + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_293" id="Page_293">[293]</a></span></p> + +<h2>APPENDIX.</h2> + +<h4><span class="smcap">Note A.</span></h4> + +<h3>OBSERVANCES AND RITES DURING PREGNANCY.</h3> + + +<p>From the period of conception a woman is enjoined by way of +precaution, to live under certain rules and restrictions, the observance +of which is to ensure a safe delivery as well as the safety of the +offspring. She is not allowed to put on clothes over which birds of the +air have flown, lest their return might prolong the period of her delivery. +She fastens a knot to one end of the <i>Achal</i> of her <i>Saree</i><a name="FNanchor_128_128" id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a> and keeps it +tied about her waist, and spits on her breast once a day before washing +her body, and is not allowed to sit or walk in the open compound in +order to avoid evil spirits; as a safeguard against their inroads, she constantly +wears in the knot of her hair a slender reed five inches long.</p> + +<p>When in a state of pregnancy, a Hindoo female is treated with +peculiar care, tenderness and affection. She is generally brought from +her father-in-law's house to that of her father, where all the members of +the family shew her the greatest love lest she should not survive the +throes of childbirth. Indeed the first childbirth of a young Hindoo +girl is justly considered a struggle between life and death. As a religious +safeguard and guarantee for safe delivery, she is made to wear round her +neck a small <i>Madoolee</i> (a very small casket made of gold, silver, or copper), +containing some flowers previously consecrated to <i>Baba Thacoor</i><a name="FNanchor_129_129" id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a> and to +drink daily until her delivery a few drops of holy water after touching it +with the <i>Madoolee</i>.</p> + +<p>It is perhaps generally known that a Hindoo girl is married between +9 and 12 years of age—an age when her European sister would not even +dream of being united in the bonds of wedlock; and the natural consequence +is, she becomes a mother at thirteen or fourteen years. An +eminent writer who had studied the subject carefully thus remarks: +"Till their thirteenth year, they are stout and vigorous; but after that +period, they alter much faster than the women in any of the nations of +Europe." Her tender age, her sedentary life, her ignorance of the laws +of hygiene, the common dread of childbirth, the want of proper midwives +as well as of timely medical aid (should any be necessary), conspire<span class="pagenum"><a name="Page_294" id="Page_294">[294]</a></span> +sometimes to cause an untimely death. She must continue to observe +many precautions until her accouchement is completed.</p> + +<p>In the fifth month of her pregnancy takes place her <i>Kacha Shád</i>.<a name="FNanchor_130_130" id="FNanchor_130_130"></a><a href="#Footnote_130_130" class="fnanchor">[130]</a> +The day must be an auspicious one according to Hindoo astrologers, and +she is treated that day with special indulgence, inasmuch as all the delicacies +of the season are given to her without restriction. In the seventh +month she is treated with <i>Bhájá Shád</i>, when she eats with a few other +females (whose husbands and children are all alive) all sorts of parched +peas and rice as well as <i>Methais</i> and other sweetmeats; in the ninth +month, the <i>Paunchámrita</i><a name="FNanchor_131_131" id="FNanchor_131_131"></a><a href="#Footnote_131_131" class="fnanchor">[131]</a> ceremony is held, when she is made to wear +a red-bordered <i>Akhanda</i> Saree (a piece of cloth ten cubits long with the +edges uncut), which is preserved with the greatest care lest any jealous +and mischievous woman who has lost her children, should clandestinely +cut and take away a portion of the same, which is considered a very +portentous omen for the preservation of the new born babe.</p> + +<p>On the celebration of <i>Paunchámrita</i> above mentioned the officiating +priest, after repeating the usual incantation, pours into her mouth +a little of the delicacies, without the same coming in contact with her teeth. +She is forbidden to eat anything else that day except fruits and sweetmeats; +and then a good day is appointed for the celebration of the +grand final <i>Shád</i>, when all the female relatives and connections of the +family are invited. In Calcutta, Hindoo females of respectability are +not permitted to be seen, much less to walk in the streets; they live in a +state of perfect seclusion, entirely apart from the male members of the +family, it being considered a very great disgrace should a respectable +female be in any way exposed to public gaze. The very construction of a +Hindoo family dwelling house clearly indicates the prevalence of the close +zenana system; the inmates must have an inner and an outer apartment, +there must be an inclosed court-yard reached by tortuous passages, +closed by low constructed doors, through which one has to wriggle +rather than to walk; the sun seldom shines into it; small contracted staircases, +foul confined air, no circulation or ventilation are the result: the +noxious effluvia evaporating from this or that side of the house, especially +from the lower floor, is a nuisance which the inmates put up with,<span class="pagenum"><a name="Page_295" id="Page_295">[295]</a></span> +with scarcely any complaint. The drainage and water works have +certainly effected considerable improvement towards the promotion of +cleanliness, but still the dirty and filthy state of most of the family +dwelling houses is a notorious fact. By a small door only there exists +a communication between the inner and outer apartment; should the +house be a small one, say from three to four <i>cottahs</i>, which is generally +the case in such a crowded city as Calcutta, and should the women talk loud +enough to be heard by men outside, they are not only instantly checked +but severely reprimanded for the liberty. The great privacy of the close +zenana system is, however, broken by females being obliged to travel in a +Railway carriage: though Hindoos of rank, whenever they have occasion +to go on pilgrimage by Rail, generally engage a reserved compartment +for the females, yet they cannot manage to preserve absolute privacy +when going into or coming out of the carriage at the Railway Stations.</p> + +<p>To return to the grand final <i>Shád</i>, on the day appointed an awning +is put up over the court-yard of the house. <i>Palkees</i> are sent to +each of the families invited; and the guests (nearest female relatives) +begin to come in from ten in the morning; a general spirit of hilarity +prevails on all sides, noise and bustle ensue, the women are busy +in receiving their guests, preparations are being made for the grand +feast, the men outside direct the <i>Palkee</i> bearers where next to go, the +little children have their own share of juvenile frolic, the young damsels +and the aged matrons are seen speaking to their respective friends with +mutual love, affection and confidence; and signs of joviality and conviviality +are seen every where. It is on such occasions that women unbosom +themselves to each other, and freely and unreservedly communicate +their feelings, their thoughts, their wishes, nay their secrets to +friends of congenial spirit and temper; their conversation knows no end, +their amiable loveliness almost spontaneously developes itself; they +unburden their minds of the heavy load of accumulated thoughts; +their joys and sorrows, their happiness and misery, their sympathy and +emotion, pleasurable or painful, have their full scope. If they are +naturally garrulous they become more so at such a jovial assemblage, +so that one can dive deepest down into their hearts on such an +occasion. Many a matrimonial match is proposed and matured at such +meetings, and to crown the whole, sisters of kindred spirit embrace each +other with all the warmth of genuine love and affection. If their +minds are contracted by reason of scanty culture, their hearts are full of +affection, sympathy and susceptibility, which cannot fail to exercise a +beneficial influence on human nature.</p> + +<p><span class="pagenum"><a name="Page_296" id="Page_296">[296]</a></span></p> + +<p>On such occasions, females are allowed to have some amusement or +<i>támáshá</i>, according to their liking, (but of course not such as betrays a +vitiated taste, overstepping the bounds of decorum, which was the case +some years back). Dancing girls and <i>Panchálleys</i> are entertained, who +contribute not a little to the amusement of the assembled guests. +Immured within the walls of a close zenana they are seldom suffered to +enjoy such unrestrained liberty. Otto of roses, rose water out of gold +or silver pots, nosegays, and <i>paun</i> or betel are freely distributed among +them. They sit on benches or chairs, or squat down barefooted on +<i>forash bichana</i> (a clean white sheet), and enjoy the <i>támáshá</i> to their +hearts' content. These amusements continue till evening, entertaining +the guests with songs on gods and goddesses (Doorga, Krishna and +his mistress, Rádhá): those relating to Doorga have a reference to +the ill treatment she experienced at the hands of her parents, but +those pertaining to Krishna and Rádhá tell of his juvenile frolics with +his mother and the milk-maids, and amorous songs on disappointed love, +which, though they may appear harmless to their worshippers, have +nevertheless a partial tendency to debase the minds of females. By +way of encouragement, the singing and dancing girls receive, besides +their hire, presents of money, clothes and shawls, according to the +circumstances of the parties retaining them. To do our women justice, +however, it is pleasing to reflect that the progress of enlightenment has +of late years wrought a salutary change in their minds. Instead of the +former <i>Kabees</i> (songs) which were shamefully characterised by the worst +species of obscenity and immorality, they have imbibed a taste for more +sober and refined entertainments. Moral and intellectual improvement +amongst perfectly secluded females is a sure harbinger of national +regeneration. The young and the sprightly, as is naturally to be expected, +enjoy these amusements most; but the more elderly and thoughtful +females make the best of the opportunity in conversation about +domestic affairs with those of their own age and kinship. They have +certainly no distaste for these frivolous entertainments, but the thoughts +and cares of home press more heavily on their minds. Age and experience +have taught them to regard the enjoyment of unalloyed +domestic felicity as the chief end of life. A good Hindoo housewife is +a model of moral excellence.</p> + +<p>About four o'clock in the afternoon, when almost all the guests are +assembled together, long parallel rows of <i>pirays</i>, or wooden seats, the one +quite apart from the other—are arranged in straight lines in the court-yard, +in the midst of which is placed the seat of the pregnant girl, which,<span class="pagenum"><a name="Page_297" id="Page_297">[297]</a></span> +by way of distinction, is painted white with rice paste (<i>álpáná</i>) with +appropriate devices. Adorned with ornaments of glittering gold, bedecked +with precious stones, and dressed in an embroidered Benares +<i>Saree</i>, she walks gracefully towards her particular seat, which is a signal +for others (widows excepted) to follow; they all squat down on the +wooden seats, before which are placed small pieces of green plantain +leaves and a few little earthen plates and a cup, which are intended to +serve the purposes of plates and glasses. Before her stands a light, a +<i>conch</i> is sounded, and a rupee with which her forehead is touched is +kept for the gods, for safe delivery. Fruits of different kinds, about +fifteen or sixteen sorts of sweetmeats, <i>loochee</i>, <i>kachoory</i>, <i>papur</i> (flour +fried with ghee) in the shape of <i>cháppátees</i>, vegetable curries of several +kinds, sweet and sour milk, are provided for the guests, the female +relatives of the girl serving as stewards. No adult male member of the +family is allowed to assist in the feast, because Hindoo females blush +to eat before men. Being most pre-eminent in point of caste, Brahmin +women are served <i>first</i>. Here the rules of caste are strictly observed, +and no departure therefrom is tolerated. It is not uncommon that +uninvited females, or more properly speaking, intruders contrive by some +means or other, to mix with the company; but they are soon singled out +by the more shrewd and experienced, and to their chagrin and disappointment, +instantly removed from their seats. They do not, however, go +away with curses on their lips, but receive a few things and are ordered +to leave the house without a <i>Palkee</i>.<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a></p> + +<p>After the feast is over, the women, washing their hands and mouths, +express their good wishes for the safe delivery of the girl, and make +preparations for returning home. Here confusion and bustle ensue consequent +on the simultaneous desire of all to return home <i>first</i>, and as the +sun begins to set, their anxiety becomes more intense to see the faces +of their absent children; laying aside their wonted modesty, some +of them almost unblushingly make a rush and enter the <i>first Palkee</i> +that comes in their way, regardless alike of their sex and the rules of<span class="pagenum"><a name="Page_298" id="Page_298">[298]</a></span> +decorum. If 100 families are invited, about ten <i>Palkees</i> are retained. +Hackney carriages are sometimes substituted in place of <i>Palkees</i>, +but whatever arrangements are made it is next to impossible to satisfy +at least 200 people at one and the same time. The guests are never +expected to find their own conveyances. Before coming, some of them +keep the Palanquin waiting for an hour or so, while they are engaged +at their toilet and adorning their persons with divers ornaments. It +is not unfrequently the case on such occasions that females in poor +circumstances borrow ornaments from their more prosperous friends, +in order to appear in society to the best advantage. In the absence +of mental accomplishments, Hindoo ladies necessarily set a high +value on the jewels about their persons. Some twenty years back, +massive articles of gold were considered the most <i>recherché</i> ornaments, +so much so that some rich ladies were adorned with gold articles alone +to the weight of 6 or 7 lbs.; to an English lady, this might appear incredible, +but it is a fact which does not admit of any contradiction. +Hindoo females are religiously forbidden to wear gold ornaments about +their feet, it being considered a mark of disrespect to <i>Lukxmee</i> (goddess +of prosperity,) hence they put on pairs of solid massive silver <i>malls</i> +or anklets, weighing sometimes about 3 lbs.; though such massive articles +are a great incumbrance to the free motion of the limbs, they are +nevertheless used with great pleasure. Indeed it has been sarcastically +remarked that were a Hindoo lady offered a gold <i>grindstone</i> to wear +round her neck, weighing some 20 lbs. she would gladly accept the offer +and go through the ordeal. But as the spread of English education has +improved the minds of the people, it has likewise improved their taste; +instead of massive gold ornaments, ladies of the present day prefer those +of delicate diamond cut workmanship, set with pearls and precious stones +such as <i>chick</i>, <i>sittahaur</i>, <i>táráháur</i>, <i>seetee</i>, <i>tabij</i>, <i>bajoo</i>, <i>jasum</i>, <i>nabaruttun +taga</i>, bracelets of six or seven patterns, and ear-rings of three or four +kinds, for which girls in very early youth perforate their ears in 8 or 10 +places, as also their noses in two places. By their choice of the modern +ornaments they shew their preference for elegance to mere weight. +Brilliant Pearl necklaces<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a> of from seven to nine rows, and costly<span class="pagenum"><a name="Page_299" id="Page_299">[299]</a></span> +bijouteries of modern style, have superseded the old-fashioned solid +gold <i>Bhawootees</i> and <i>Taurs</i>. A rich lady is sometimes seen with +jewellery worth 15,000 to 20,000 Rupees and upwards; as a matter of +course, such a lady is the cynosure of all eyes, and the rest of the company +move as satellites round the primary planet. Conscious of her +superiority in this respect and puffed up with vanity she disdains to +hold converse with her less fortunate sisters. She is tramping, as it +were, "to the tinkling sound of the ornaments of gold and gems on her +person." As the grand centre of attraction, her gait, her gestures, her +movements form the subject of general criticism, and as an object of +envy she continues to be talked of even after the return of the guests +to their homes.</p> + +<p>In the villages, however, silver ornaments are more in vogue than +gold ones, simply because the rural population have neither the taste +nor the means of the people of the city. As a rule, the Hindoos +invest their savings in gold and silver which is turned to good +account in times of need and distress. Throughout Hindoosthan, the +people have so great a <i>penchant</i> for gold and silver ornaments that not +only women but men also adorn their persons with solid articles of sterling +gold. I have seen Setts (shroffs) and Malgoozars go about with +ornaments of considerable value; their dress, however, is generally +exceedingly tawdry, and bears no correspondence to the worth of the +articles of gold they carry about. I once weighed a solid pure gold +chain worn by a Sett round his waist, which the natives call <i>Gote</i>, weighing +over 4 lbs., worth about 3,000 Rupees.</p> + +<p>In Bengal little children are seen with gold ornaments on their persons<a name="FNanchor_134_134" id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a> +till they are 6 years of age, but adults are entirely free from this +passion. When a male child is born to a respectable Hindoo, the heart +of the mother irresistibly yearns to adorn its person with ornaments, +especially at the time of <i>vath</i> (christening), <i>i. e.</i>, at 6 months of age for a +male and 7 months for a female child.</p> + +<p>When the females return home after the entertainment, it is truly a +scene of "sorry to part, happy to meet again." It is seldom that such +opportunities are afforded them to give free vent to their feelings, thoughts +and wishes;—a human being always feels unhappy at living in a +perfectly isolated state; he or she naturally longs for society, and this +longing is alike manifest in both sexes. The greater the restraint, as<span class="pagenum"><a name="Page_300" id="Page_300">[300]</a></span> +in the case of Hindoo ladies, the stronger the desire for social intercourse. +Can a zenana Hindoo lady with her veiled modesty suppress +the impulse to look about through the shutters of a closed Palkee, +with guards on both sides, in the light of day? The impulse is by no +means a criminal one but is prompted by the irresistible influence of +nature. The parting exclamation on such occasions is, "Sister, when +shall I have the good fortune to see you again?" "Why, not before long," +is the common reply. The consummation of the desire, if long deferred, +naturally produces feelings of discontent. A few days after the feast the +families that were invited, give a tangible proof of their regard for the +pregnant girl by making her presents of clothes and sweetmeats according +to their respective circumstances, as a matter of course the nearest relatives +making the richest presents.</p> + + + +<hr style="width: 65%;" /> +<h4><span class="smcap">Note B.</span></h4> + +<h3>THE GODDESS SOOBACHINEE.</h3> + + +<p>The following is the story of this goddess:—In a certain village there +lived a poor Brahmin boy, whose poverty was well-known throughout the +neighbourhood. One day a fisherman came to sell some fish, on seeing +which the boy began to cry for them. His mother, a poor aged widow, +though very desirous to satisfy the craving of her son, had unfortunately no +means to buy them, whereupon the fisherwoman affected by the cries of +the boy, offered to give her credit and said she would come for the price +on her way home. Meantime the mother cooked the fish; but before +her son had time to eat them, the fisherwoman, according to her promise, +returned for the price. The old woman being still unable to pay, +the fish vendor demanded the return of the fish, which, though cooked, +she was willing to take back. This being done, the boy, however, had +the advantage of tasting the soup made of the fishes and was so much +pleased with the taste of animal food that he could not resist the temptation +of stealing one day a <i>lame</i> duck belonging to the king, and eating +it privately. Investigation being made, the theft was traced to the poor +Brahmin boy, who being summoned before the king, was tried, convicted +and sentenced to be imprisoned, at which the mother became inconsolable. +Seeing her distress and despondency, the goddess Doorga, in the +form of <i>Soobachinee</i>, appeared to her in a dream, and, giving her hopes of<span class="pagenum"><a name="Page_301" id="Page_301">[301]</a></span> +consolation and better luck for the future, eventually advised her to perform +the worship of the goddess <i>Soobachinee</i>. In obedience to the above +injunction, she did as she was directed. Seventeen ducks made of rice-paste +(sixteen with two perfect legs and one with a lame leg) formed a +part of the ceremony. After the performance of the worship and the +expiatory rite of <i>homa</i> (burnt offering) which expiates all sin, the holy +water being sprinkled on the feathers of the stolen <i>lame</i> duck, that were +concealed under the ashes, the devoured duck was at once restored to life +and sent back to the king's poultry-yard. The miraculous resuscitation of +the duck was brought to the notice of the king, who immediately sent for +the poor old woman and questioned her how the dead <i>lame</i> duck was +made alive again; the old woman, trembling through fear, related all the +particulars about the appearance of the goddess in a dream. The king, +being satisfied as to the truth of the tale, ordered the captive boy to be +released at once and brought to his presence, concluding that the goddess +must have been very propitious to the old woman and her son. +Consulting his ministers on the subject, he said within himself he could +not have a better match for his daughter, who was of marriageable age, +than the late delinquent. So the nuptials were duly solemnized with becoming +pomp, and the poor Brahman family lived ever after in a state of +great affluence and happiness. Hindoo ladies of the orthodox school +learn this tale almost in their nursery, and feel a peculiar delight in reciting +it on certain occasions.</p> + + + +<hr style="width: 65%;" /> +<h4><span class="smcap">Note C.</span></h4> + + +<p>The writings of the ancient Hindoo sages, as handed down to us by +history and tradition, incontestably prove that they were chiefly theists; +but as their religious ideas were supremely transcendental, ill suited to +the comprehension of the great mass of the people, and consequently +not adapted to bring joy, peace and rest to the mind, their descendants +learnt to modify those ideas and practically reduce them to the level of +the popular understanding. They gradually created a Trinity, <i>i. e.</i>, the +Creator, the Preserver, and the Destroyer. But as this triad was not +sufficiently attractive or intelligible to the unlettered mass, who wanted +something in the shape of real, tangible personification of the deity, in +place of indistinct, invisible supernatural beings, a designing priesthood<span class="pagenum"><a name="Page_302" id="Page_302">[302]</a></span> +subsequently attempted to satisfy their wishes by foisting upon them a +whole rabble of gods and goddesses, which are almost as innumerable as +the pebbles on the sea shore. In numerical strength the Pantheon +of the Hindoos far surpasses that of the Egyptians, Greeks, and the +Romans. What ancient system of mythology contained so many as +330 million gods and goddesses? As in mythology, so in chronology, +the Hindoos stand unrivalled. Their pantheon is as capacious and extensive +as their antiquity<a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a> is unfathomable and prehistoric. The origin +of the Puranic mythology is to be attributed to this national predilection; +and the worship of the female deities with bloody sacrifices is intended +to terrify the ignorant populace into superstitious beliefs still grosser than +were habitual to them.</p> + +<p>The antiquity of the Brahminical creed and of the religious systems +incorporated into, and engrafted on it, has long been a subject of interesting +inquiry. It is not my intention to go into the subject more deeply +than merely to affirm that it is still a debatable point among the most +distinguished orientalists, whether or not the Egyptians and Greeks +borrowed their system of mythology from that of the Hindoos, and afterwards +improved on it by divesting it of the grosser excrescences. The +character of the Hindoo deities is more or less puerile, impure and +ungodly, not possessing any of the cardinal virtues, such as become +the living and true God. Desiring to steer clear of such deformities and impurities, +the Greeks and Romans consecrated separate temples to "Virtue, +Truth, Piety, Chastity, Clemency, Mercy, Justice, Faith, Hope and +Liberty."</p> + +<p>It is a remarkable fact, says Ward, that "the sceptical part of mankind +have always been partial to heathenism. Voltaire, Gibbon, Hume +&c. have been often charged with a strong partiality for the Grecian and +Roman idolatries; and many Europeans in India are suspected of having +made large strides towards heathenism. Even Sir William Jones, +whose recommendation of the Holy Scripture (found in his Bible after +his death,) has been so often and so deservedly quoted, it is said, to<span class="pagenum"><a name="Page_303" id="Page_303">[303]</a></span> +please his Pundit, was accustomed to study the Shastras with the image +of a Hindoo god placed on his table; and his fine metrical translations +of idolatrous hymns are known to every lover of verse. In the same +spirit, we observe, that figures and allusions to the ancient idolatries +are retained in almost all modern poetical compositions and even in some +Christian writings."</p> + +<p>It has been very wisely remarked by a philosophical traveller, Dr. +Clarke, that "by a proper attention to the vestiges of ancient superstition, +we are sometimes enabled to refer a whole people to their original ancestors, +with as much, if not more certainty, than by observations made +upon their language; because the superstition is engrafted on the stock, +but the language is liable to change." Writing on the same subject, Sir +William Jones remarks, "if the festivals of the old Greeks, Persians, +Romans, Egyptians and Goths, could be arranged with exactness in the +same form with the Indian, there would be found a striking resemblance +among them; and an attentive comparison of them all, might throw +great light on the religion, and perhaps on the history, of the primitive +world."</p> + +<p>The Egyptians described the source of the Nile as flowing from +Osiris; so the Hindoos represent the holy stream of the Ganges as flowing +from the head of Iswara, which Sir William Jones so beautifully describes +in his hymn to Ganga:</p> + +<div class="poem"><span class="i2">"Above the reach of mortal ken,</span><br /> +<span class="i2">On blest Coelasa's top, where every stem</span><br /> +<span class="i2">Flowed with a vegetable gem,</span><br /> +<span class="i2">Mahasa stood, the dread and joy of men;</span><br /> +<span class="i2">While Párvati, to gain a boon,</span><br /> +<span class="i2">Fixed on his locks a beamy moon,</span><br /> +<span class="i2">And hid his frontal eye in jocund play,</span><br /> +<span class="i2">With reluctant sweet delay;</span><br /> +<span class="i2">All nature straight was locked in dim eclipse,</span><br /> +<span class="i2">Till Brahmins pure, with hallowed lips</span><br /> +<span class="i2">And warbled prayers restored the day,</span><br /> +<span class="i2">When Ganga from his brow, with heavenly fingers free,</span><br /> +<span class="i2">Sprang radiant, and descending, graced the caverns of the west."</span><br /> +</div> + +<p>For composing such fine metrical translations of idolatrous hymns, +Mr. Foster finds fault with the conduct of Sir William Jones: he writes, +"I could not help feeling a degree of regret, in reading lately the Memoirs +of the admirable and estimable Sir William Jones. Some of his +researches in Asia have no doubt incidentally served the cause of religion; +but did he think the least possible direct service had been rendered to +Christianity, that his accomplished mind was left at leisure for hymns to<span class="pagenum"><a name="Page_304" id="Page_304">[304]</a></span> +the Hindoo gods? Was not this a violation even of neutrality, and +an offence, not only against the gospel, but against theism itself? I know +what may be said about personification, license of poetry, and so on, but +should not a worshipper of God hold himself under a solemn obligation +to abjure all tolerance of even poetical figures that can seriously seem, +in any way whatever, to recognise the pagan divinities or abominations, +as the prophets of Jehovah would have called them? What would Elijah +have said to such an employment of talents? It would have availed +little to have told him, that these divinities were only personifications +(with their appropriate representative idols) of objects in nature, of elements, +or of abstractions. He would have sternly replied—'And was not +Baal, whose prophets I destroyed, the same?'"</p> + +<p>Dr. Stiles, President of Yale College in North America, was so highly +impressed with the amazing antiquity of the Hindoo Shastras that he +wrote to Sir William Jones, asking him to make a search among the +Hindoos for the Adamic books. Had he not been a sincere Christian, he +would have asked Sir William to send him a translation of a book written +some two or three millions of years ago.</p> + +<p>General Stewart, who lived in Wood Street, Calcutta, was said to +have made a large collection of Hindoo idols, which he arranged in the +portico of his house. He was so fond of them that, it was said, a Brahmin +was engaged to perform the daily worship, while he himself led the +life of a Hindoo <i>rishi</i> or saint, inasmuch as he totally abstained from +the use of either wine or meat.</p> + +<p>Such instances of partiality on the part of enlightened Christians towards +heathenism, we do not see in the present day. In the early times +of the British settlement in India, there was a strong mania for exploring +the untrodden field of Braminical learning, and the unfathomable antiquity +in which it was imbedded. The philosophical theories of the +<i>Munees</i> and <i>Rishis</i>, their sublime conceptions concerning the origin of +the world and the unity of God, their utter indifference to worldly concerns +and sensual gratifications, their living in sequestered <i>áshrums</i>, the practice +of religious austerities, the subjugation of passions, and above all, +their pure, devotional spirit, lent an enchantment to their teachings, +which was, in the highest degree, fascinating. It was not an ordinary +phenomenon in the annals of the human intellect that Europeans, possessing +all the advantages of modern civilization, should go so far as to +entertain a sort of religious veneration for a system of polytheism, which +even the natives of the country now-a-days denounce as puerile and +absurd. Deeper researches have, however, subsequently dissipated the<span class="pagenum"><a name="Page_305" id="Page_305">[305]</a></span> +delusion, and thrown on the subject a great body of light, which the +progress of Western knowledge is daily increasing.</p> + + + +<hr style="width: 65%;" /> +<h4><span class="smcap">Note D.</span></h4> + +<h3>THE BAMACHAREE FOLLOWERS OF KALI.</h3> + + +<p>In some parts of Bengal and Assam, there still exists a sect of +Hindoos, known by the name of <i>Bámáchárees</i>, or the followers of the +female energy, who practise a series of <i>Poornabishaka</i> orgies in the name +of this celestial goddess which are nothing less than abominable. The +following is a rough programme of the rite. The Brahmin who is to perform +the ceremony sits upon a sham image of the goddess in a private room, +having beside him at the same time a quantity of flowers, red sandal paste, +holy water, copper pans, plantain and other fruits, green plantain leaves, +parched peas, cooked fish and flesh, and a certain quantity of spirituous +liquor. When night approaches he takes the disciple who is to be initiated +into the room, with nine females and nine males of different castes, +with one female for himself and another for the disciple, and makes them +all sit down on the floor. Taking up a small copper pan and a little of +the holy water, he sprinkles it on all present and then proceeds with +closed eyes to repeat a solemn incantation to the following effect: "O +goddess, descend and vouchsafe thy blessings to Horomohun (the name +of the devotee) who has hitherto groped in the dark, not knowing what +thou art; these offerings are all at thy service"; saying this, he whispers +in his ear the root of the <i>mantra</i>. From that time the goddess becomes +his guardian deity. The Brahmin Gooroo then goes through divers other +formulas, pausing for a while to serve and distribute liquor in a human +skull or cocoanut shell to all the devotees, himself setting the example +first. He next desires the females to lay aside their clothes, and bids his +new disciple adore them as the living personifications of the goddess. +Eating and drinking now go on freely, the males taking what is left by +the females. Towards the close of the ceremony, the disciple, baptised in +liquor, makes presents of clothes and money to the priest and all the men +and women present. It is easy to conceive what sort of devotional +spirit is evoked by the performance of these abominable orgies. Happily +for the interests of morality in this country, the sect is nearly extinct, +except in the most obscure parts of Assam and Bengal.</p> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> The late Dr. Jackson, who was the family physician of the great Native +millionaire,—Baboo Ashutosh Dey—seeing the very large number of men and women +who resided in his family dwelling house, very facetiously remarked that the +mansion was a small colony. A similar remark was made by Dr. Duff when he +happened to see the numerous members of the Dutt family in Nimtollah, West of +the Free Church Institution. If all the children and adults, male and female, of +the family now, are counted, the actual number would, if I am not mistaken, come +up to near 500 persons, perhaps more.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Natives are always provident enough to lay in a month's supply of articles +which are not of a perishable nature. In the Upper and Central Provinces, they +generally provide a twelve-months' requirements at the harvest season when +prices are moderate. They are thus enabled to husband their resources in the +most economical manner possible.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> The following scene will clearly illustrate the point. At an assembly of +some females on a festive occasion, among other current topics of the day, the +conversation turned on the religion of the <i>Sahib logues</i> (Europeans). Impelled by +a sense of duty and justice no less than by the convictions of conscience, I admired +the disinterested exertions of the Christian Missionaries in endeavouring to spread +among our benighted countrymen the benefits of a good education as well as the +blessings of a good religion. Fearlessly encountering all the dangers of the deep, +which, happily for the cause of human advancement, have now been greatly +minimized, renouncing all the pleasures of the world, and fortifying their minds +against persecution, suffering and reproach, they come, not only among us but +travel through the most uncongenial climes "to preach Christ." The remarkable +disinterestedness and self-denial of some of these Missionaries is a +bright reality, to appreciate which is to appreciate Christianity. Before the propagation +of the religion of Christ, said I, the most admired form of goodness was +centred in patriotism or the love of one's own country, but Jesus brought with him +a new era of philanthrophy, the main pervading principle of which is a spirit of +martyrdom in the cause of mankind. Can we find traces of such catholicism in +our Hindoo Shaster? The universal fatherhood of God and brotherhood of man +is only practically enunciated in the religion of Christ. The females were all +struck with the noble, sublime, yet humble, forgiving and disinterested virtues +of the religion of the <i>Sahib logues</i>. But a pert young female, quite unschooled by +experience and too much wedded to wordly attractions, rather thoughtlessly replied +that "the act of giving education is a good thing in its own way, so far as it +affords a means of earning money, but why do the <i>Padrees</i> (Missionaries) strive +to convert our Hindoo boys, and thereby compel them to forsake their parents to +whom they owe their being? What advantage do they gain by such conversions? +This is not good. Brahmo religion does not demand any such sacrifice. Why +do the heads of the <i>Padrees</i> ache for this purpose? They ought to give all their +money to us, poor women, that we may buy ornaments therewith." Such is +the low, grovelling idea they generally have of Christianity. It is useless to argue +with them, simply because their minds are completely saturated with deep-rooted +prejudice, and narrow, debased, selfish views.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> The following incident will doubtless contribute not a little to the amusement +of the reader. One day a governess was giving instructions in needle-work +to a young married girl of thirteen years of age. She, (the girl) was industriously +plying the needle, when lo! an aged female cook from the house of her +husband suddenly appeared before her, and simply enquired of her how she +was. The shy girl, overpowered by a sense of shame, dropped down her veil +almost to the ground, and not only stopped work but likewise ceased to talk to +the governess. The latter struck with amazement, quietly asked her pupil if she +had hurt her eyes because she held fast her right hand on that part of her face. +Other ladies of the family stepped forward and explained to the governess the +real cause of the awkward position the girl was placed in. It was nothing more +nor less than the unexpected visit of the female cook to the family of the bride. +From feelings of false delicacy in presence of her husband's cook, she hung down +her face and dropped down her veil. The governess learning the true cause +politely desired the female cook to retire that she might be enabled to give her +lessons without any interruption.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Whether descended from a Brahmin or Kayasth family, she goes by the +general name of <i>Bamun Didi</i> (sister) so named that the members of other +families might unsuspectingly eat out of her hands. She is also called <i>Maye</i> +(woman). The entertaining of a middle aged female (generally a widow) is considered +safe and irreproachable.</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> In order to preserve the hair and keep it clean, all Hindu females in +Bengal use cocoanut oil for the head; they however rub their bodies with mustard +oil before bathing. Young ladies occasionally use pomatum, bear's grease, +soap, etc., which, in a religious sense, is desecration.</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> <i>Jhall</i> is a preparation of certain drugs to act as an antidote against cold, +puerperal fever and other diseases incident to child birth. It often proves efficacious. +<i>Thap</i> is the application of heat to the body.</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> For observances during the period of pregnancy, see Note A in appendix.</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> According to custom, a conch or large shell is sounded at the birth of a +male child. Its silence is the sign of sorrow.</p></div> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> Bidhátá is the god of fate.</p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> For the popular story of the goddess Soobachinee see Note B.</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> Apart from the horrid practice of female infanticide, now put a stop to by +a humane Government, many instances might be given of the extreme detestation +in which the birth of a girl is held even by her mother. Among others I +may cite the following: A woman who was the mother of four daughters and of +no son, at the time of her fifth delivery laid apart one thousand Rupees for distribution +among the poor in the event of her getting a son, when, lo! she gave +birth to a female child <i>again</i>, and what did she do? she at once flung aside the +money, mournfully declaring at the same time, that "she has already four firebrands +incessantly burning in her bosom and this is the <i>fifth</i>, which is enough to +burn her to death."</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> In cases where a woman is prolific enough to give birth to a child every +year she is placed under the necessity of weaning her first-born, and giving it +cow milk, a mode of sustenance not at all conducive to its health.</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> <i>Apropos</i>, I may mention here the following incident. A few years back a +well-known master of the Hindoo school being placed in a very awkward position, +had to call in the aid of the Police to get himself out of the difficulty. Sailors +and Kaffries—always a set of desperate characters—were retained by the boys for +the purpose of insulting him on the high road, but the timely interference of the +Police put a stop to the contemplated brutal assault. This had the effect +of inducing the master to behave in future with greater forbearance, if not with +more sober judgment. I forbear giving the name of the indiscreet, but well-intentioned +master, whose connection with the school had contributed very +largely to its efficiency and usefulness.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> I may be permitted here to observe <i>en passant</i> that a civilized nation in +describing the beauty of a woman, is sometimes apt to adopt the flowery language +of Hafiz. At a Ministerial banquet sometime ago, the Lord Mayor of +London was reported to have said about the Princess of Wales; "she is perfection, +she sparkles like a gem of fifty facets, she is light when she smiles and she +is beauty whenever you see her."</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> Presents of sweetmeats, fruits, clothes, flowers and sundry other articles on +a pretty grand scale from the bride to the bridegroom, which will be described +more in detail afterwards.</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> A Rajpoot prince was said to have given a lakh of Rupees to a bard in +order to purchase his rhythmic plaudits in a respectable assemblage of his +countrymen.</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> If we consult properly the pages of the history of this country from the earliest +period, we shall find abundant proofs of the very great influence of women +on Hindoo society in general. I cannot do better than give the following +quotation from Tod's Annals of Rajasthan. "What led to the wars of Rama? +The rape of Sita. What rendered deadly the feuds of the Yadus? The insult of +Dropadi. What made prince Nala an exile from Nirwar? His love for Damayanti. +What made Raja Bharti abandon the throne of Avanti? The loss +of Pingala. What subjected the Hindu to the dominion of the Islamite? The +rape of the princess of Canouj. In fine, the cause which overturned kingdoms, +commuted the sceptre to the pilgrim's staff and formed the ground-work of all +their grand epics, is woman."</p></div> + +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> Besides the marriage expenses, this man gave to his five sons-in-law +fifty thousand Rupees each, as well as a house worth ten thousand Rupees +more.</p></div> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> A thin stuff like paper with which Hindoo females redden their feet. A +widow is not allowed to use it. In the absence of shoes, which they are forbidden +to wear, this red color heightens the beauty of their tiny feet. It is applied once +a week.</p></div> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> In the selection of a bridegroom, outward appearances are not always to +be trusted. The late Baboo Aushotosh Dey, a millionaire, had a very beautiful +grand-daughter to give in marriage. As was to be expected, <i>Ghatacks</i> and <i>Ghatkees</i> +had been rummaging the whole town and its suburbs for a suitable match, +one who would possess all the recommendations of a good education, a respectable +family, and a fair, prepossessing appearance—qualities which are rarely combined +in one. Among others, the name of the late Honorable Baboo Dwarkey +Nauth Mitter (afterwards a Judge of the Calcutta High Court,) was mentioned. +He was then a bachelor, and his reputation as a scholar spread far and wide. Somehow +or other he was brought into the house of Baboo Aushotosh Dey for the purpose +of giving the ladies an opportunity of seeing him. His scholastic attainments +were pronounced to be of very superior order, but not being blessed with +a prepossessing appearance, he was rejected.</p></div> + +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> In Hindoo marriages and other ceremonies of a similar nature <i>red</i> color +is indispensably necessary for all kinds of wearing apparel, even the invitation +cards must be on <i>red</i> paper. Red color is the sign of joy and gaiety as opposed +to black, which is held to be ominous.</p></div> + +<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> A collirium case which contains the black dye with which native females +daub their own and their childrens' eyelids.</p></div> + +<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> The Bengalis have become so much anglicised of late that they have not +hesitated to give an English name to their sweetmeats. When the late Lord Canning +was the Governor General of India, it was said his Baboo made a present +of some native sweetmeats to Lady Canning, who was kindly pleased to accept it. +Hence the sweetmeat is called "Lady Canning," and to this day no grand feast +among the Bengalis is considered as complete unless the "Lady Canning" sort +is offered to the guests. The man that first made it is said to have gained much +money by its sale. It is not the savoury taste of the thing that makes it so popular, +but the name of the illustrious Lady. While treating the subject of Hindoo +entertainment, it would not be out of place to make a few observations on a +branch of it, for the information of European readers. At all public entertainments +of the kind I am referring to, respectable Hindoos strictly confine themselves +to <i>vegetable curries</i>. Though those of the <i>Sakto</i> denomination (the +followers of Kali and Doorga) have no religious scruples to use goat-meat (male) +and onion in the shape of curry among select friends at home, they dare not +expose themselves by offering it to strangers. Hence, in large assemblies, they +strictly confine themselves to vegetable curries of different kinds. The principle +is good, were it honestly observed; because meat, if not necessarily, yet generally, +is the concomitant of <i>drink</i>. <i>Privately</i>, however, both meat and drink are largely +used. Respectable females are entirely free as yet from these carnal indulgences.</p></div> + +<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> The cause of the fear is as follows: When Kartick (the god of beauty +and the son of the goddess Doorga) went out to marry, he had forgotten to take +with him the usual pair of nut-crackers. When he remembered this on the way, +he immediately returned home, and to his great surprise, saw his mother eating +with her ten hands, she being a ten handed goddess. On asking the reason, +he was told that it was lest, when he should bring his wife, she would not give her +the proper quantity of food. Under what strange hallucinations, even the gods +and goddesses of the Hindoos laboured!</p></div> + +<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> The <i>chamurs</i> are fans made of the tails of Thibet cows.</p></div> + +<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> Every commonplace minutiæ in the domestic economy of a Hindoo family +is fraught with meaning: the nuts are kept all-day in the bride's mouth and are +saturated with her saliva. When cut by the hand of the bridegroom they are +supposed to possess a peculiar virtue. Somehow or other, the bridegroom must +be made to use them with the betel, in spite of the warning of his mother, +forbidding him to use them on any account. When used, his love for his wife +is supposed to be intensified, which is prejudicial to the interests of his mother.</p></div> + +<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> The articles consist of Silver Ghará, Ghároo, Báthá, Thállá, Bátti, Glass, +Raykáb, Dáhur, Dipay and Pickdán.</p></div> + +<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> I have known a young collegian of a rather humourous disposition bleat +like a lamb at the time of marriage, to the great amusement of all the females, +except his mother-in-law, who, simple as she was, took the matter in a serious +light, and felt herself almost dejected on account of the great stupidity of her +son-in-law (for she could not take it in any other sense), but her dejection gave +place to joy when in the <i>Básurghur</i>—the sleeping room of the happy pair for +the night—she heard him outwit all the females present. It is obvious that the +meaning of this part of the female rite is to render the husband tame and docile +as a lamb, especially in his treatment of his wife.</p></div> + +<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> In former days when education was but very scantily cultivated, unpleasant +quarrels were known to have arisen between the two parties from very trivial +circumstances. The friends of the bridegroom, often pluming themselves on +their special prerogatives as members of the strong party readily resented even +the slightest insult offered them rather incautiously by the bridal party. These +altercations sometimes terminated in blows, if not in lacerated limbs. Instead +of waiting till the conclusion of the ceremony, the whole of the bridegroom's +party has been known to return home without dinner, to the great mortification +of the other party. There is a common saying among the Bengalees that "he +who is the enemy of the house should go to a marriage party." It was a common +sport with the friends of the bridegroom to cut with a pair of scissors the bedding +at the house of the bride. But happily such practices are of rare occurrence +now-a-days.</p></div> + +<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> An English gentleman, who, to a versatile genius, combined an intelligent +knowledge of, and a familiar acquaintance with, the manners and customs +of the country, once advised a Native friend of his to go to England and other +great countries on the continent with a number of Hindoo females and exhibit +there all the important social and domestic ceremonials of this country in a place +of public resort. The very circumstance of Hindoo females performing those +rites in the manner in which they are popularly celebrated here, would be sure +to attract a very large audience. The marriage ceremonies alone would form a +regular night of enchantment and amusement. The time will certainly come +when the realization of such an ingenious idea would no longer be held Utopian.</p></div> + +<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> Sweeper-caste females.</p></div> + +<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> According to the prescribed rules of the Hindoo society, a mother-in-law +is not permitted to appear before her son-in-law; it is not only considered indecorous, +but is associated with something else that is scandalous; hence she +always keeps her distance from her son-in-law, but on this particular night, her +presence in the room with other females is quite consistent with feminine propriety. +In the case of a very young son-in-law, however, a departure from this +rule is not reprehensible.</p></div> + +<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> In the suburbs and rural districts of Bengal, females, more particularly +among the Brahmin class, are tacitly allowed to have so much liberty on this +special occasion that they, putting under the bushel their instinctive modesty, +entertain the bridegroom not only with epithalamiums but with other amorous +songs, having reference to the diversions of Krishna with his mistress, and the +numerous milk-maids. Under an erroneous impression of singing holy songs +they unwittingly trumpet the profligate character of their god. These songs +are generally known by the names of <i>sákhisungbad</i> and <i>biraha</i>; the former as +the designation implies, consist of news as conveyed by the principal milk-maids +regarding his mistress, to whom he oftentimes proved false, and the latter of +disappointed love, which broadly exhibits the prominent features of his sensuous +life. They feel such an interest in these low entertainments, that under the hallowed +name of religion they are led to indirectly perpetrate a crime. Frail as +women naturally are, the example of such a god, combined with the sanction +of religion, has undoubtedly a tendency to impair the moral influence of a virtuous +life. I have always regretted this from my personal observation, but to +strike a death blow at the root of the evil must be the work of ages. The essential +elements of the Hindoo character must be thoroughly recast.</p></div> + +<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> The fee for the trouble of removing the bed and keeping up the night, the +ladies who remained in the bed-chamber are justly entitled to it for their pains; +a widow, be it observed, is not permitted to touch the bed lest her misfortune +would befall the bride, but she gets, however, her portion or share of the fee.</p></div> + +<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> It should be mentioned that a female after her marriage is not allowed to +utter the name of her husband or of any of his male and female relatives save +those who are younger than she. There is no harm done in taking the name of +a husband, but through a sense of shame she does not repeat it.</p></div> + +<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> The <i>Urghi</i> consists of <i>dooav</i> grass, rice and <i>áltá</i> (a thin red stuff made of +cotton like paper with which Hindoo females daub their feet,) previously consecrated +to the goddess Doorga, and is supposed to possess a peculiar virtue in +promoting felicity and relieving distress.</p></div> + +<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> Hindoos are so passionately fond of their children, male or female, that +they can but ill brook the idea of a segregation, even under circumstances where +it is unavoidable. Hence wealthy families often keep their sons-in-law under their +own roof. Sometimes this is done from vanity. Such sons-in-law generally become +indolent and effeminate, destitute alike of mental activity and physical energy. +They eat, drink, smoke, play and sleep. Fattening on the ample resources of their +father-in-law they contract demoralizing habits, which engender vice and profligacy. +The late Baboos Ramdoolal Dey, Ramruttun Roy, Prannauth Chowdry, the +Tagore families, the old Rajahs of Calcutta and some of the newly fledged +English made Rajahs and others, countenanced this practice, and the result is, +they have left with but few exceptions a number of men singularly deficient in +good moral character. These men are called <i>Ghar Jamayes</i>, or home bred sons-in-law, +which is a term of reproach among all persons who have a spark of independence +about them. The late Baboo Dinno Bundho Mitter, the celebrated +author of "<i>Nil Durpun</i>," strongly satirises such characters in a book called +"<i>Jamay Bareek</i>." While on this subject I may as well mention here that +Baboo Ramdoolal Dey of Calcutta, who had risen from obscurity to great +opulence, had five daughters, to each of whom he gave a marriage dowry of +Rupees 50,000 in Government securities, and 10,000 Rupees for a house. Of course +all his sons-in-law were first class <i>Koolins</i>, and used to live under the roof of +their father-in-law. Some of their sons and grandsons are now ranked amongst +the Hindoo millionaires of this great City, while most of the members of the +original stock have dwindled into insignificance, strikingly illustrating the instability +of fortune.</p></div> + +<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> The use of an iron bangle or bracelet has a deep meaning, it outlasts +gold and silver ones. A girl may wear gold ornaments set in precious stones +to the value of ten or fifteen thousand Rupees, but an <i>iron</i> bangle worth a pice,—a +veritable insignia of <i>ayestreehood</i> opposed to widowhood—is indispensable +to a married woman for its comparatively durable quality. A young widow may +wear gold bangles till her twentieth year, but she is not privileged to put +on an iron bangle after the death of her husband.</p></div> + +<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> In the early part of the British Government in Bengal, <i>cowries</i> were the +common currency of the Province in the ordinary transactions of life. People +used to make their <i>hautbazar</i> (market) with <i>cowries</i>, and a family that made a +daily bazar with sixteen or eighteen <i>kahuns</i> of cowries, equal to one rupee or so, +was reckoned a very respectable family. The prices of provisions ranged nearly +one-third of what they now are. Even the revenues of Government were sometimes +paid in cowries in the Eastern districts, namely, Assam, Sylhet, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> There is a custom amongst the Hindoos that a married woman considers it +no disgrace but rather an act of merit to eat the residue of her husband's meal in +his absence; so great is the respect in which a husband is held, and so warm the +sympathy existing between them. Even an elderly woman, the mother of five or +six children, cheerfully partakes of the residue, as if it were the orts of gods.</p></div> + +<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> It is a noteworthy fact that in contracting matrimonial alliances, some families +placed in mediocre circumstances are satisfied with taking a certain sum of +money in lieu of the presents mentioned, partly because the articles are mostly +of a perishable nature, and partly because the making presents of money to numerous +servants for their trouble and feeding them, is regarded more as a tax than +anything else. They prefer utility to show. Even in such cases of verbal contract, +the father of the bride must send at least thirty servants with presents, besides +100 or 150 Rupees in cash as is stipulated before.</p></div> + +<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> In making the above imitations, Hindoo females exhibit an astonishing degree +of skill and ingenuity which, if directed by the hand of an expert, is capable +of still further improvement. Naturally and instinctively they evince a great aptitude +for learning all sorts of handiwork.</p></div> + +<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> It is perhaps not generally known that the dinner of a native, Hindoo +or Mussulman, male or female, is not considered complete, until he chews +his <i>pan beera</i> or betel. The bridegroom after eating and washing his mouth +chews his usual <i>pan</i>, and is asked to give a portion thereof to the bride; he +hesitates at first, but consents at length to give it into the right hand of his elder +brother's wife, who forcibly thrusts the same into the mouth of the bride, observing +at the same time that their mutual repugnance on this score will soon be +overcome when their incipient affection grows into true love.</p></div> + +<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> <i>Jarawya</i> jewellery is set in precious stones, the value of which it is not +easy to estimate.</p></div> + +<div class="footnote"><p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> A Hindoo <i>Ayistree</i> female, <i>i. e.</i>, one whose husband is alive, whether +young or old, is religiously forbidden to take off <i>balla</i> (bangle) from her hands, +if is a badge of <i>Ayistreeism</i>, even when dead red thread is substituted in the +place of the <i>balla</i>, so great is the importance attached to it by <i>Ayistree</i> females. +When the <i>balla</i> is not seen on the hand, it is called the <i>raur hatha</i>, or the hand +of a widow, than which there could not be a more reproachful term.</p></div> + +<div class="footnote"><p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> <i>Gharbasath</i> implies dwelling in a father-in-law's house. If the bride do not +go there within eight days from the date of marriage, she could not do so for +one year, but after <i>gharbasath</i> she can go and come back any time when +necessary. The object is to impress on her mind that her father-in-law's house +is her future home. It is on this occasion that the worship of <i>Shoobachini</i> +already described is performed, and both the bridegroom and bride are taken to +<i>Kally Ghat</i> to sanctify the hallowed union and obtain the blessings of the +goddess.</p></div> + +<div class="footnote"><p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> It is perhaps not generally known that some women, not from any malicious +design but rather from the ennui of a monotonous life, as well as for the +sake of amusement in which they might participate, make a secret combination, +and invent some artificial means to prematurely drag the girl—the poor victim of +superstition—into the <i>Teerghur</i> before she actually arrives at the age of puberty.</p></div> + +<div class="footnote"><p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> This part of the rite is called <i>Kádá</i> or mire. A small pool is dug in the +court-yard and some water thrown into it;—two women, the one personating +a Rajah (King) and the other, a Ranee (Queen) feign to bathe in the pool, +change their clothes, put on straw ornaments and dine on the refuse of vegetables, +while the songstress recites all sorts of obscene songs and the females hide their +faces through shame. This loose and ludicrous representation proves nauseating +even to those for whose amusement it is performed. We cannot regard +in any other light than as a relic of unmitigated barbarism.</p></div> + +<div class="footnote"><p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> It appears to me rather anomalous, as far as Hindoo astrology is concerned, +that such a national jubilee is fixed to be celebrated on this particular day, which +is specially marked as an unlucky day for any good work. The Hindoo almanac +places <i>Shasthi</i>, the sixth day of the moon, as <i>dugdhá</i> or destructive of any good +thing in popular estimation. A Hindoo is religiously forbidden to commence +any important work or set out on a journey on this day. It portends evil. +Respectable Hindoo females who have children do not eat boiled rice on this +particular day for fear of becoming Rakhasses, or cannibals prone to destroy +their own offspring. The goddess Shasthi is the protectress of children. She +is worshipped by all the women of Bengal six times in the year, except such +as are barren or ill-fated enough to become virgin-widows.</p></div> + +<div class="footnote"><p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> Doorga is also worshipped in the month of April, in the time of the +vernal equinox, but very few then offer her their devotion, though this celebration +claims priority of origin.</p></div> + +<div class="footnote"><p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> For some general remarks on the religion of the Hindoos, see Note c.</p></div> + +<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> "In this ancient story" says Tod, "we are made acquainted with the +distant maritime wars which the princes of India carried on. Even supposing +Ravana's abode to be the insular Ceylon, he must have been a very powerful +prince to equip an armament sufficiently numerous to carry off from the remote +kingdom of <i>Kousula</i> the wife of the great king of the Suryas. It is most +improbable that a petty king of Ceylon could wage equal war with a potentate +who held the chief dominion of India; whose father, <i>Dosaratha</i> drove his +victorious car (<i>ratha</i>) over every region (<i>desa</i>) and whose intercourse with the +countries beyond the Bramaputra is distinctly to be traced in the <i>Ramayana</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> This is also the day which is vulgarly called the <i>Kalá kátá amabáshay</i> when +unripe plantain fruits are cut in immense quantities for offerings to Doorga.</p></div> + +<div class="footnote"><p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> This sacred jar is marked with two combined triangles, denoting the +union of the two deities, Siva and Doorga,—the worshippers of the <i>Sakti</i>, +female energy, mark the jar with another triangle.</p></div> + +<div class="footnote"><p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> The day before the <i>Kalpa</i> begins, these priests receive new clothes, comprising +a <i>dhootie</i> and <i>dubja</i>, and some money for <i>habishay</i>, or food destitute of fish. +Very few, however, abide by the rules enjoined in the holy writings.</p></div> + +<div class="footnote"><p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> Even in the observance of this religious preliminary, the Brahmins take +advantage of their superior caste, and curtail five days out of six in order to save +expense. Every thing is allowable in their case, because they assume to be +the oracles between the god and man.</p></div> + +<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> The vermilion is used by a Hindoo female whose husband is <i>alive</i>, the +privilege of putting it on the forehead is considered a sign of great merit and +virtue.</p></div> + +<div class="footnote"><p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> There is a singular coincidence between the Hindoos and the ancient +heathen nations in regard to music. In both it is used as an indispensable accompaniment +to religious worship.</p></div> + +<div class="footnote"><p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> It is no less strange than surprising that ornamental articles prepared by +the hands of European artisans who are accustomed to eat beef and pork, the +very mention, and much more, the touch of which contaminates the purity +of religion, are put on the bodies and heads of Hindoo gods without the least +religious scruple, simply for the gratification of vanity. So much for the consistent +and immaculate character of the Hindoo creed!</p></div> + +<div class="footnote"><p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> These scented oils are mostly prepared by Mussulmans, whose very touch +is enough to desecrate a thing; the Brahmins knowing this fact unhesitatingly +use them for religious purposes. Thus we see in almost every sphere of social +and domestic life the fundamental rules of religious purity are shamefully violated.</p></div> + +<div class="footnote"><p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> It is deserving of notice that the slaughter of oxen, cows or calves is most +religiously forbidden in the Hindoo Shaster. Divine honors are paid to the +species. The cow is regarded as a form of Doorga and called Bhuggobutty. The +husband of Doorga, Shiva, rides naked on an ox. The very <i>dung</i> of a cow +purifies all unclean things in a Hindoo household, and possesses the property of a +disinfectant. The milk of a cow assuredly affords the best nourishment to the +young and the old, hence the species was deified by the Hindoo sages. Even +after the advent of the English into this country for above two centuries, an orthodox +Hindoo is apt to exclaim "what impious times!" whenever he happens +to see a Mussulman butcher carry a cow or calf in the street for slaughtering +purposes. Not a few wonder how the English power continues to prosper amidst +the daily perpetration of such irreligious acts. By way of derision, the English +are called <i>gokháduk</i> or beef-eaters and the <i>goylás</i> (milkmen) <i>Kásays</i> or butchers. +If such Hindoos had power enough they would certainly have delivered their +country from the grasp of these beef-eaters and placed it above the reach of sacrilligious +hands. But alas! in the present <i>Kaliyaga</i> or iron age, both they and +their gods are alike impotent.</p></div> + +<div class="footnote"><p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">[63]</span></a> It is generally known that except the Brahmins, who are proverbially noted +for their eating propensities, scarcely any respectable Hindoo condescends to sit +down to a regular <i>jalpan</i> dinner at this popular festival. He comes, gives his +usual <i>pranámy</i> of one Rupee to the goddess in the <i>thácoordállán</i>, talks with the +owner of the house for a few minutes, is presented by way of compliment with +otto of roses and pan, and then goes away, making the stereotyped plea that he +has many other places to go to. Besides this, every man is expected to provide +himself at home with a good stock of choice eatables on this festive occasion. +The prices of sweetmeats, already too high, are nearly doubled at this time, +because of the large demand and small supply. From 32 Rupees a maund (82 lbs) +the normal price of <i>sundesh</i> in ordinary times, it rises to 60 or 70 Rupees in the +Poojah time. Milk sells at four annas a pound, and without milk no <i>sundesh</i> +could be made. It is the most expensive article of food among the Hindoos of +Bengal, when well made with fresh <i>channa</i> (curded milk) it has a fine taste, but +is entirely destitute of nutritive property. The Hindoos of the Upper Provinces, +however, do not regard the preparation as <i>pure</i>, and consequently do not use it, +because of its admixture with curded milk.</p></div> + +<div class="footnote"><p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> Rich men are in the habit of firing guns for the guidance of the people.</p></div> + +<div class="footnote"><p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> The flesh of buffaloes is used only by sweepers, shoemakers, &c., who +sometimes quarrel for the possession of the slaughtered animals. The meat with +country liquor ends in drunken feasts.</p></div> + +<div class="footnote"><p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> The late Rajah Rajkissen Bahadoor, Baboos Santiram Sing, Ramdoolal +Dey, Shibnarain Ghose, Prankissen Holdar, the Mullick family, the Ghosal family +of Bhookoylash and others, spent large sums of money from year to year in giving +clothes, food and money to a very large number of poor men, and liberating prisoners +from jail on payment of their debts. Any relief to suffering humanity is +certainly an act of great merit for which the donors deserve well of the community. +In our days there are several Baboos who do the same on a limited scale, but +the name of Baboo Tarucknauth Puramanick of Kassiriparrah deserves a special +notice. Naturally unassuming and unambitious, his character is as irreproachable +as his large-heartedness is conspicuous. On every anniversary of the Doorga +Poojah, and on almost every religious celebration, he gives alms to hundreds and +thousands of poor people without distinction of caste or creed. On the occasion +of the Doorga Poojah festival he would not break his fast until midnight, when +he is assured that all the poor people who came to his door have been duly provided +with food and coppers. For three nights this distribution of alms continues. +The public road before his house is closed by order of the police for the accommodation +of beggars. Five or six times in a month he feeds all the poor people +that come to his house, hence the fame of his generosity is spread far and wide, and +he is surnamed Taruck Baboo, "the <i>datta</i>" or charitable—a distinction which +the more opulent of his countrymen (and there are not a few) should seek to +covet.</p></div> + +<div class="footnote"><p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> An <i>Urghy</i> is a bunch of doorva grass tied up at the last, either with red +cotton or a slip of plantain leaf. Two or three of such bundles are made, one +is placed on the crown of the goddess and two on her two feet. It is usually +stuffed with paddy and besmeared with sandal wood water and vermillion. It is +a sacred offering and consequently preserved for solemn occassions.</p></div> + +<div class="footnote"><p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> Home made things are, in the long run, cheaper and more preferable to +the questionable products of the market, which are not only inferior in quality +but are more or less subject to defilement, being exposed for sale to people of +all castes. This detracts from the absolute purity of the preparation.</p></div> + +<div class="footnote"><p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> It would not be out of place to observe here that liberal Hindoos as a +body are not beef-eaters as is vulgarly supposed. They are content with fowls, +goat, sheep and fish. About forty years ago before the Calcutta University was +founded, the late Baboo Isser Chunder Goopto, the editor of <i>Pravakur</i>, a vernacular +news paper, very cleverly hit off and satirised in popular ballads the then +growing desire of the young Hindoo reformers to adopt a European style of eating. +He commenced with Rammohun Roy—the pioneer of Hindoo reformation—and +thus sarcastically described his public career. Addressing <i>Saraswattee</i> the Hindoo +goddess of learning, he thus laments: "Oh goddess! in vain have you established +schools in Calcutta, look at the end of that Roy (Rammohun Roy); profound +learning had wafted him over the waters to a distant region (England), and never +brought him back again." As regards the young alumni, he makes a wife thus +accost her husband: "<i>Pran, Pran</i>, my heart, my heart, you go to society and +lectures every day, and when the Examination is held at the Town Hall you get +prizes, heaps and heaps of books you read and always remain outside. Is it +written in the books that you should never touch the body of a female? What +sort of a <i>gooroo</i> (master) is your Sahib? he is a regular <i>garu</i> (bull) if he give you +such lessons. You dislike <i>loochee</i> and <i>mundá</i> (Hindoo sweetmeats) but you get +<i>gunda</i> and <i>gunda</i> of fowl eggs and satisfy your hunger, and for you all there is +an end of cows and calves." But this is an exaggeration about the eating of +beef by the educated Hindoos. Except a few medical students, who have, in a great +measure, overcome their prejudices by the constant handling of dead bodies, the +rest still feel a sort of natural repugnance to eating beef. This is, perhaps, the +effect of early impressions produced by the religious veneration in which a cow +is held among the Hindoos. "The superstitious reverence," says an eminent +writer, "for the ox, points doubtless to a period when that useful animal was +first naturalized in India and protected by a law for its preservation and encouragement, +which, now that the original intention is lost sight of in the lapse of +ages, has invested the cattle with a religious character, and, indeed, it is not 200 +years since the Emperor Jehangir was obliged once to prohibit the slaughter +of kine for a term of years, as a measure absolutely required to prevent the ruin +of agriculture." It is a striking fact that that loathsome disease, leprosy, is +very common among the lower orders of Mussulmans who use this meat freely. +Perhaps it is more suited to the inhabitants of milder regions than those of a +tropical climate.</p></div> + +<div class="footnote"><p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> So great was the mania for extravagant, ostentations show, that instances +were not wanting in which a lakh of Rupees was freely spent on this grand occasion. +The late Prankissen Holdar, of Chinsurah, in the neighbourhood of Calcutta, +expended annually for three or four years the above sum in furnishing his house +without stint of cost in truly oriental style, giving rich entertainments to Europeans +and Natives, and distributing alms among the poor. There was no Railway then, +and consequently the boat hire alone from Calcutta to Chinsurah for English +and Native grandees might have cost four to five thousand Rupees. The very +invitation cards written in golden letters with gold fringes cost eight to ten +Rupees each. For the entertainment of his English friends he used to give ten +thousand Rupees to Messrs. Gunter and Hooper, the then public Purveyors of +Calcutta. First class wines and provisions were procured in abundance, and +arranged in the corridor under European and Mahomedan stewards, while one +hundred Brahmins were engaged in prayers, reciting <i>Chundee</i> and repeating the +name of the god, Modosoodun, for the propitiation of the goddess and the interests +of the family. It sometimes so happened that the clang of knives, forks and +spoons was simultaneous with the sound of the holy bell and conch, the one +neutralising what the other was supposed to produce in a religious point of view.</p></div> + +<div class="footnote"><p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> "The reader will recollect that the festivals of Bacchus and Cybele were +equally noted for the indecencies practised by the worshippers both in their +words and actions."</p></div> + +<div class="footnote"><p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> The Reverend Mr. Maurice, a pious clergyman, who had never seen +these ceremonies, attempted to paint them in the most captivating terms. Should +he think that Hindoo idolatry is capable of exciting the most elevated conceptions +about the godhead and leading the mind to the true path of righteousness, +let him come and join the Brahmins and their numerous devotees in crying +"Hurree Bole! Hurree Bole! Joy Doorga! Joy Kally!" "Mr. Forbes, of +Stanmore Hill, in his elegant museum of Indian rarities, numbers two of the +bells that have been used in devotion by the Brahmins. They are great curiosities, +and one of them in particular appears to be of very high antiquity, in +form very much resembling the cup of the lotus, and the tune of it is uncommonly +soft and melodious. I could not avoid being deeply affected with the sound +of an instrument which had been actually employed to kindle the flame of that +superstition which I have attempted so extensively to unfold. My transported +thoughts travelled back to the remote period when Brahmin religion blazed +forth in all its splendour in the caverns of Elephanta: I was, for a moment, entranced, +and caught the odour of enthusiasm. A tribe of venerable priests, arrayed +in flowing stoles, and decorated with high tiaras, seemed assembled around +me, the mystic song of initiation vibrated in my ear; I breathed an air fragrant +with the richest perfumes, and contemplated the deity in the fire that symbolized +him." And again, in another place, "She, (the Hindoo religion) wears the +similitude of a beautiful and radiant cherub from Heaven, bearing on his persuasive +lips the accents of pardon and peace, and on his silken wings benefaction +and blessing." What strange hallucinations some of these Christian ministers +labour under in attempting to reconcile the ideas of idolatry with those of the +True and Living God!</p></div> + +<div class="footnote"><p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> The Hindoos put out their tongues when they are shocked at anything.</p></div> + +<div class="footnote"><p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> "The image of Minerva, it will be recollected, was that of a threatening +goddess, exciting terror. On her shields she bore the head of a gorgon. Sir +William Jones considers Kali as the Proserpine of the Greeks."</p></div> + +<div class="footnote"><p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> A <i>Reck</i> is a small round basket, with which Natives measure rice, the +staff of life in Bengal. Every family has its sacred <i>Reck</i> of paddy which is +preserved with religious care and brought out on such special occasions.</p></div> + +<div class="footnote"><p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> A superstitious idea prevails among the Hindoos that unless they illuminate +their houses on this particular night, devils would come and take possession +of them. In the Upper and Central Provinces it is customary with the +Hindoo inhabitants not only to illuminate but whitewash their houses and decorate +the doors and walls of shops with colored China paper so that every thing +may look "<i>smart</i>" according to Native taste. In the Jubbulpore District I +have seen the poorest laborer whitewash the mud walls of his tiled-hut with one +farthing's worth of white earth called <i>Sewmattee</i> which is found in great abundance +in that part of the country.</p></div> + +<div class="footnote"><p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> One Joy Ghose, a notorious buffoon, was once asked by his old mother +to perform the above rite. Joy, instead of reciting the motto in the right way, +purposely inverted it just to irritate the old lady, and repeated the first +last and the last first. The joke was too much for the sensitive mother; she +wrung her breast, tore her hair, and refused to be consoled until the son repeated +the song in proper order, <i>i. e.</i>, "bad luck out, good luck in." Trifling with +<i>Luckee</i>, the goddess of prosperity, is the height of folly. It is punished with +misery here and perdition hereafter.</p></div> + +<div class="footnote"><p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> Young Bengal is no longer satisfied with Kali Ghat meat; his taste +being improved and his mind disabused, he must needs have kid and mutton +from the new Municipal market, which is certainly superior in quality to that +of Kali Ghat.</p></div> + +<div class="footnote"><p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">[79]</span></a> The writer in his younger days remembers to have been once taken up on +a Kali Poojah night by a gang of infamous drunkards in the very heart of Calcutta. +When he was returning home about midnight in company with some of +his friends after seeing the <i>támáshá</i>, he being the youngest of the lot had necessarily +lagged behind, when to his utter dismay he was suddenly laid hold of by a +man who smelt strongly of liquor and carried him hurriedly into an empty house +on the roadside. The first shout at the very threshold was,—"here we have got +a <i>moori</i>", <i>i. e.</i> a victim; the ruffians, who had their faces covered with clothes, +jumped up at the announcement, and one of them accosted him in the following +manner—"what money and pice have you got?" The writer replied a few an his +pice only. No Rupees? asked another; whereupon they all fell to searching his +person and stripped him of all his clothes, which consisted of a <i>dhooty</i>, a <i>chádur</i> +and a <i>jamá</i>, and finally bade him go. As a matter of course he was obliged +to return home almost in a state of nudity, one of his friends lending him a <i>chádur</i> +on the occasion. In these days the introduction of gas light and the posting of +constables on the highway have greatly checked such ruffianism.</p></div> + +<div class="footnote"><p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> This idea is strengthened by the opinion of Native medical students, many +of whom, it is a matter of regret, are not great advocates of temperance. Natives +use liquor not for health but solely for intoxicating purposes. A very successful +Native Practitioner to whom not only the writer but many of his respectable +friends are under great obligation, not long ago fell a victim to the besetting +vice of intemperance, and confessed his guilt like a penitent sinner in his dying +moments. His reputation was so great at one time that it was said "patients +felt half cured when he entered the room." In the beginning of his brilliant +career, he was one of the most staunch advocates of temperance. How frail +is human nature!</p></div> + +<div class="footnote"><p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> For an account of the <i>Bamacharee</i> Sect, see note D.</p></div> + +<div class="footnote"><p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> A gift once made to a Brahmin must be continued from year to year +till the donor dies; in some cases it is tenable from one generation to another.</p></div> + +<div class="footnote"><p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> Indeed, it has become a byword among the Natives in general that the +compound word, "<i>Ram-Rajya</i>," or the empire of Ram is synonymous with a +happy dynasty. There existed peace, union and harmony among the people +in the infancy of society. Almost every family had its assigned plot of land +which they cultivated, and the fruits of which they enjoyed without the incubus +of a rack-renting system, because the virgin soil always afforded an abundant +harvest. The wants of the people were few and those were easily supplied. +In fact there was a complete identity of interests between the rulers and the ruled. +The result was universal contentment and happiness. But unhappily the present +advanced stage of social organisation has considerably impaired the relation.</p></div> + +<div class="footnote"><p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> When the late Mr. Thomason, the Lieutenant-Governor of the North-Western +Provinces, visited Benares, the far famed city of holy shrines and holy +bulls, during this festival, he exclaimed in pious indignation, "what disgusting +scenes are enacted and frightful crimes perpetrated in the name of religion by +rational beings capable of purer and sublimer enjoyments. Surely the shameless +ragamuffins are the fit subjects of a bedlam."</p></div> + +<div class="footnote"><p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> Rajah Kissen Chunder Roy, in the latter end of the 18th century, used to +restore persons and families who had forfeited their caste by their laches by recovering +from them a heavy fine for which there used to be much higgling. This +fine was in addition to the expenses incidental to the ceremony of <i>Prayischittra</i>. +Many heads of <i>Dalls</i> or parties of our day follow the same practice.</p></div> + +<div class="footnote"><p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> The non-performance of religious rites does not now, however, entail forfeiture +of caste. Hindu society is getting lax in our days.</p></div> + +<div class="footnote"><p><a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87"><span class="label">[87]</span></a> I am inclined to believe that what the late Nuddea Raja did was his +individual act; as the head of the Hindus of Bengal, the Rajah of Nuddea +would strictly follow the practices of his great ancestor even to this day.</p></div> + +<div class="footnote"><p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> To one friend alone he gave two lacs of Rupees without any security, +showing a degree of magnanimity seldom to be met with among the millionaires +of the present day.</p></div> + +<div class="footnote"><p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> The young members of a family have no hesitation in partaking of food +cooked by Mussulmans and forbidden in the Hindoo Shasters. On holidays or +on special occasions, they send orders to the "Great Eastern Hotel," and get +supplies of English delicacies such as they have a liking for. It is a well-known +fact that almost every rich family in Calcutta and its suburbs (the orthodox members +excepted) recognised as the head of the Hindoo community, patronise the +English Hotel-keepers. Mr. D. Wilson, the famous purveyor in Government +Place, seeing the great rush of native gentlemen into his shop on a Christmas +eve, was said to have remarked that the Baboos were amongst his best customers. +The great purveyor was right, because the Baboos give large orders and pay +regularly for fear of exposure. Such of them as are placed in mediocre circumstances +arrange with their Mussulman syces and get fowl curry or roast as often as +they choose. There are indeed a few honorable exceptions, who on principle do +not encourage the English style of eating and drinking. A very little reflection +will convince any one that the English mode of living is ill suited to the Natives. +It not only leads a man into extravagance, but what is more reprehensible, +begets a habit of drinking, which, I need hardly say, has been the ruin of many +a promising young Baboo.</p></div> + +<div class="footnote"><p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> This gentleman was a Banian to several American and English firms, which +used to deal largely in cow and other hides. From religious scruples he refused +to accept the usual commission on such articles by which he might have obtained +at least forty thousand Rupees per annum. In these days no Baboo declines +to take the usual commission, but on the contrary, many are engaged in the trade, +which is a sacrilegious act in the eye of the Hindoo Shaster.</p></div> + +<div class="footnote"><p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> As the natural consequence of this declension of supremacy, Brahminical +learning, from this and other analogous circumstances, slept a winter sleep, +occasionally disturbed and broken by brilliant coruscations of light thrown upon +it by Western researches, contemporaneously sustained by the faint efforts of +learned Pundits.</p></div> + +<div class="footnote"><p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> To so miserable a strait are some of them reduced that they +actually strive to get a living by making these sacred thread poitas +and strings for loins, indicating the pinching poverty and repulsive +squalor in which they pine away their wretched existence. Indeed not +a few of these widows are left "to the cold pity and grudging charity of a +frosty world." They might almost sing and sigh with the poet as he sat in deep +dejection on the shore. +</p></div> + +<div class="poem"><div class="stanza"> +<span class="i2">"Alas! I have nor hope, nor health,</span><br /> +<span class="i2">Nor peace within, nor calm around;</span><br /> +<span class="i2">Nor that content, surpassing wealth,</span><br /> +<span class="i2">The sage in contemplation found;</span> +</div></div> +<div class="poem"><div class="stanza"> +<span class="i2">Others I see whom these surround,</span><br /> +<span class="i2">Smiling they live, and call life pleasure;</span><br /> +<span class="i2">To me that cup hath been dealt in another measure."</span><br /> +</div></div> + +<div class="footnote"><p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> However learned a Pundit might be in philology, philosophy, logic and +theology, he is lamentably deficient in scientific knowledge, notably in geography +and ethnology. With a view to test the knowledge of his Pundit on those two +subjects, Bishop Middleton was said to have once asked him two very simple +questions, (1) whence are the English come? (2) what is their origin? The reply +of the Pundit was somewhat to the following effect: The English are come +somewhere from Lunka or Ceylon (the imaginary land of cannibals), and they +are of mixed origin, sprung from monkey and cannibal, because they jabber like +monkeys, and sit like them on chairs with their legs hanging down,—an attitude +peculiar to the monkey species,—and they eat like cannibals half-boiled beef, pork, +mutton, &c. Childish as the reply was, the pious Bishop, however, with his +wonted benignity, smiled and corrected his error.</p></div> + +<div class="footnote"><p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> It is a disreputable fact, but it most assuredly <i>is</i> a fact, that when some years +ago a teacher of the Government School of Art published a book in Bengallee +on the ancient arts and manufactures of Hindoosthan, and sent a copy of it +to one of these English-made Rajahs, he politely refused to take it—the price +being one Rupee only—saying it was of no use to him though it was an instructive +and suggestive manual. This refusal offers a sad comment on the liberality +of my fellow countrymen towards the encouragement of learning. But turning +from the dark to the bright side of the picture, I may perhaps be permitted to +point with pardonable pride to the almost unparalleled munificence of the late +Baboo Kally Prosono Singh of this City, in this respect. That distinguished +patron of vernacular literature had, it is said, spent upwards of £50,000 on +the compilation of Mohabharat, that grand Epic poem of the Hindoos, which +says Talboys Wheeler, still continues to exercise an influence on the masses of +the people "infinitely greater and more universal than the influence of the Bible +upon modern Europe."</p></div> + +<div class="footnote"><p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> Of all the English-made Rajahs of the present day, it is pleasing to recognise, +in Moharajah Rajender Mullick of this City, some of the noble attributes +of a Rajah. Modest and unassuming, he manifests to a great degree a generous +disposition to relieve suffering humanity and to do good by stealth. Never did he +struggle to thrust himself, by the nature of his work, upon public notice. +Gifted with an intelligent mind, a refined taste, and considerable artistic ability, +his moral greatness throws all other forms of greatness into the shade. He is not +ambitious to make his name the theme, the gaze, the wonder of a dazzled +community.</p></div> + +<div class="footnote"><p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> Of all the Hindoo millionaires whose life afforded the most ennobling +example of a pious and disinterested man that of Lalla Baboo—the ancestor of +the present Paikpárrá Rajah family, in the suburbs of Calcutta—was certainly +one of the most remarkable. He possessed a princely fortune, a considerable +portion of which he wisely set apart for the support of the poor and destitute. +Unlike most of his wealthy countrymen, he renounced all the pleasures of the +world, and in the evening of his life retired with only a shred of cloth into the +holy city of Brindabun. As a practical illustration of self-denial he actually +led the life of a religious mendicant, daily begging from door to door for a mouthful +of bread. His religious endowments still continue to offer shelter and food +to hundreds of poor people in and around Brindabun, which has been so graphically +described by Colonel Tod. "Though the groves of Brinda" says he, "in +which Kanaya (Krishna) disported with the Gopis, no longer resound to the echoes +of his flute; though the waters of the Jumna are daily polluted with the blood +of the sacred kine, still it is the holy land of the pilgrim, the sacred Jordan of +his fancy, on whose banks he may sit and weep, as did the banished Israelite +of old, the glories of Mathoora, his Jerusalem."</p></div> + +<div class="footnote"><p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> Division always implies weakness and "estrangement intolerable isolation" +impeding the expansion of genuine benevolent feelings in a comprehensive +sense.</p></div> + +<div class="footnote"><p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> Very few persons remember the days when Chuckerbutty faction and +grievance Thomson used to raise a hue and cry in the Fouzdarry Balakhánáh +Debating Club, formed for the political emancipation of India before the people +were fully prepared to appreciate the value of their rights and privileges.</p></div> + +<div class="footnote"><p><a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99"><span class="label">[99]</span></a> The most popular and successful among them are, Gunga Prosad Sen, +Chunder Coomar Roy, Gopee Bullub Roy, Prosono Chunder Sen, Brojendro +Coomar Sen, Kally Dass Sen, &c. They profess to practise on the principles of +<i>Ayurveda</i>, the best standard work on Hindoo Medical Science, and their mode of +treatment is much appreciated by respectable Hindoos.</p></div> + +<div class="footnote"><p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> The general climate of Bengal has for some years past become very +unhealthy, and as fever is the most prevalent epidemic in the Lower Provinces, +Dr. D. N. Gupto's Mixture has become a patent medicine, proving efficacious +in the majority of cases, so that the doctor is said to have made a very large fortune +by the sale of it within a few years. As far as success is concerned, Dr. +D. N. Gupto has almost become the minimized Holloway of Bengal. Several +other Native assistant surgeons have from time to time endeavoured to offer their +anti-malarious mixture to the inhabitants of Lower Bengal, but they have signally +failed in winning public confidence and favor. Attempts at counterfeit trade +marks have also been tried, but on conviction before a Court of Justice the guilty +have been punished.</p></div> + +<div class="footnote"><p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> The late indisposition of the Marquis of Ripon gave rise to many +alarming rumours as to the probable turn and termination of the disease—malarious +fever—with which he was unhappily attacked during his travels to +and from Bombay, and which, according to telegraphic messages, had considerably +weakened his constitution, and diminished the wonted activity and vigor of +his mind. The antiquated notion that violent paroxysm of fever in a European +in this country causes the abnormal depletion of the system by constant evacuations +has still a strong hold on the popular mind. Hence a pessimist view was +generally taken of the speedy and complete recovery of so good and beneficent a +Governor-General, whose rule, though only just begun, has been happily inaugurated +by several circumstances of a peculiarly hopeful character, tending, in no small +degree, to make the people happy and contented by anticipation. The termination +of the disastrous and ruinous Afghan war, the few public utterances of his +Lordship bearing on the future policy of the Government of India for the general +well-being of the subjects, and the sure prospect of an abundant harvest, and the +consequent appreciable reduction in the price of rice—the main staff of life in +this country—by nearly fifty per cent., have all combined to evoke a sincere desire +and fervent hope among the people for the long continuance of a rule so nobly +begun and beneficently administered. May undisturbed peace and undiminished +plenty and prosperity be the distinguishing features of such a liberal, generous +and pure administration, and may it end fitly what it has begun so auspiciously. +In speaking thus favorably of the Marquis of Ripon's Government, I merely echo +the sentiments of my countrymen from one end of the vast British Indian empire +to the other.</p></div> + +<div class="footnote"><p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> "The Ghikers, a Scythic race, inhabiting the banks of the Indus, at +an early period of history were given to infanticide". "It was a custom," says +Ferishta, "as soon as a female child was born, to carry her to the market place, +and there proclaim aloud, holding the child in one hand, and a knife in the other, +that any one wanting a wife might have her; otherwise she was immolated. +By this means they had more men than women, which occasioned the custom +of several husbands to one wife. When any husband visited her, she set up a +mark at the door, which being observed by the others, they withdrew till the +signal was removed."</p></div> + +<div class="footnote"><p><a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103"><span class="label">[103]</span></a> The Hindoo lawgivers, whatever their shortcomings in other respects, +showed a great insight into human nature when they looked more to women than +men for the comparative stability of their doctrines. That the perpetual ignorance +of the former promises a permanent harvest of gain to the hierarchy, is quite +evident. If a correct return were available as to the number of pilgrims who +periodically visit the different holy places throughout the country, it would doubtless +establish the fact that upwards of two-thirds of such pilgrims are females. +If it were not for their pertinacious adherence to their traditional faith, the +Brahminical creed, at least in the great centres of education, would have long +since fallen into desuetude. The blind unquestioning faith of the female devotees +in their gods and goddesses is the great secret of the very high estimation in which +they are still held. If we educate the females and gradually disabuse their minds +of early prejudices, we not only lay the axe at the very root of idolatry, but +pave the way for the ultimate recognition of the true religion.</p></div> + +<div class="footnote"><p><a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104"><span class="label">[104]</span></a> The late Baboo Rajbullub Roy Chowdhry, of Baripore, a very wealthy +zemindar, south of Calcutta, used, it was said, to bring up the girls of his family, +which was almost a small colony, in the art of cooking all sorts of native dishes, +from the highly spiced <i>polowyá</i> to simple <i>dhall-bath</i> and vegetable curry; he also +taught them to bring up water for culinary purposes from a tank inside of the +house in silver <i>ghara</i> or pots. Though he possessed the most practical of all +worldly advantages,—the power of a purse,—yet he did not hesitate to initiate +the girls in the art of cooking, that they may be fully prepared to perform the +duty in case of necessity. I can easily cite other instances of a similar nature, +but I believe they are not necessary.</p></div> + +<div class="footnote"><p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> At the time of the <i>Churruck Poojah</i> or swinging festival, which takes place +about the middle of April, the <i>Kháshárees</i> or Braziers of Calcutta are accustomed +to make <i>Sungs</i> or caricature-representations of different sorts of familiar +scenes, illustrative of the prevailing manners of the present age. In many cases +they hit off the mark so admirably that they cannot fail to make a deep impression +on the popular mind. Among other representations they once exhibited +a caricature of a son taking a wife on his shoulder, while dragging a mother by +a rope round her neck, exemplifying thereby the respective estimation in which +each is held.</p></div> + +<div class="footnote"><p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> An annual fair or <i>mela</i> is held near Calcutta, at which the best specimens +of needle-work executed by Hindoo females are exposed to public view, and +prizes awarded by European and Native gentlemen. Great credit is due to +Baboo Nobo Gopal Mitter, the editor of the National Paper, for this annual +exhibition. Unfortunately the <i>mela</i> is languishing for want of sufficient public +support.</p></div> + +<div class="footnote"><p><a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107"><span class="label">[107]</span></a> "I have conversed for hours," says Colonel Tod, "with the Boondi queen-mother +on the affairs of her government and welfare of her infant son, to whom +I was left guardian by his dying father. She had adopted me as her brother: +but the conversation was always in the presence of a third person in her confidence, +and a curtain separated us. Her sentiments shewed invariably a correct +and extensive knowledge, which was equally apparent in her letters, of which I +had many. I could give many similar instances. The history of India is filled +with anecdotes of able and valiant females. Ferishta in his history gives an animated +picture of <i>Durgavati</i>, queen of Gurrah, defending the rights of her infant +son against Akbar's ambition. Like another Boadicea, she headed her army, and +fought a desperate battle with Asoph Khan, in which she was wounded and +defeated; but scorning flight, or to survive the loss of independence, she, like the +Roman of old in a similar predicament, slew herself on the field of battle." +</p><p> +The accomplished Maharatta lady—Roma Bai—who lately visited Calcutta, +affords a remarkable example of an educated Hindoo woman. She is an +excellent Sanskrit scholar, well read in <i>Sreemut Bhagabat</i>. Several Pundits were +astonished at her wonderful acquirements.</p></div> + +<div class="footnote"><p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> Eating the head means wishing death. When two rival wives fall out +they literally become frantic through anger and jealousy. With shaking hands +and dishevelled locks they abuse and curse each other most violently.</p></div> + +<div class="footnote"><p><a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109"><span class="label">[109]</span></a> Such a widow is called a <i>Korayraur</i>, or one who has never enjoyed the +company of her husband. A stronger term of female reproach can scarcely be +found in the Hindoo vocabulary. From the day this terrible bereavement occurs +she is constrained by conventional rules, in such cases, to put off from her hand +the <i>iron bangle</i>, but owing to her tender age she is tacitly permitted to continue +to wear the gold bangle and a bordered <i>Saree</i> cloth. She is forbidden to use +fish—her most favorite dish,—and she must partially fast on every <i>ekadossee</i>, or +eleventh day of the increase or decrease of the moon. When she arrives at the +age of twenty her life presents an unvaried picture of despair and wretchedness. +She becomes a regular widow.</p></div> + +<div class="footnote"><p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> It has been justly remarked, and I believe is in most cases borne +out by facts, that a Hindoo widow generally lives to a very long age. Her +simple and abstemious habits, her devotional spirit, her scanty meal once a +day, her total abstinence from food of any kind on the eleventh day of the +increase and decrease of the moon, besides other days of close fast, neutralising +in a great measure the effects of every kind of irregularity from whatever cause +arising, and the fearful amount of hardships she is accustomed to endure, all +contribute to prolong her existence. Surely her life may be said to extend in +the inverse ratio of her misery. It is a common expression used by a Hindoo +widow, shewing her contempt of life, "will she ever die? <i>Yama</i>, Pluto, seems +to have forgotten her?" If the statistics of the land are consulted, it will assuredly +be found that Hindoo widows comparatively speaking enjoy a longer life than +the adult male population, because the latter is subject to irregularities and +other adverse contingencies of life which the former is almost entirely free +from. It is not uncommon to see a Hindoo widow of eighty, ninety or a hundred +years of age. In short, nature evidently seems to have exemplified in her the +symbol of misery associated with longevity. +</p><p> +It is also a remarkable fact that idolatry and superstition chiefly owe their +continued influence to the wide-spread ignorance of these female devotees. At +a religious festival, nearly three-fourths of the assembly are composed of widows.</p></div> + +<div class="footnote"><p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> The worship of <i>Juggodhatri</i> (mother of the world), is performed by a +widow for four years successively to forfend the calamity in the next birth.</p></div> + +<div class="footnote"><p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> It should be mentioned here that, except the widows of Brahmins and Káyestus +of Bengal, those of lower orders continue to use fish without any scruple. +It is a remarkable fact that Hindoo <i>women</i> are more fond of fish than <i>men</i>. +There are some men, especially among the <i>Boystubs</i>, followers of Krishna, who +feel an abhorrence to eat fish at all by reason of its offensive smell, but there +is not a single woman whose husband is alive that can live without it. When +a girl becomes a widow, she can hardly take half the quantity of boiled rice she +was accustomed to take before for want of this, to her, necessary article of food.</p></div> + +<div class="footnote"><p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> This means that he must soon die.</p></div> + +<div class="footnote"><p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> <i>Boyetarni</i> is a river which must be crossed before one gets to heaven; +the rite consists in distributing a certain amount of <i>cowries</i> among the Brahmins +for guiding the soul through the Death Valley to the other side.</p></div> + +<div class="footnote"><p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> A Hindoo, especially a grown up man, if he die at home is branded as an +unrighteous person; many a one otherwise esteemed righteous in his life-time is +denounced as a sinful being should he not expire on the banks of the holy stream. +In the <i>rári</i>, or inland provinces, through which the Ganges does not flow, people +are constrained to breathe their last on the banks of a neighbouring tank and are +consequently precluded, from their geographical position, from securing the benefit +of this <i>cheap</i> mode of salvation. As a partial atonement for this natural disadvantage, +they bring the navel of the dead and throw it into the holy stream, which, +in their supposition, is tantamount to the purification of the soul.</p></div> + +<div class="footnote"><p><a name="Footnote_116_116" id="Footnote_116_116"></a><a href="#FNanchor_116_116"><span class="label">[116]</span></a> A few years back the Calcutta Municipality proposed to have the burning +Ghaut removed to Dháppá, a notoriously unhealthy marshy swamp, some six +miles east of Calcutta, bordering on the Soonderbunds, because the present site +was considered a nuisance to the city. As must naturally be expected, great +sensation was produced among the Hindoo population, and memorials were submitted +to the Government of Bengal, signed by the most influential portion of the +Hindoo community. In spite of solicitation and remonstrance, the Municipality +were determined to carry out their plan, but the <i>mighty</i> Ramgopal Ghose, as +the late Mr. James Hume, the Editor of the "<i>Eastern Star</i>," styled him, interposed +and exerted his best, at great personal sacrifice, to nullify the proposal. +The Hindoos called a meeting, and Ramgopal, moved by the entreaties of his +countrymen, made an admirable speech at the Town Hall, on which occasion no +less than fifty thousand people assembled on the <i>maidan</i> facing the Town Hall. +In the speech he set forth, in a graphic manner, the suitableness of the present +site, and the distress and hardship of the people, as well as the shock to religious +feeling which the removal would involve. He eventually succeeded in prevailing +on the authorities to withdraw the proposal. When he came out of the Town +Hall, he was most enthusiastically cheered by thousands of people, Brahmins and +Soodras, and loud cries of "may he live long" were heard on all sides.</p></div> + +<div class="footnote"><p><a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117"><span class="label">[117]</span></a> Some forty years back these Brahmins and their whole crew of <i>murdur-farashassys</i> +were a regular set of ragamuffins whose sole occupation was to +fleece their victims in the most extortionate manner imaginable; the Brahmin +would not read the formula, nor his myrmidons put up the funeral pile, without +having received nearly four times the amount of the present cost. Great credit +is due to Baboo Chunder Mohun Chatterjee, the late Registrar, for his strenuous +exertions in making the Police frame a set of rules for regulating the funeral +expenses at the burning Ghaut. It is a public boon which cannot be too highly +appreciated.</p></div> + +<div class="footnote"><p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> In the case of a daughter (married) the mourning lasts for three days. On +the morning of the fourth day she is enjoined to cut her nails, and perform the +funeral ceremony of a departed father or mother. An entertainment is to be +given to the Brahmins and friends. This is always done on a comparatively +small scale, and in most cases the husband is made to bear all the expenses of +the ceremony and the entertainment.</p></div> + +<div class="footnote"><p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> Apart from erroneous popular notions, which in this age of depravity are +corrupted by vanity, the Hindoo Shastra, be it mentioned to its credit, abounds +in explicit injunctions on the subject of a funeral ceremony in various ways according +to the peculiar circumstances of parties. From an expenditure of lacks +and lacks of Rupees to a mere trifle, it can be performed with the ultimate prospect +of equal merit. It is stated in the holy Shastra that the god Ramchundra considered +himself purified (for a Hindoo under mourning is held unclean until the +funeral ceremony is performed) by offering to the manes of his ancestors simple +balls of sand, called <i>pindas</i>, on the bank of the holy stream. In these days a +poor man would be held sanctified or absolved from this religious responsibility +by making a <i>tilakánchán Shrád</i>, or offering a small quantity of rice, <i>teelseed</i> and +a few fruits, and feeding only one Brahmin, all which would not cost more than +four Rupees.</p></div> + +<div class="footnote"><p><a name="Footnote_120_120" id="Footnote_120_120"></a><a href="#FNanchor_120_120"><span class="label">[120]</span></a> At the Shrád of Raja Nubkissen, Nemy Churn Mullick and Ramdoolal +Dey, very near 100,000 beggars were said to have assembled together; this +mode of charity is much discountenanced now and better systems are adopted +for the ostensible gratification of generous propensities. The District Charitable +Society should have a preference in every case. Instead of making a great +noise by sound of trumpet and raising an ephemeral name from vainglorious +motives, it is far wiser that a permanent provision should be made for the +relief of suffering humanity.</p></div> + +<div class="footnote"><p><a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121"><span class="label">[121]</span></a> The appearance of Brahmins on such occasions has the ludicrous admixture +of the learned and the ragged, exhibiting the insolence of high caste +and the low cringe of poverty.</p></div> + +<div class="footnote"><p><a name="Footnote_122_122" id="Footnote_122_122"></a><a href="#FNanchor_122_122"><span class="label">[122]</span></a> The Hindoos are so much accustomed to smoking that it has almost +become a necessary of life. At a reception it is the first thing required. The +practice is regulated by rules of etiquette, so that a younger brother is not permitted +to smoke in the presence of his elder brother or his uncle. Even among +the reformed Hindoos, I have seen two brothers eat and drink together at the +same table in European style, but when the dinner is over the younger brother +would on no account smoke in the presence of his elder brother, if he do, he +would be instantly voted a <i>bayádub</i>, or one wanting in the rules of good breeding. +The observance of this etiquette, however, is confined only to the high caste +people; among the lower orders, a son smokes before a father with the same +freedom as if he were taking his ordinary meal.</p></div> + +<div class="footnote"><p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> The following anecdote illustrating the very great honor shewn to first-class +Koolins, will, I trust, not be considered out of place. +</p><p> +When the late Rajah Rajkissen Bahadoor of Calcutta had to perform the +<i>Shrád</i> or funeral ceremony of his illustrious father, the late Moha Rajah +Nubkissen (the ceremony was said to have cost about five lacks of Rupees or +£50,000,) he had to invite almost all the celebrated Koolins of Bengal at considerable +expense. On the day of the <i>Shrád</i> those who were invited assembled +at his mansion in Sobha Bazar, when all eyes were dazzled at the unparalleled +magnificence of the scene, displaying a gorgeous array of gold, silver and brass +utensils for presents to Brahmins, exclusive of large sums of money, Cashmere +shawls, broadcloth, &c. After the performance of the ceremony, as is usual +on such occasions, the distribution of garlands and sandal paste had to be gone +through; the whole of the splendid assemblage had been watching with intense +anxiety as to who should get the <i>first</i> garland—the highest respect shewn, according +to precedence of rank, to the <i>first</i> Koolin present. This is a very knotty +point in a large assemblage to which all orders of Koolins had been brought +together. The honor was eagerly contested and coveted by many, but at length +a voice from a corner loudly proclaimed to the following effect: "Put the +garland on my <i>gode</i>," (elephantiasis) laying bare and stretching his right leg at +the same time and thus suiting the action to his words. The attention of the +assembled multitude was immediately directed in that direction, and to the amazement +of all, the garland had to be put round the neck of the very man who +shouted from a corner, because by a general consensus he was pronounced to be +the <i>first</i> Koolin then present. But such artificial and demoralising distinctions, +built on the baseless fabric of quicksand, having no foundation in solid, sterling +merit, are fast falling, as they should, into disrepute.</p></div> + +<div class="footnote"><p><a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124"><span class="label">[124]</span></a> Manu commands, "Should the king be near his end, through some incurable +disease, he must bestow on the priests all his riches accumulated from +legal fines."</p></div> + +<div class="footnote"><p><a name="Footnote_125_125" id="Footnote_125_125"></a><a href="#FNanchor_125_125"><span class="label">[125]</span></a> To preserve order and avoid such unseemly practices, a wealthy Baboo—the +late Doorgaram Cor—when he invited a number of Brahmins allotted to +each two separate rations, one on the plantain leaf for eating on the spot, and +another in an earthen <i>handy</i> or pot for carrying home for the absent members +of the family. Even this excellent arrangement failed to satisfy the greedy +cravings of the voracious Brahmins. As a <i>dernier ressort</i>, he at last substituted +<i>cash</i> for <i>eatables</i>, which was certainly a queer mode of satisfying the <i>inner</i> man.</p></div> + +<div class="footnote"><p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> There is a vast difference between a <i>vojun</i> and a <i>jalpan</i> dinner. If there +be a thousand guests at the latter, at the most there would be only three +hundred at the former, as none but the nearest relatives and friends will condescend +to take rice (<i>vath</i>), which is almost akin to one and the same clanship, +whereas in a <i>jalpan</i>, not only the members of the same caste but even those +of the inferior order are tacitly permitted to partake of the same entertainment +without tarnishing the honor of the aristocratic classes. +</p><p> +The following anecdote will, I hope, prove interesting:— +</p><p> +At the marriage procession of a washerman, confessedly very low in the +category of caste, two <i>Káyastas</i> (writer caste) joined it on the road in the hope +of getting a hearty <i>Jalpan</i> dinner; but lo! when, after the nuptial rites were +over, rice and curries were brought out for the guests, the two <i>Káyastas</i>, who sat +down with the rest of the company, tried to escape unnoticed, because if they +ate rice at a washerman's they were sure to lose their caste, but the host would +not let them go away without dinner. They at last spoke the truth, asked +forgiveness and were then allowed to leave the house. To such disappointments +unfortunate intruders are sometimes subjected.</p></div> + +<div class="footnote"><p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> In the sacred city of Benares vast sums of money have been sunk in building +Ghauts with magnificent flights of steps stretching from the bank to the +very edge of the water at ebb-tide, affording great convenience to the people +both for religious and domestic purposes, but the strong current of the stream +in the months of August, September and October, has played a sad havoc +with the masonry works. Scarcely a single Ghaut exists in a complete state of +preservation.</p></div> + +<div class="footnote"><p><a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128"><span class="label">[128]</span></a> A Saree is a piece of cloth, 5 yards long with colored borders.</p></div> + +<div class="footnote"><p><a name="Footnote_129_129" id="Footnote_129_129"></a><a href="#FNanchor_129_129"><span class="label">[129]</span></a> A Hindoo god generally kept by the lower orders of the people, such as <i>Domes</i>, <i>Cháráls</i> +and <i>Bagthees</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130"><span class="label">[130]</span></a> <i>Kacha</i> means raw; the term <i>Shád</i> is synonymous with desire. The ceremony is so called +from the female being allowed that day to eat all kinds of native pickles, preserves, sweetmeats, +confectionery, several kinds of fruits then in season, sweet and sour milk, &c., but not rice or +any sort of food grains. Her desire is gratified, lest the girl should not survive the childbirth. +It should be mentioned here that from the second month of her pregnancy, she feels a great longing +to eat Páthkholá (a sort of half burnt very thin earthen cake) which pregnant girls relish very +much on account of its peculiar <i>sodha</i> flavour.</p></div> + +<div class="footnote"><p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> <i>Paunchámrita</i> means five kinds of delicacies, the food of the gods, consisting of milk +ghee (clarified butter), dhahie (curded milk), cowdung and honey.</p></div> + +<div class="footnote"><p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> A rather contemptible practice still lurks in the Hindoo community at the time of dining on +such public occasions. The females for the most part place a portion of the dinner aside for the +sake of carrying it home for their absent children; even a rich woman feels no hesitation or humiliation +in following the example of her less fortunate sisters. We can only account for this +unseemly practice on the supposition that the Hindoo ladies do not like to partake of good things +without sharing them with their beloved children at home. The wish is not an unnatural one +but the practice most unquestionably <i>is</i>. In making provision for a grand feast, the Hindoos are +obliged to treble the quantity of food for the number of guests invited, specially when it is a +<i>pucca jalpan</i>, consisting of <i>loochees</i> and <i>sundeshes</i> (sweetmeats). If they invite 100 families they +must provide for about 300 persons, for the reasons specified above. It is a pity that in a matter of +public entertainment both males and females cannot resist the temptation of appropriating a +portion of the food to other than the legitimate purpose. Here feminine modesty is violated +by infringing the ordinary rules of etiquette.</p></div> + +<div class="footnote"><p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> That the Hindoos have, for a long time, manifested a strong passion for ornaments, is a historical +fact. Even so far back as the Mahratta dynasty, it was said of Dowlut Rao Sindhia +that "his necklaces were gorgeous, consisting of many rows of Pearls, as large as small marbles, +strung alternately with emeralds". The Pearl (<i>moti</i>) was his passion and the necklace was constantly +undergoing change whenever a finer bead was found; the title of "Lord of a hundred +Provinces" was far less esteemed by him than that of <i>motiwalla</i> the "Man of Pearls," by +which he was commonly designated in his Camp. It was perhaps a sight of this description +that led Macaulay to say—"Our plain English coats command more respect than all the gorgeous +orient pearl of the East," indicating thereby the involuntary awe of savage for civilized life.</p></div> + +<div class="footnote"><p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> Such as <i>Bore</i>, <i>Komurpatta</i>, <i>Nimfull</i>, <i>Neyboofull</i>, <i>Ghoomur</i> round the waist, <i>Tabeej</i>, +<i>Bajoo</i>, <i>Balla</i>, <i>Jasum</i>, <i>Taga</i>, &c. on the hands, pearl and gold necklaces of various sorts and gold +mohurs or sovereigns strung together in the shape of a necklace.</p></div> + +<div class="footnote"><p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> Such as <i>Bore</i>, <i>Komurpatta</i>, <i>Nimfull</i>, <i>Neyboofull</i>, <i>Ghoomur</i> round the waist, <i>Tabeej</i>, +<i>Bajoo</i>, <i>Balla</i>, <i>Jasum</i>, <i>Taga</i>, &c. on the hands, pearl and gold necklaces of various sorts and gold +mohurs or sovereigns strung together in the shape of a necklace.</p></div> + +<hr style="width: 65%;" /> + + +<div class='tn'><h3>Transcriber's Notes:</h3> <p>Obvious printer +errors have been corrected.<br /><br /> + +Many words are not consistently accented, as in "chárpoy" and "charpoy", +"Basarghur" and "Básurghur", "Shrad" and "Shrád". They have been left as is.<br /><br /> + +Both "labour" and "labor" appear.<br /><br /> + +The Table of Contents incorrectly gives page 93 for Chapter VIII The Doorga Poojah Festival. It is actually page 95. <br /><br /> + +Page 300 right double quote supplied: Even so far back as the +Mahratta dynasty, it was said of Dowlut Rao Sindhia that "his necklaces +were gorgeous, consisting of many rows of Pearls, as large as small +marbles, strung alternately with emeralds. +</p> </div> + + + + + + + +<pre> + + + + + +End of Project Gutenberg's The Hindoos as they Are, by Shib Chunder Bose + +*** END OF THIS PROJECT GUTENBERG EBOOK THE HINDOOS AS THEY ARE *** + +***** This file should be named 37722-h.htm or 37722-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/7/7/2/37722/ + +Produced by Steven Gibbs, Julia Neufeld and the Online +Distributed Proofreading Team at http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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