[116]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 themightyRamgopal Ghose, as the late Mr. James Hume, the Editor of the "Eastern Star," 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 themaidanfacing 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.
[116]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 themightyRamgopal Ghose, as the late Mr. James Hume, the Editor of the "Eastern Star," 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 themaidanfacing 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.
[117]Some forty years back these Brahmins and their whole crew ofmurdur-farashassyswere 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.
[117]Some forty years back these Brahmins and their whole crew ofmurdur-farashassyswere 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.
[118]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.
[118]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.
[119]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, calledpindas, 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 atilakánchán Shrád, or offering a small quantity of rice,teelseedand a few fruits, and feeding only one Brahmin, all which would not cost more than four Rupees.
[119]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, calledpindas, 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 atilakánchán Shrád, or offering a small quantity of rice,teelseedand a few fruits, and feeding only one Brahmin, all which would not cost more than four Rupees.
[120]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.
[120]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.
[121]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.
[121]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.
[122]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 abayádub, 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.
[122]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 abayádub, 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.
[123]The following anecdote illustrating the very great honor shewn to first-class Koolins, will, I trust, not be considered out of place.When the late Rajah Rajkissen Bahadoor of Calcutta had to perform theShrádor 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 theShrádthose 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 thefirstgarland—the highest respect shewn, according to precedence of rank, to thefirstKoolin 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 mygode," (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 thefirstKoolin 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.
[123]The following anecdote illustrating the very great honor shewn to first-class Koolins, will, I trust, not be considered out of place.
When the late Rajah Rajkissen Bahadoor of Calcutta had to perform theShrádor 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 theShrádthose 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 thefirstgarland—the highest respect shewn, according to precedence of rank, to thefirstKoolin 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 mygode," (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 thefirstKoolin 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.
[124]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."
[124]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."
[125]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 earthenhandyor 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 adernier ressort, he at last substitutedcashforeatables, which was certainly a queer mode of satisfying theinnerman.
[125]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 earthenhandyor 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 adernier ressort, he at last substitutedcashforeatables, which was certainly a queer mode of satisfying theinnerman.
[126]There is a vast difference between avojunand ajalpandinner. 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 (vath), which is almost akin to one and the same clanship, whereas in ajalpan, 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.The following anecdote will, I hope, prove interesting:—At the marriage procession of a washerman, confessedly very low in the category of caste, twoKáyastas(writer caste) joined it on the road in the hope of getting a heartyJalpandinner; but lo! when, after the nuptial rites were over, rice and curries were brought out for the guests, the twoKáyastas, 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.
[126]There is a vast difference between avojunand ajalpandinner. 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 (vath), which is almost akin to one and the same clanship, whereas in ajalpan, 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.
The following anecdote will, I hope, prove interesting:—
At the marriage procession of a washerman, confessedly very low in the category of caste, twoKáyastas(writer caste) joined it on the road in the hope of getting a heartyJalpandinner; but lo! when, after the nuptial rites were over, rice and curries were brought out for the guests, the twoKáyastas, 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.
[127]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.
[127]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.
[128]A Saree is a piece of cloth, 5 yards long with colored borders.
[128]A Saree is a piece of cloth, 5 yards long with colored borders.
[129]A Hindoo god generally kept by the lower orders of the people, such asDomes,ChárálsandBagthees.
[129]A Hindoo god generally kept by the lower orders of the people, such asDomes,ChárálsandBagthees.
[130]Kachameans raw; the termShádis 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 peculiarsodhaflavour.
[130]Kachameans raw; the termShádis 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 peculiarsodhaflavour.
[131]Paunchámritameans five kinds of delicacies, the food of the gods, consisting of milk ghee (clarified butter), dhahie (curded milk), cowdung and honey.
[131]Paunchámritameans five kinds of delicacies, the food of the gods, consisting of milk ghee (clarified butter), dhahie (curded milk), cowdung and honey.
[132]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 unquestionablyis. 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 apucca jalpan, consisting ofloocheesandsundeshes(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.
[132]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 unquestionablyis. 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 apucca jalpan, consisting ofloocheesandsundeshes(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.
[133]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 (moti) 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 ofmotiwallathe "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.
[133]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 (moti) 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 ofmotiwallathe "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.
[134]Such asBore,Komurpatta,Nimfull,Neyboofull,Ghoomurround the waist,Tabeej,Bajoo,Balla,Jasum,Taga, &c. on the hands, pearl and gold necklaces of various sorts and gold mohurs or sovereigns strung together in the shape of a necklace.
[134]Such asBore,Komurpatta,Nimfull,Neyboofull,Ghoomurround the waist,Tabeej,Bajoo,Balla,Jasum,Taga, &c. on the hands, pearl and gold necklaces of various sorts and gold mohurs or sovereigns strung together in the shape of a necklace.
[135]Such asBore,Komurpatta,Nimfull,Neyboofull,Ghoomurround the waist,Tabeej,Bajoo,Balla,Jasum,Taga, &c. on the hands, pearl and gold necklaces of various sorts and gold mohurs or sovereigns strung together in the shape of a necklace.
[135]Such asBore,Komurpatta,Nimfull,Neyboofull,Ghoomurround the waist,Tabeej,Bajoo,Balla,Jasum,Taga, &c. on the hands, pearl and gold necklaces of various sorts and gold mohurs or sovereigns strung together in the shape of a necklace.
Transcriber's Notes:Obvious printer errors have been corrected.Many words are not consistently accented, as in "chárpoy" and "charpoy", "Basarghur" and "Básurghur", "Shrad" and "Shrád". They have been left as is.Both "labour" and "labor" appear.The Table of Contents incorrectly gives page 93 for Chapter VIII The Doorga Poojah Festival. It is actually page 95.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.
Obvious printer errors have been corrected.Many words are not consistently accented, as in "chárpoy" and "charpoy", "Basarghur" and "Básurghur", "Shrad" and "Shrád". They have been left as is.Both "labour" and "labor" appear.The Table of Contents incorrectly gives page 93 for Chapter VIII The Doorga Poojah Festival. It is actually page 95.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.