APPENDIX.

Note A.

OBSERVANCES AND RITES DURING PREGNANCY.

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 Achal of her Saree[128] 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.

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 Madoolee (a very small casket made of gold, silver, or copper), containing some flowers previously consecrated to Baba Thacoor[129] and to drink daily until her delivery a few drops of holy water after touching it with the Madoolee.

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 sometimes to cause an untimely death. She must continue to observe many precautions until her accouchement is completed.

In the fifth month of her pregnancy takes place her Kacha Shád.[130] 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 Bhájá Shád, 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 Methais and other sweetmeats; in the ninth month, the Paunchámrita[131] ceremony is held, when she is made to wear a red-bordered Akhanda 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.

On the celebration of Paunchámrita 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 Shád, 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, 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 cottahs, 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.

To return to the grand final Shád, on the day appointed an awning is put up over the court-yard of the house. Palkees 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 Palkee 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.

On such occasions, females are allowed to have some amusement or támáshá, 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 Panchálleys 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 paun or betel are freely distributed among them. They sit on benches or chairs, or squat down barefooted on forash bichana (a clean white sheet), and enjoy the támáshá 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 Kabees (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.

About four o'clock in the afternoon, when almost all the guests are assembled together, long parallel rows of pirays, 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, by way of distinction, is painted white with rice paste (álpáná) with appropriate devices. Adorned with ornaments of glittering gold, bedecked with precious stones, and dressed in an embroidered Benares Saree, 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 conch 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, loochee, kachoory, papur (flour fried with ghee) in the shape of cháppátees, 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 first. 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 Palkee.[132]

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 first, 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 first Palkee that comes in their way, regardless alike of their sex and the rules of decorum. If 100 families are invited, about ten Palkees are retained. Hackney carriages are sometimes substituted in place of Palkees, 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 recherché 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 Lukxmee (goddess of prosperity,) hence they put on pairs of solid massive silver malls 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 grindstone 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 chick, sittahaur, táráháur, seetee, tabij, bajoo, jasum, nabaruttun taga, 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[133] of from seven to nine rows, and costly bijouteries of modern style, have superseded the old-fashioned solid gold Bhawootees and Taurs. 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.

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 penchant 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 Gote, weighing over 4 lbs., worth about 3,000 Rupees.

In Bengal little children are seen with gold ornaments on their persons[134] 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 vath (christening), i. e., at 6 months of age for a male and 7 months for a female child.

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 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.

Note B.

THE GODDESS SOOBACHINEE.

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 lame 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 Soobachinee, appeared to her in a dream, and, giving her hopes of consolation and better luck for the future, eventually advised her to perform the worship of the goddess Soobachinee. 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 homa (burnt offering) which expiates all sin, the holy water being sprinkled on the feathers of the stolen lame 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 lame 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.

Note C.

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. e., 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 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[135] 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.

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."

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 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."

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."

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:

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 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?'"

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.

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 rishi or saint, inasmuch as he totally abstained from the use of either wine or meat.

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 Munees and Rishis, 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 áshrums, 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 delusion, and thrown on the subject a great body of light, which the progress of Western knowledge is daily increasing.

Note D.

THE BAMACHAREE FOLLOWERS OF KALI.

In some parts of Bengal and Assam, there still exists a sect of Hindoos, known by the name of Bámáchárees, or the followers of the female energy, who practise a series of Poornabishaka 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 mantra. 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.

FOOTNOTES:

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.