NOTES.

“Bracelets, fine bracelets have I.”“Come and buy, come and buy!”

Haladhar, Gadadhar, and the rest of Matilall’s old boon companions, seeing Matilall’s altered character, looked out for another leader. Mr. John, after his bankruptcy, commenced business again as a broker. Premnarayan Mozoomdar assumed the distinctive dress of a religious mendicant, and roamed about Nuddea, shouting out:

“To faith alone ’tis given below”“Mahadev’s secret mind to know.”

The husband of Pramada having accepted many hands in marriage[80]in different places, becoming at length himself empty-handed, came to Vaidyabati, and lived at the expense of his brothers-in-law, indulging, to his utmost bent, in every variety of sweetmeat pleasant to the taste. All that happened afterwards must be left to be related hereafter.

“Thus my story ends:”“The Natiya thorn withereth:”[81]

FINIS.

[1]Kulins.— Mr. Phillips, in a note to his excellent translation of“Kopal Kundala,”says:—“Large sums are paid by fathers of girls for Kulin bridegrooms. A Kulin Brahmin girl, to preserve her caste and social position intact, must be married to a Kulin bridegroom. So it happens that Kulin youths are sometimes married to ten or twenty different wives. They can visit the houses of their numerous fathers-in-law, and are not only well entertained when there, but expect a present on coming away. There have been cases in which poor fathers of Kulin girls have taken them and had them wedded to old men on the point of death. They cannot afford to pay for a young and suitable bridegroom, and it is an indelible disgrace for their daughters to remain unmarried. On the other hand, Brahmins of lower family have to pay for a bride. The state of things is not so bad as it used to be. The feeling of the upper classes of Hindoos is strongly in favour of monogamy, and a Kulin who marries many wives is regarded with some contempt and aversion.”

Kulins.— Mr. Phillips, in a note to his excellent translation of“Kopal Kundala,”says:—

“Large sums are paid by fathers of girls for Kulin bridegrooms. A Kulin Brahmin girl, to preserve her caste and social position intact, must be married to a Kulin bridegroom. So it happens that Kulin youths are sometimes married to ten or twenty different wives. They can visit the houses of their numerous fathers-in-law, and are not only well entertained when there, but expect a present on coming away. There have been cases in which poor fathers of Kulin girls have taken them and had them wedded to old men on the point of death. They cannot afford to pay for a young and suitable bridegroom, and it is an indelible disgrace for their daughters to remain unmarried. On the other hand, Brahmins of lower family have to pay for a bride. The state of things is not so bad as it used to be. The feeling of the upper classes of Hindoos is strongly in favour of monogamy, and a Kulin who marries many wives is regarded with some contempt and aversion.”

[2]Literally—“He has drank down Mother Saraswati at one gulp.”

Literally—“He has drank down Mother Saraswati at one gulp.”

[3]“When a Hindu boy is first initiated into school life, he is presented with a piece of chalk, atalleaf and a plantain leaf ”—Bose—“The Hindoos as they Are.”

“When a Hindu boy is first initiated into school life, he is presented with a piece of chalk, atalleaf and a plantain leaf ”—Bose—“The Hindoos as they Are.”

[4]The bracelet on the right hand is one of the signs that a woman is married, and that her husband is still living; another sign is a mark on the forehead called the ‘sindhoor.’

The bracelet on the right hand is one of the signs that a woman is married, and that her husband is still living; another sign is a mark on the forehead called the ‘sindhoor.’

[5]Sakhishamvad—“Songs expressive of news conveyed to Krishna by Brinda, one of the Gopis, of the pangs of separation felt by the milkmaids of Brindabun”—Bose—“The Hindoos as they Are.”

Sakhishamvad—“Songs expressive of news conveyed to Krishna by Brinda, one of the Gopis, of the pangs of separation felt by the milkmaids of Brindabun”—Bose—“The Hindoos as they Are.”

[6]The Shalgram.— A flinty stone with the impression of an ammonite, which Hindoos think represents Vishnu: it is worshipped as Vishnu. Some Hindoos make large collections: one man was reputed to possess a collection of nearly eighty thousand.

The Shalgram.— A flinty stone with the impression of an ammonite, which Hindoos think represents Vishnu: it is worshipped as Vishnu. Some Hindoos make large collections: one man was reputed to possess a collection of nearly eighty thousand.

[7]Literally—“Has cut a fine canal, and brought all the waters upon us.”

Literally—“Has cut a fine canal, and brought all the waters upon us.”

[8]The cat watching for a mouse, the heron and paddy birds for fish, are all alike regarded as types of hypocritical saintliness, and as such are largely used as figures in Sanscrit and Bengali literature.

The cat watching for a mouse, the heron and paddy birds for fish, are all alike regarded as types of hypocritical saintliness, and as such are largely used as figures in Sanscrit and Bengali literature.

[9]“Field ofbeguns”is a popular expression for a source of continual profit, as“a field of roots”is used for a temporary source of profit.

“Field ofbeguns”is a popular expression for a source of continual profit, as“a field of roots”is used for a temporary source of profit.

[10]Literally—“He had a big heavy hand:”the opposite phrase used of a generous man is—“His hand is always turned palm upward.”

Literally—“He had a big heavy hand:”the opposite phrase used of a generous man is—“His hand is always turned palm upward.”

[11]The veneration with which Hindoos regard Benares is expressed in the Sanscritslokas:—“The heaps of your sins will all be burnt to ashes if you only name the name of Kashi.”All orthodox Hindus in their inmost hearts, look forward to spending the evening of their days, if possible, in“the Holy City,”where, after having passed the two periods of their lives in the world as students and householders, they may pass the last as ascetics, in reading and meditation.

The veneration with which Hindoos regard Benares is expressed in the Sanscritslokas:—“The heaps of your sins will all be burnt to ashes if you only name the name of Kashi.”All orthodox Hindus in their inmost hearts, look forward to spending the evening of their days, if possible, in“the Holy City,”where, after having passed the two periods of their lives in the world as students and householders, they may pass the last as ascetics, in reading and meditation.

[12]Gambling has always been popular in the East, and was evidently so amongst the ancient Aryans. In a translation of Kaegi’s Rigveda, by Arrowsmith, there is a song called“The Song of the Gambler.”

Gambling has always been popular in the East, and was evidently so amongst the ancient Aryans. In a translation of Kaegi’s Rigveda, by Arrowsmith, there is a song called“The Song of the Gambler.”

[13]The favourite expression of Bancharam, which occurs often in this book, means literally:“Is this a cake in the hands of a small child?”The idea being that a cake is easily snatched out of the hand of a child.

The favourite expression of Bancharam, which occurs often in this book, means literally:“Is this a cake in the hands of a small child?”The idea being that a cake is easily snatched out of the hand of a child.

[14]Literally—“Many undertakings getting as far as the ‘h’ turn back when just short of the ‘Ksha’.”In some old grammars ‘Ksha’, instead of being the first of the compound consonants, as now, was put as the last of the simple consonants.

Literally—“Many undertakings getting as far as the ‘h’ turn back when just short of the ‘Ksha’.”In some old grammars ‘Ksha’, instead of being the first of the compound consonants, as now, was put as the last of the simple consonants.

[15]An old Aryan proverb corresponding to this is:“Even an ugly man may be found beautiful, when he is rich.”

An old Aryan proverb corresponding to this is:“Even an ugly man may be found beautiful, when he is rich.”

[16]The following vivid description of a nor’wester, as the storms so common in Bengal in the hot season are called, occurs in Mr. Vaughan’s“The Trident, The Crescent, and The Cross”:“For days, it may be for weeks, the sky has been burdened with clouds charged with the needful watery stores. Millions of longing eyes have watched their shifting course and changing forms. Ever and anon it has seemed as if their refreshing streams were about to descend, but, as if pent up, and restrained by an invisible hand, the clouds have refused to pour down the desired blessing: at length one point of the sky gathers darkness: a deep inky hue spreads over one-half the heavens: the wild birds begin to shriek and betake themselves to shelter: for a few moments an ominous death-like calm seems to reign: Nature appears to be listening in awful expectancy of the coming outburst: in another instant a dazzling flash of lightning is seen, followed by terrific rolls of thunder: a hurricane sweeps across the plains: sometimes uprooting massive trees in its course, and darkening the air with clouds of sand and dust: a deadly conflict seems to rage amongst the elements: the lightning is more brilliant: the crashes of the thunder more awful: yet the rain does not come. But the strife does not last long. Now isolated big drops begin to fall: then torrents of water pour down from the bursting clouds: driven along the wings of the storm, the rain sometimes appears like drifting cataracts, or oblique sheets of water. Speedily parched fields are inundated, and empty rivers swollen. All this takes place in less than an hour: then the storm abates, the darkness passes away, the sun once more shines forth: the atmosphere is cooled and purified, thirsty Nature is satisfied, and all creation seems to rejoice.”

The following vivid description of a nor’wester, as the storms so common in Bengal in the hot season are called, occurs in Mr. Vaughan’s“The Trident, The Crescent, and The Cross”:

“For days, it may be for weeks, the sky has been burdened with clouds charged with the needful watery stores. Millions of longing eyes have watched their shifting course and changing forms. Ever and anon it has seemed as if their refreshing streams were about to descend, but, as if pent up, and restrained by an invisible hand, the clouds have refused to pour down the desired blessing: at length one point of the sky gathers darkness: a deep inky hue spreads over one-half the heavens: the wild birds begin to shriek and betake themselves to shelter: for a few moments an ominous death-like calm seems to reign: Nature appears to be listening in awful expectancy of the coming outburst: in another instant a dazzling flash of lightning is seen, followed by terrific rolls of thunder: a hurricane sweeps across the plains: sometimes uprooting massive trees in its course, and darkening the air with clouds of sand and dust: a deadly conflict seems to rage amongst the elements: the lightning is more brilliant: the crashes of the thunder more awful: yet the rain does not come. But the strife does not last long. Now isolated big drops begin to fall: then torrents of water pour down from the bursting clouds: driven along the wings of the storm, the rain sometimes appears like drifting cataracts, or oblique sheets of water. Speedily parched fields are inundated, and empty rivers swollen. All this takes place in less than an hour: then the storm abates, the darkness passes away, the sun once more shines forth: the atmosphere is cooled and purified, thirsty Nature is satisfied, and all creation seems to rejoice.”

[17]Before court-fee stamps came into use, attorneys were personally liable for fees payable to the court, and in default of payment they were punished with suspension.

Before court-fee stamps came into use, attorneys were personally liable for fees payable to the court, and in default of payment they were punished with suspension.

[18]The name given to a continuous supply ofGheedropping through seven courses at certain of the Hindoo ceremonies, such as a child’s first eating rice, at investiture with the sacred thread, and at marriage.

The name given to a continuous supply ofGheedropping through seven courses at certain of the Hindoo ceremonies, such as a child’s first eating rice, at investiture with the sacred thread, and at marriage.

[19]On one night in the month ofPhalguna lamp is kept burning in all Hindoo households, and if it is extinguished misfortunes are expected to happen.

On one night in the month ofPhalguna lamp is kept burning in all Hindoo households, and if it is extinguished misfortunes are expected to happen.

[20]The fear that a Hindoo feels lest he shall have no one to offer the customary libations to his manes and those of his ancestors is expressed in“Sakuntala.”King Dushyanta says:—“No son remains in King Dushyanta’s place”“To offer sacred homage to the dead”“Of Purus’ noble line: my ancestors”“Must drink these glistening tears the last libation”“A childless man can ever hope to make them.”Sir M. Monier-William’s Translation.

The fear that a Hindoo feels lest he shall have no one to offer the customary libations to his manes and those of his ancestors is expressed in“Sakuntala.”King Dushyanta says:—

“No son remains in King Dushyanta’s place”“To offer sacred homage to the dead”“Of Purus’ noble line: my ancestors”“Must drink these glistening tears the last libation”“A childless man can ever hope to make them.”

Sir M. Monier-William’s Translation.

[21]A local name for Durga: most towns in Bengal have some local deity representing Durga: at Krishnaghar the local deity is Ananda Maye.

A local name for Durga: most towns in Bengal have some local deity representing Durga: at Krishnaghar the local deity is Ananda Maye.

[22]Literally—“Were performing theshraddhaof Vedavyasa,”the reputed author of theMahabharata.

Literally—“Were performing theshraddhaof Vedavyasa,”the reputed author of theMahabharata.

[23]It was no uncommon thing formerly at great men’s houses for uninvited guests to attend in some numbers, solely for the purpose of creating a disturbance.

It was no uncommon thing formerly at great men’s houses for uninvited guests to attend in some numbers, solely for the purpose of creating a disturbance.

[24]One of the preliminary ceremonies of a Hindoo marriage, is for the bridegroom elect to put a thread on his right hand, on the day preceding the night of the marriage (a Hindoo marriage cannot take place before the evening twilight).

One of the preliminary ceremonies of a Hindoo marriage, is for the bridegroom elect to put a thread on his right hand, on the day preceding the night of the marriage (a Hindoo marriage cannot take place before the evening twilight).

[25]Kankan was the name of a Bengali poet: this name is assumed for the nonce by the poetaster.

Kankan was the name of a Bengali poet: this name is assumed for the nonce by the poetaster.

[26]Prahlad is ever a favourite with Hindoos: his story is told in the Vishnu Purana: there is a capital ballad on him in Miss Toru Dutt’s ‘Ballads of Hindustan.’ The story of Prahlad has been supposed to point to the gradual absorption into the Hindu system of the aboriginal tribes. The resistance long offered to that absorption, is supposed to be hinted at in the treatment of Prahlad by his Daitya parents.

Prahlad is ever a favourite with Hindoos: his story is told in the Vishnu Purana: there is a capital ballad on him in Miss Toru Dutt’s ‘Ballads of Hindustan.’ The story of Prahlad has been supposed to point to the gradual absorption into the Hindu system of the aboriginal tribes. The resistance long offered to that absorption, is supposed to be hinted at in the treatment of Prahlad by his Daitya parents.

[27]Repetitions of the name of Hari, or Vishnu, made with the beads of the Tulsi plant: the rosaries are of different lengths: the common one consists of 108 beads: a pandit once told me he had seen one of 100,000 beads.

Repetitions of the name of Hari, or Vishnu, made with the beads of the Tulsi plant: the rosaries are of different lengths: the common one consists of 108 beads: a pandit once told me he had seen one of 100,000 beads.

[28]Literally—“They see all round them only the yellow flower of the mustard plant”— a man at the point of death being supposed to see everything with a yellow tinge upon it.

Literally—“They see all round them only the yellow flower of the mustard plant”— a man at the point of death being supposed to see everything with a yellow tinge upon it.

[29]Literally—“To lose his drinking pot, and all for a cowrie”— the pot being either of block-tin, or of silver for holding drinking water, and carried by every Mussulman, and largely by Hindoos when moving about.

Literally—“To lose his drinking pot, and all for a cowrie”— the pot being either of block-tin, or of silver for holding drinking water, and carried by every Mussulman, and largely by Hindoos when moving about.

[30]TheKabiraj. means that the sick man should be taken to the banks of the Ganges, that he might die happily with his feet in the water. People are often taken to the river bank when very ill, and left in a small hut, which will be erected for them there, where, if they are rich enough to afford it, a Pandit is engaged to watch the pulse; and when the pulse becomes so feeble as to show death to be at hand, the Brahmin in attendance takes the sick person to the river and places the feet in the water: the sick person will then die happy in the full assurance of salvation. Death is often actually hastened by the zeal with which the relatives of sick persons hurry them to the river-side, or, if they are too far from a river, outside the house, for it is regarded as an happy augury if the sick man dies being able to think of the sacred waters or even speak of them with his latest breath. Indeed the phrase;“He died conscious”is practically equivalent to,“He died happy, in the full assurance of salvation.”Benares is regarded as so holy a place to die in that consciousness at death is not regarded as asine qua nonof a happy death: the mere fact of dying in Benares is of itself sufficient to ensure the feeling of happiness and assurance.

TheKabiraj. means that the sick man should be taken to the banks of the Ganges, that he might die happily with his feet in the water. People are often taken to the river bank when very ill, and left in a small hut, which will be erected for them there, where, if they are rich enough to afford it, a Pandit is engaged to watch the pulse; and when the pulse becomes so feeble as to show death to be at hand, the Brahmin in attendance takes the sick person to the river and places the feet in the water: the sick person will then die happy in the full assurance of salvation. Death is often actually hastened by the zeal with which the relatives of sick persons hurry them to the river-side, or, if they are too far from a river, outside the house, for it is regarded as an happy augury if the sick man dies being able to think of the sacred waters or even speak of them with his latest breath. Indeed the phrase;“He died conscious”is practically equivalent to,“He died happy, in the full assurance of salvation.”Benares is regarded as so holy a place to die in that consciousness at death is not regarded as asine qua nonof a happy death: the mere fact of dying in Benares is of itself sufficient to ensure the feeling of happiness and assurance.

[31]An evil spirit is supposed to depart in asirishseed thrown over the shoulder.

An evil spirit is supposed to depart in asirishseed thrown over the shoulder.

[32]“He is utterly unscrupulous”, literally:—“His orthodoxy is killing cows and making presents of shoes.”

“He is utterly unscrupulous”, literally:—“His orthodoxy is killing cows and making presents of shoes.”

[33]The wooden frame is here referred to in which the heads of goats are put to be cut off with one stroke of the broad sacrificial knife, with the eye of Kali on it, used for the purpose; the literal word is“The Bone Cutter.”

The wooden frame is here referred to in which the heads of goats are put to be cut off with one stroke of the broad sacrificial knife, with the eye of Kali on it, used for the purpose; the literal word is“The Bone Cutter.”

[34]Stri-Achar.— The name given to certain ceremonies which are gone through amongst the women of a household where a marriage is being celebrated, the object being to promote conjugal felicity: one of the ceremonies consists in the ladies of the family takingpánand betel in their hands and offering up prayers for the welfare of the bridegroom.

Stri-Achar.— The name given to certain ceremonies which are gone through amongst the women of a household where a marriage is being celebrated, the object being to promote conjugal felicity: one of the ceremonies consists in the ladies of the family takingpánand betel in their hands and offering up prayers for the welfare of the bridegroom.

[35]Ram Prasad was a popular poet who flourished at the same time as Bharat Chandra Raya, who was one of Maharajah Kishen Chandra’s ‘Five Jewels.’ Maharajah Kishen Chandra was Maharajah of Nuddea at the time of Lord Clive: he was a Sanscrit scholar, and a great patron of learning.

Ram Prasad was a popular poet who flourished at the same time as Bharat Chandra Raya, who was one of Maharajah Kishen Chandra’s ‘Five Jewels.’ Maharajah Kishen Chandra was Maharajah of Nuddea at the time of Lord Clive: he was a Sanscrit scholar, and a great patron of learning.

[36]Literally—“Before he had got as far as the initial mystic salutation to Ganesh, the sacred Om.”All business is commenced with this mystic invocation: it is written at the top of letters in the form of a crescent with a dot in the centre.

Literally—“Before he had got as far as the initial mystic salutation to Ganesh, the sacred Om.”All business is commenced with this mystic invocation: it is written at the top of letters in the form of a crescent with a dot in the centre.

[37]These questions were simply put to see if the patient was still conscious— see note 30.

These questions were simply put to see if the patient was still conscious— see note 30.

[38]To die conscious in the full possession of all his faculties is regarded as of supreme importance with a Hindoo, and as ensuring a happy hereafter; even though a Hindoo may not be dying in the waters of the sacred Ganges, if he is able to ask the question as he dies—“Is this the Ganges that I am dying in?”’tis enough: the priest in attendance will reply:“It is the Ganges.”

To die conscious in the full possession of all his faculties is regarded as of supreme importance with a Hindoo, and as ensuring a happy hereafter; even though a Hindoo may not be dying in the waters of the sacred Ganges, if he is able to ask the question as he dies—“Is this the Ganges that I am dying in?”’tis enough: the priest in attendance will reply:“It is the Ganges.”

[39]A place supposed to be famous for witchcraft. Some say it is an old name for Assam.

A place supposed to be famous for witchcraft. Some say it is an old name for Assam.

[40]One of the features of ashraddha. ceremony is the assembly of Pandits, who engage in a dispute more or less factitious, in the course of which a point arises when they all get so excited that they almost come to actual fisticuffs; an arbitrator then steps forward, and the excitement subsides as suddenly as it had arisen.

One of the features of ashraddha. ceremony is the assembly of Pandits, who engage in a dispute more or less factitious, in the course of which a point arises when they all get so excited that they almost come to actual fisticuffs; an arbitrator then steps forward, and the excitement subsides as suddenly as it had arisen.

[41]The point in the supposed argument is to create amusement amongst the by-standers by the difference in pronunciation of certain words by Pandits from different districts. The whole sentence is a jumble of more or less nonsense, designed to give the speakers credit with the audience for great learning. The ordinary arguments for discussion amongst Pandits who are adepts in the Nyaya Philosophy as taught in the Nuddea school are on the difference between objects perceived by the Senses and those perceived by the Intellect: it is GnanversusVidya. The discussion here is a humorous travesty.

The point in the supposed argument is to create amusement amongst the by-standers by the difference in pronunciation of certain words by Pandits from different districts. The whole sentence is a jumble of more or less nonsense, designed to give the speakers credit with the audience for great learning. The ordinary arguments for discussion amongst Pandits who are adepts in the Nyaya Philosophy as taught in the Nuddea school are on the difference between objects perceived by the Senses and those perceived by the Intellect: it is GnanversusVidya. The discussion here is a humorous travesty.

[42]Tales from theMahabharataand theRamayanaform almost the entire mental food of Bengal children.

Tales from theMahabharataand theRamayanaform almost the entire mental food of Bengal children.

[43]Jagat Sett was the famous banker of the Nawab Nazims of Bengal.

Jagat Sett was the famous banker of the Nawab Nazims of Bengal.

[44]The reference is to a story how each drop of blood as it fell from the DemonRaktabijproduced a new demon, and how Debi and her companions put their tongues out and licked up the blood.

The reference is to a story how each drop of blood as it fell from the DemonRaktabijproduced a new demon, and how Debi and her companions put their tongues out and licked up the blood.

[45]The reference is to an old story about a joint-family: there were four sons-in-law in the family of whom Dhananjayas was one. Efforts were constantly made to annoy them to get them to leave, and three went because their feelings were offended. Dhananjayas would not go until he was actually beaten.

The reference is to an old story about a joint-family: there were four sons-in-law in the family of whom Dhananjayas was one. Efforts were constantly made to annoy them to get them to leave, and three went because their feelings were offended. Dhananjayas would not go until he was actually beaten.

[46]It is a very common practice in India to give earnest-money in advance, when making any arrangement with a small tradesman; it is commonly asked for with the excuse of buying materials, but the idea really is that of binding or closing a bargain.

It is a very common practice in India to give earnest-money in advance, when making any arrangement with a small tradesman; it is commonly asked for with the excuse of buying materials, but the idea really is that of binding or closing a bargain.

[47]This proverb practically means that gentlemen are doing menial acts, while beggars are riding on horseback.

This proverb practically means that gentlemen are doing menial acts, while beggars are riding on horseback.

[48]“Seven”seems a favourite number when reference is made to wealth.“The Wealth of Seven Kings”is a favourite expression in Bengali Fairy Tales.“Ten”in Bengali seems to be used for the whole world, as“Five”in Sanskrit.“Dash Jan”—“Ten people”in Bengali means everybody.

“Seven”seems a favourite number when reference is made to wealth.“The Wealth of Seven Kings”is a favourite expression in Bengali Fairy Tales.

“Ten”in Bengali seems to be used for the whole world, as“Five”in Sanskrit.

“Dash Jan”—“Ten people”in Bengali means everybody.

[49]It is regarded as of evil omen to call a man back when he has just started anywhere.

It is regarded as of evil omen to call a man back when he has just started anywhere.

[50]The indigenous village schools used to be noted for the severity of discipline in vogue there: various stories are told of the ingenuity of the village school-masters in devising ever-fresh punishment. One punishment was adopted from the illustrations of Bala Krishna, who is generally represented as kneeling on one knee holding something in his right hand, and something on his head; the poor boy who was to be punished was made to kneel on one knee, and hold a brick in his upturned hand.

The indigenous village schools used to be noted for the severity of discipline in vogue there: various stories are told of the ingenuity of the village school-masters in devising ever-fresh punishment. One punishment was adopted from the illustrations of Bala Krishna, who is generally represented as kneeling on one knee holding something in his right hand, and something on his head; the poor boy who was to be punished was made to kneel on one knee, and hold a brick in his upturned hand.

[51]Literally—“Day and night there were cries of ‘Let us eat,’ ‘Let us eat’— To-day we will eat the elephants out of the elephant stables, and to-morrow the horses out of their stalls.”The reference is to the popular stories current in Bengal about theRakshashasandRakshashis, the ogres and ogresses of our English childhood.

Literally—“Day and night there were cries of ‘Let us eat,’ ‘Let us eat’— To-day we will eat the elephants out of the elephant stables, and to-morrow the horses out of their stalls.”

The reference is to the popular stories current in Bengal about theRakshashasandRakshashis, the ogres and ogresses of our English childhood.

[52]Literally—“Day and night are still with us.”— The idea seems to be that the Universe is still in its place, and that there is still justice in the earth; the popular tradition apparently being that justice is gradually disappearing from the earth.

Literally—“Day and night are still with us.”— The idea seems to be that the Universe is still in its place, and that there is still justice in the earth; the popular tradition apparently being that justice is gradually disappearing from the earth.

[53]The reference is to a rich merchant, who, having on one of his journeys seen Durga sitting in the form of a woman on a lotus, in the sea off Ceylon, was punished with solitary confinement for some time; he was at length released through his son’s efforts and returned home with all his wealth.

The reference is to a rich merchant, who, having on one of his journeys seen Durga sitting in the form of a woman on a lotus, in the sea off Ceylon, was punished with solitary confinement for some time; he was at length released through his son’s efforts and returned home with all his wealth.

[54]Literally—“Their luck is a covering of leaves,”— the idea being that as leaves are easily blown about, so any slight circumstances may cause an Englishman’s luck to turn: he may be in bad luck at one moment, but he will be in good luck the next moment.

Literally—“Their luck is a covering of leaves,”— the idea being that as leaves are easily blown about, so any slight circumstances may cause an Englishman’s luck to turn: he may be in bad luck at one moment, but he will be in good luck the next moment.

[55]There is a reference here to a popular belief that Ravan’s funeral pile is ever blazing and in Bengal people closing their ears can imagine that they hear the sound of the blazing and crackling, just as children in England imagine they can hear the sound of the ocean waves that encircle the island, when they apply a shell to the ear.

There is a reference here to a popular belief that Ravan’s funeral pile is ever blazing and in Bengal people closing their ears can imagine that they hear the sound of the blazing and crackling, just as children in England imagine they can hear the sound of the ocean waves that encircle the island, when they apply a shell to the ear.

[56]“Don’t talk to me of Khod-kast and Pai-kast: I will make them all Ek-kast.”The remark shows utter ignorance on the part of Matilall of terms used in connection with landed property in Bengal. Khod-kast is a cultivator who cultivates his own land: Pai-kast is one who cultivates land for another: Ek-kast is simply a term invented by Matilall, and would mean one who cultivates for one.

“Don’t talk to me of Khod-kast and Pai-kast: I will make them all Ek-kast.”

The remark shows utter ignorance on the part of Matilall of terms used in connection with landed property in Bengal. Khod-kast is a cultivator who cultivates his own land: Pai-kast is one who cultivates land for another: Ek-kast is simply a term invented by Matilall, and would mean one who cultivates for one.

[57]These are all signs of poverty in the East: oil has always been regarded in the East as a sign of prosperity, and we find it constantly referred to in the Hebrew Bible—“It is like the precious ointment upon the head.”The absence of oil on the head is a distinct mark of poverty in the East. A thin stomach would also be regarded as a sign of poverty in a country like Bengal, especially where“The fair round belly”of Shakespeare, and“The front like the front of Ganesh”of the Bengali, is regarded as a mark of prosperity. A good story is told of an Indian client who had full confidence in the English barrister to whom he had entrusted his case because he was a very fat individual.

These are all signs of poverty in the East: oil has always been regarded in the East as a sign of prosperity, and we find it constantly referred to in the Hebrew Bible—“It is like the precious ointment upon the head.”

The absence of oil on the head is a distinct mark of poverty in the East. A thin stomach would also be regarded as a sign of poverty in a country like Bengal, especially where“The fair round belly”of Shakespeare, and“The front like the front of Ganesh”of the Bengali, is regarded as a mark of prosperity. A good story is told of an Indian client who had full confidence in the English barrister to whom he had entrusted his case because he was a very fat individual.

[58]There is a reference here to a story, found in the Puranas, a familiar child’s tale in Bengal, of a sage who was disturbed in his quiet meditation by seeing a cat pursuing a mouse: he turned the mouse into a tiger that it might escape from the cat, but he very speedily had to turn the tiger back into a mouse again, as the beast was about to attack and kill him.

There is a reference here to a story, found in the Puranas, a familiar child’s tale in Bengal, of a sage who was disturbed in his quiet meditation by seeing a cat pursuing a mouse: he turned the mouse into a tiger that it might escape from the cat, but he very speedily had to turn the tiger back into a mouse again, as the beast was about to attack and kill him.

[59]Many are the stories told of the wariness of the Indian crow.

Many are the stories told of the wariness of the Indian crow.

[60]There is a beautiful figure taken from a large tree in“Sakuntala;”in reference to a king’s responsibilities, it is said:—“Honour to him who labours day by day”“For the world’s weal, forgetful of his own,”“Like some tall tree that with its stately head”“Endures the solar beam, while underneath”“It yields refreshing shelter to the weary.”Sir M. Monier-William’s Translation.

There is a beautiful figure taken from a large tree in“Sakuntala;”in reference to a king’s responsibilities, it is said:—

“Honour to him who labours day by day”“For the world’s weal, forgetful of his own,”“Like some tall tree that with its stately head”“Endures the solar beam, while underneath”“It yields refreshing shelter to the weary.”

Sir M. Monier-William’s Translation.

[61]The Harinbati was at one time the place where prisoners used to poundsoorkey, and the phrase“Go to the Harinbati”is still used in Bengal as equivalent to“Go to jail.”

The Harinbati was at one time the place where prisoners used to poundsoorkey, and the phrase“Go to the Harinbati”is still used in Bengal as equivalent to“Go to jail.”

[62]It is a common tradition that if this expression is whispered in the ear of any one snoring three times, the snoring will cease.

It is a common tradition that if this expression is whispered in the ear of any one snoring three times, the snoring will cease.

[63]The reference is to the stories told of a brother of Ravan who was famous as a great sleeper: he is said to have slept the whole year, except on one day, when he would wake, and eat a hearty meal of some thousand animals: his name is taken from the tradition that his ears were as large as water jars.

The reference is to the stories told of a brother of Ravan who was famous as a great sleeper: he is said to have slept the whole year, except on one day, when he would wake, and eat a hearty meal of some thousand animals: his name is taken from the tradition that his ears were as large as water jars.

[64]The first salutation of a Brahman is in the form of a blessing: his hands are held out before him, palms upward: his second salutation is the ordinary one with hands folded together against his forehead, the fingers upwards: this is after his first salutation has been acknowledged.

The first salutation of a Brahman is in the form of a blessing: his hands are held out before him, palms upward: his second salutation is the ordinary one with hands folded together against his forehead, the fingers upwards: this is after his first salutation has been acknowledged.

[65]The story of these two is found in the Bhagavadgita, which, with the Chandi or Hymn to Durga, forms the favourite reading of the class of Pundits. Many Brahmins make a living as itinerary readers of the Bhagavadgita, orRamayana: they halt for weeks at a time at various places, and erect a temporary booth, where they read and explain to all who may come to hear them: at the end of a course of reading they are presented with presents: one man in Patna is reputed to make as much as five hundred rupees for one course of reading theRamayanawhich may take him about six weeks.

The story of these two is found in the Bhagavadgita, which, with the Chandi or Hymn to Durga, forms the favourite reading of the class of Pundits. Many Brahmins make a living as itinerary readers of the Bhagavadgita, orRamayana: they halt for weeks at a time at various places, and erect a temporary booth, where they read and explain to all who may come to hear them: at the end of a course of reading they are presented with presents: one man in Patna is reputed to make as much as five hundred rupees for one course of reading theRamayanawhich may take him about six weeks.

[66]One of the verses I have referred to in note 12.“The Song of the Gambler,”runs:—“The gambler hurries to the gaming table,”“To-day I’ll win, he thinks in his excitement,”“The dice inflame his greed, his hopes mount higher,”“He leaves his winnings all with his opponent.”

One of the verses I have referred to in note 12.“The Song of the Gambler,”runs:—

“The gambler hurries to the gaming table,”“To-day I’ll win, he thinks in his excitement,”“The dice inflame his greed, his hopes mount higher,”“He leaves his winnings all with his opponent.”

[67]The reference seems to be to the last of the divisions of theMahabharata: the divisions are calledParba.

The reference seems to be to the last of the divisions of theMahabharata: the divisions are calledParba.

[68]Literally—“He is sharp enough in theburi, but blind in thekahan,”— aburiis equal to 20 cowries: akahanto 1,600 cowries.

Literally—“He is sharp enough in theburi, but blind in thekahan,”— aburiis equal to 20 cowries: akahanto 1,600 cowries.

[69]It is a popular tradition that Valmiki, the author of theRamayana, wrote his famous epic before Ram was born: thus the expression practically means:“It was a foregone conclusion.”

It is a popular tradition that Valmiki, the author of theRamayana, wrote his famous epic before Ram was born: thus the expression practically means:“It was a foregone conclusion.”

[70]There is a popular tradition about a small bird, called in Bengal the Chátak, which sings in the hot weather months: the tradition is that it drinks only rain-water, and that its song is a cry to Heaven for rain: this is only one of the many traditions pointing to the eagerness with which in India the annual rains are expected. The bird is a small black-plumaged bird, and its cry exactly resembles“Phatik Jal,”which the people interpret as“Sphatik Jal,”:“Water clear as crystal.”It is supposed to drink with its beak raised in the air; a synonym for an anxious man is—“He is like a Chátak.”

There is a popular tradition about a small bird, called in Bengal the Chátak, which sings in the hot weather months: the tradition is that it drinks only rain-water, and that its song is a cry to Heaven for rain: this is only one of the many traditions pointing to the eagerness with which in India the annual rains are expected. The bird is a small black-plumaged bird, and its cry exactly resembles“Phatik Jal,”which the people interpret as“Sphatik Jal,”:“Water clear as crystal.”It is supposed to drink with its beak raised in the air; a synonym for an anxious man is—“He is like a Chátak.”

[71]Kankan, the name of the poet, the author of the Bengali Version of the Chandi, or Hymn to Durga: in the poetical effusion in the Tale the poetaster assumes the name of Kankan. Valmiki, the reputed author of theRamayana. Vyasa, the reputed author of theMahabharat.

Kankan, the name of the poet, the author of the Bengali Version of the Chandi, or Hymn to Durga: in the poetical effusion in the Tale the poetaster assumes the name of Kankan. Valmiki, the reputed author of theRamayana. Vyasa, the reputed author of theMahabharat.

[72]A reference to the popular tradition how Hanuman won from Ravan’s wife the arrow presented by Brahma to Ravan, and how Hanuman presented it to Ram for Ravan’s destruction.

A reference to the popular tradition how Hanuman won from Ravan’s wife the arrow presented by Brahma to Ravan, and how Hanuman presented it to Ram for Ravan’s destruction.

[73]The wearing of charms is very common amongst all classes in Bengal: it is still a matter of popular belief that sickness may be cured, and harm averted, by their use. The actual charm is often a piece of bark on which a sacred text is written: this is folded in paper into a very small compass and is worn on a delicate silk string round the neck, or round the arm.

The wearing of charms is very common amongst all classes in Bengal: it is still a matter of popular belief that sickness may be cured, and harm averted, by their use. The actual charm is often a piece of bark on which a sacred text is written: this is folded in paper into a very small compass and is worn on a delicate silk string round the neck, or round the arm.

[74]The author had doubtless read the lines in ‘Hamlet’:—

The author had doubtless read the lines in ‘Hamlet’:—

“Let the candied tongue lick absurd pomp,”“And crook the pregnant hinges of the knee,”“Where thrift may follow fawning.”

[75]In Hindu Philosophy, the name given to the third and lowest of the inherent natural qualities of man,— isTamas— Gloom or Darkness.

In Hindu Philosophy, the name given to the third and lowest of the inherent natural qualities of man,— isTamas— Gloom or Darkness.

[76]The most profound salutation that a Hindu can make, and one that denotes absolute devotion of a man’s whole body to the service of another, is one“with the eight members”: the members on which Hindus make religious marks,— the two hands, the chest, the forehead, the two eyes, the throat, and the middle of the back.

The most profound salutation that a Hindu can make, and one that denotes absolute devotion of a man’s whole body to the service of another, is one“with the eight members”: the members on which Hindus make religious marks,— the two hands, the chest, the forehead, the two eyes, the throat, and the middle of the back.

[77]Women keep their money tied up in a corner of theirsaris: the expression here means literally“the riches of your skirt”; men keep their money in a small bag stitched into their waist cloths.

Women keep their money tied up in a corner of theirsaris: the expression here means literally“the riches of your skirt”; men keep their money in a small bag stitched into their waist cloths.

[78]No orthodox Hindu will commence any undertaking of importance, and some will not undertake even a short journey, without having first ascertained whether the day will be an auspicious one or not. The family Guru will be consulted; and even when an auspicious day has been fixed, the ladies of thezenanawill always insist upon the observance of certain ceremonies. A gentleman of position, when inviting a guest to visit him, will often send him by special messenger a slip of paper with the auspicious days for his journey written down by his Guru either in Sanskrit, or in the current language of the district.

No orthodox Hindu will commence any undertaking of importance, and some will not undertake even a short journey, without having first ascertained whether the day will be an auspicious one or not. The family Guru will be consulted; and even when an auspicious day has been fixed, the ladies of thezenanawill always insist upon the observance of certain ceremonies. A gentleman of position, when inviting a guest to visit him, will often send him by special messenger a slip of paper with the auspicious days for his journey written down by his Guru either in Sanskrit, or in the current language of the district.

[79]Shuka was the author of the Commentary on the Vedas, and has sometimes been identified as Vishnu himself: he is said to have been the only one amongst many hundred millions of Hindoos who ever obtained perfect Nirvana: that is complete absorption into the Deity: the full expression is“Nirvana Mukti,”that is, Redemption, a salvation which consists in perfect absorption into the Deity.

Shuka was the author of the Commentary on the Vedas, and has sometimes been identified as Vishnu himself: he is said to have been the only one amongst many hundred millions of Hindoos who ever obtained perfect Nirvana: that is complete absorption into the Deity: the full expression is“Nirvana Mukti,”that is, Redemption, a salvation which consists in perfect absorption into the Deity.

[80]There are several plays upon words in this concluding passage of the book: in this particular passage the word ‘Pani’ is used both for ’Hand‘ and for ‘Wife’: it came to be used in the latter secondary sense because one of the ceremonies, rendering a Hindu marriage legitimate, is the ceremony in which the bridegroom takes the bride by the hand. The use of words and phrases capable of a double meaning, is very common in Sanskrit writings.

There are several plays upon words in this concluding passage of the book: in this particular passage the word ‘Pani’ is used both for ’Hand‘ and for ‘Wife’: it came to be used in the latter secondary sense because one of the ceremonies, rendering a Hindu marriage legitimate, is the ceremony in which the bridegroom takes the bride by the hand. The use of words and phrases capable of a double meaning, is very common in Sanskrit writings.

[81]According to a not uncommon custom of ending stories in Bengal, the author ends his story with the first lines of a song, which in full is:—“Thus my story endeth,”“The Natiya thorn withereth:”“Why, oh Natiya thorn, dost wither?”“Why does thy cow on me browse?”“Why, O cow, dost thou browse?”“Why does thy neat herd not tend me?”“Why, O neat herd does not tend the cow?”“Why does thy daughter-in-law not give me rice?”“Why, O daughter-in-law, dost not give rice?”“Why does my child cry?”“Why, O child, dost thou cry?”“Why, O ant, dost thou bite?”“Koot, koot, koot.”

According to a not uncommon custom of ending stories in Bengal, the author ends his story with the first lines of a song, which in full is:—

“Thus my story endeth,”“The Natiya thorn withereth:”“Why, oh Natiya thorn, dost wither?”“Why does thy cow on me browse?”“Why, O cow, dost thou browse?”“Why does thy neat herd not tend me?”“Why, O neat herd does not tend the cow?”“Why does thy daughter-in-law not give me rice?”“Why, O daughter-in-law, dost not give rice?”“Why does my child cry?”“Why, O child, dost thou cry?”“Why, O ant, dost thou bite?”“Koot, koot, koot.”

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