From the Caves and Jungles of Hindostan Part 8

Personally, I know several young Brahmans, who, having brilliantly pa.s.sed the university examinations in England, have had to submit to the most repulsive conditions of purification on their return home; these purifications consisting chiefly in shaving off half their moustaches and eyebrows, crawling in the dust round paG.o.das, clinging during long hours to the tail of a sacred cow, and, finally, swallowing the excrements of this cow. The latter ceremony is called "Pancha-Gavya,"

literally, the five products of the cow: milk, curds, b.u.t.ter, etc.

The voyage over Kalapani, the black water, that is to say the sea, is considered the worst of all the sins. A man who commits it is considered as polluting himself continually, from the first moment of his going on board the bellati (foreign) ship.

Only a few days ago a friend of ours, who is an LL.D., had to undergo this "purgation," and it nearly cost him his reason. When we remonstrated with him, pointing out that in his case it was simply foolish to submit, he being a materialist by conviction and not caring a straw for Brahmanism, he replied that he was bound to do so for the following reasons:

"I have two daughters," he explained, "one five, the other six years old. If I do not find a husband for the eldest of them in the course of the coming year, she will grow too old to get married, n.o.body will think of espousing her. Suppose I suffer my caste to excommunicate me, both my girls will be dishonored and miserable for the rest of their lives.

Then, again, I must take into consideration the superst.i.tions of my old mother. If such a misfortune befell me, it would simply kill her....."

But why should he not free himself from every bond to Brahmanism and caste? Why not join, once for all, the ever-growing community of men who are guilty of the same offence? Why not ask all his family to form a colony and join the civilization of the Europeans?

All these are very natural questions, but unfortunately there is no difficulty in finding reasons for answering them in the negative.

There were thirty-two reasons given why one of Napoleon's marshals refused to besiege a certain fortress, but the first of these reasons was the absence of gunpowder, and so it excluded the necessity of discussing the remaining thirty-one. Similarly the first reason why a Hindu cannot be Europeanized is quite sufficient, and does not call for any additional ones. This reason is that by doing so a Hindu would not improve his position. Were he such an adept of science as to rival Tyndall, were he such a clever politician as to eclipse the genius of Disraeli and Bismarck, as soon as he actually had given up his caste and kinsmen, he would indubitably find himself in the position of Mahomet's coffin; metaphorically speaking, he would hang half-way between the earth and the sky.

It would be an utter injustice to suppose that this state of things is the result of the policy of the English Government; that the said Government is afraid of giving a chance to natives who may be suspected of being hostile to the British rule. In reality, the Government has little or nothing to do with it. This state of things must be attributed entirely to the social ostracism, to the contempt felt by a "superior"

for an "inferior" race, a contempt deeply rooted in some members of the Anglo-Indian society and displayed at the least provocation.

This question of racial "superiority" and "inferiority" plays a more important part than is generally believed, even in England.

Nevertheless, the natives (Mussulmans included) do not deserve contempt, and so the gulf between the rulers and the ruled widens with every year, and long centuries would not suffice to fill it up.

I have to dwell upon all this to give my readers a clear idea on the subject. And so it is no wonder the ill-fated Hindus prefer temporary humiliations and the physical and moral sufferings of the "purification," to the prospect of general contempt until death. These were the questions we discussed with the Brahmans during the two hours before dinner.

Dining with foreigners and people belonging to different castes is, no doubt, a dangerous breach of Manu's sacred precepts. But this time, for once, it was easily explained. First, the stout Patel, our host, was the head of his caste, and so was beyond the dread of excommunication; secondly, he had already taken all the prescribed and advisable precautions against being polluted by our presence. He was a free-thinker in his own way, and a friend of Gulab-Lal-Sing, and so he rejoiced at the idea of showing us how much skillful sophistry and strategical circ.u.mspection can be used by adroit Brahmans to avoid the law in some circ.u.mstances, while adhering at the same time to its dead letter. Besides, our good-natured, well-favored host evidently desired to obtain a diploma from our Society, being well aware that the collector of his district was enrolled amongst our members.

These, at any rate, were the explanations of our Babu when we expressed our astonishment; so it was our concern to make the most of our chance, and to thank Providence for this rare opportunity. And this we accordingly did.

Hindus take their food only twice a day, at ten o'clock in the morning and at nine in the evening. Both meals are accompanied by complicated rites and ceremonies. Even very young children are not allowed to eat at odd times, eating without the prescribed performance of certain exorcisms being considered a sin. Thousands of educated Hindus have long ceased to believe in all these superst.i.tious customs, but, nevertheless, they are daily practised.

Sham Rao Bahunathji, our host, belonged to the ancient caste of Patarah Prabhus, and was very proud of his origin. Prabhu means lord, and this caste descends from the Kshatriyas. The first of them was Ashvapati (700 B.C.), a lineal descendant of Rama and Prithu, who, as is stated in the local chronology, governed India in the Dvapara and Treta Yugas, which is a good while ago! The Patarah Prabhus are the only caste within which Brahmans have to perform certain purely Vedic rites, known under the name of the "Kshatriya rites." But this does not prevent their being Patans, instead of Patars, Patan meaning the fallen one. This is the fault of King Ashvapati. Once, when distributing gifts to holy anchorites, he inadvertently forgot to give his due to the great Bhrigu.

The offended prophet and seer declared to him that his reign was drawing near its end, and that all his posterity would perish. The king, throwing himself on the ground, implored the prophet's pardon. But his curse had worked its fulfilment already. All that he could do to stop the mischief consisted in a solemn promise not to let the king's descendants disappear completely from the earth. However, the Patars soon lost their throne and their power. Since then they have had to "live by their pens," in the employment of many successive governments, to exchange their name of Patars for Patans, and to lead a humbler life than many of their late subjects. Happily for our talkative Amphitryon, his forefathers became Brahmans, that is to say "went through the golden cow."

The expression "to live by their pens" alludes, as we learned later on, to the fact of the Patans occupying all the small Government posts in the Bombay Presidency, and so being dangerous rivals of the Bengali Babus since the time of British rule. In Bombay the Patan clerks reach the considerable figure of five thousand. Their complexion is darker than the complexion of Konkan Brahmans, but they are handsomer and brighter. As to the mysterious expression, "went through the golden cow," it ill.u.s.trates a very curious custom. The Kshatriyas, and even the much-despised Shudras, may become a sort of left-hand Brahmans. This metamorphosis depends on the will of the real Brahmans, who may, if they like, sell this right for several hundreds or thousands of cows. When the gift is accomplished, a model cow, made of pure gold, is erected and made sacred by the performance of some mystical ceremonies. The candidate must now crawl through her hollow body three times, and thus is transformed into a Brahman. The present Maharaja of Travankor, and even the great Raja of Benares, who died recently, were both Shudras who acquired their rights in this manner. We received all this information and a notion of the legendary Patar chronicle from our obliging host.

Having announced that we must now get ready for dinner, he disappeared in the company of all the gentlemen of our party. Being left to ourselves, Miss X---- and I decided to have a good look at the house whilst it was empty. The Babu, being a downright, modern Bengali, had no respect for the religious preparations for dinner, and chose to accompany us, proposing to explain to us all that we should otherwise fail to understand.

The Prabhu brothers always live together, but every married couple have separate rooms and servants of their own. The habitation of our host was very s.p.a.cious. There were small several bungalows, occupied by his brothers, and a chief building containing rooms for visitors, the general dining-room, a lying-in ward, a small chapel with any number of idols, and so on. The ground floor, of course, was surrounded by a verandah pierced with arches leading to a huge hall. All round this hall were wooden pillars adorned with exquisite carving. For some reason or other, it struck me that these pillars once belonged to some palace of the "dead town." On close examination I only grew more convinced that I was right. Their style bore no traces of Hindu taste; no G.o.ds, no fabulous monster animals, only arabesques and elegant leaves and flowers of nonexistent plants. The pillars stood very close to each other, but the carvings prevented them from forming an uninterrupted wall, so that the ventilation was a little too strong. All the time we spent at the dinner table miniature hurricanes whistled from behind every pillar, waking up all our old rheumatisms and toothaches, which had peacefully slumbered since our arrival in India.

The front of the house was thickly covered with iron horseshoes--the best precaution against evil spirits and evil eyes.

At the foot of a broad, carved staircase we came across a couch or a cradle, hung from the ceiling by iron chains. I saw somebody lying on it, whom, at first sight, I mistook for a sleeping Hindu, and was going to retreat discreetly, but, recognizing my old friend Hanuman, I grew bold and endeavored to examine him. Alas! the poor idol possessed only a head and neck, the rest of his body was a heap of old rags.

On the left side of the verandah there were many more lateral rooms, each with a special destination, some of which I have mentioned already.

The largest of these rooms was called "vattan," and was used exclusively by the fair s.e.x. Brahman women are not bound to spend their lives under veils, like Mussulman women, but still they have very little communication with men, and keep aloof. Women cook the men's food, but do not dine with them. The elder ladies of the family are often held in great respect, and husbands sometimes show a shy courteousness towards their wives, but still a woman has no right to speak to her husband before strangers, nor even before the nearest relations, such as her sisters and her mother.

As to the Hindu widows, they really are the most wretched creatures in the whole world. As soon as a woman's husband dies she must have her hair and her eyebrows shaven off. She must part with all her trinkets, her earrings, her nose jewels, her bangles and toe-rings. After this is done she is as good as dead. The lowest outcast would not marry her. A man is polluted by her slightest touch, and must immediately proceed to purify himself. The dirtiest work of the household is her duty, and she must not eat with the married women and the children. The "sati," the burning of the widows, is abolished, but Brahmans are clever managers, and the widows often long for the sati.

At last, having examined the family chapel, full of idols, flowers, rich vases with burning incense, lamps hanging from its ceiling, and aromatic herbs covering its floor, we decided to get ready for dinner. We carefully washed ourselves, but this was not enough, we were requested to take off our shoes. This was a somewhat disagreeable surprise, but a real Brahmanical supper was worth the trouble.

However, a truly amazing surprise was still in store for us.

On entering the dining-room we stopped short at the entrance--both our European companions were dressed, or rather undressed, exactly like Hindus! For the sake of decency they kept on a kind of sleeveless knitted vest, but they were barefooted, wore the snow-white Hindu dhutis (a piece of muslin wrapped round to the waist and forming a petticoat), and looked like something between white Hindus and Constantinople garcons de bains. Both were indescribably funny, I never saw anything funnier. To the great discomfiture of the men, and the scandal of the grave ladies of the house, I could not restrain myself, but burst out laughing. Miss X----blushed violently and followed my example.

A quarter of an hour before the evening meal every Hindu, old or young, has to perform a "puja" before the G.o.ds. He does not change his clothes, as we do in Europe, but takes off the few things he wore during the day.

He bathes by the family well and loosens his hair, of which, if he is a Mahratti or an inhabitant of the Dekkan, he has only one long lock at the top of his shaven head. To cover the body and the head whilst eating would be sinful. Wrapping his waist and legs in a white silk dhuti, he goes once more to salute the idols and then sits down to his meal.----

But here I shall allow myself to digress. "Silk possesses the property of dismissing the evil spirits who inhabit the magnetic fluids of the atmosphere," says the Mantram, book v., verse 23. And I cannot help wondering whether this apparent superst.i.tion may not contain a deeper meaning. It is difficult, I own, to part with our favorite theories about all the customs of ancient heathendom being mere ignorant superst.i.tions. But have not some vague notions of these customs being founded originally on a true knowledge of scientific principles found their way amongst European scientific circles? At first sight the idea seems untenable. But why may we not suppose that the ancients prescribed this observance in the full knowledge that the effect of electricity upon the organs of digestion is truly beneficial? People who have studied the ancient philosophy of India with a firm resolve to penetrate the hidden meaning of its aphorisms have for the most part grown convinced that electricity and its effects were known to a considerable extent to some philosophers, as, for instance, to Patanjali. Charaka and Sushruta had pro-pounded the system of Hippocrates long before the time of him who in Europe is supposed to be the "father of medicine." The Bhadrinath temple of Vishnu possesses a stone bearing evident proof of the fact that Surya-Sidhanta knew and calculated the expansive force of steam many centuries ago. The ancient Hindus were the first to determine the velocity of light and the laws of its reflection; and the table of Pythagoras and his celebrated theorem of the square of hypotenuse are to be found in the ancient books of Jyotisha. All this leads us to suppose that ancient Aryans, when inst.i.tuting the strange custom of wearing silk during meals, had something serious in view, more serious, at all events, than the "dismissing of demons."

Having entered the "refectory," we immediately noticed what were the Hindu precautions against their being polluted by our presence. The stone floor of the hall was divided into two equal parts. This division consisted of a line traced in chalk, with Kabalistic signs at either end. One part was destined for the host's party and the guests belonging to the same caste, the other for ourselves. On our side of the hall there was yet a third square to contain Hindus of a different caste. The furniture of the two bigger squares was exactly similar. Along the two opposite walls there were narrow carpets spread on the floor, covered with cushions and low stools. Before every occupant there was an oblong on the bare floor, traced also with chalk, and divided, like a chess board, into small quadrangles which were destined for dishes and plates.

Both the latter articles were made of the thick strong leaves of the butea frondosa: larger dishes of several leaves pinned together with thorns, plates and saucers of one leaf with its borders turned up.

All the courses of the supper were already arranged on each square; we counted forty-eight dishes, containing about a mouthful of forty-eight different dainties. The materials of which they were composed were mostly terra incognita to us, but some of them tasted very nice. All this was vegetarian food. Of meat, fowl, eggs and fish there appeared no traces. There were chutneys, fruit and vegetables preserved in vinegar and honey, panchamrits, a mixture of pampello-berries, tamarinds, cocoa milk, treacle and olive oil, and kushmer, made of radishes, honey and flour; there were also burning hot pickles and spices. All this was crowned with a mountain of exquisitely cooked rice and another mountain of chapatis, which are something like brown pancakes. The dishes stood in four rows, each row containing twelve dishes; and between the rows burned three aromatic sticks of the size of a small church taper.

Our part of the hall was brightly lit with green and red candles. The chandeliers which held these candles were of a very queer shape. They each represented the trunk of a tree with a seven-headed cobra wound round it. From each of the seven mouths rose a red or a green wax candle of spiral form like a corkscrew. Draughts blowing from behind every pillar fluttered the yellow flames, filling the roomy refectory with fantastic moving shadows, and causing both our lightly-clad gentlemen to sneeze very frequently. Leaving the dark silhouettes of the Hindus in comparative obscurity, this unsteady light made the two white figures still more conspicuous, as if making a masquerade of them and laughing at them.

The relatives and friends of our host came in one after the other. They were all naked down to the waist, all barefooted, all wore the triple Brahmanical thread and white silk dhutis, and their hair hung loose.

Every sahib was followed by his own servant, who carried his cup, his silver, or even gold, jug filled with water, and his towel. All of them, having saluted the host, greeted us, the palms of their hands pressed together and touching their foreheads, their b.r.e.a.s.t.s, and then the floor. They all said to us: "Ram-Ram" and "Namaste" (salutation to thee), and then made straight for their respective seats in perfect silence. Their civilities reminded me that the custom of greeting each other with the twice p.r.o.nounced name of some ancestor was usual in the remotest antiquity.

We all sat down, the Hindus calm and stately, as if preparing for some mystic celebration, we ourselves feeling awkward and uneasy, fearing to prove guilty of some unpardonable blunder. An invisible choir of women's voices chanted a monotonous hymn, celebrating the glory of the G.o.ds.

These were half a dozen nautch-girls from a neighboring paG.o.da. To this accompaniment we began satisfying our appet.i.tes. Thanks to the Babu's instructions, we took great care to eat only with our right hands. This was somewhat difficult, because we were hungry and hasty, but quite necessary. Had we only so much as touched the rice with our left hands whole hosts of Rakshasas (demons) would have been attracted to take part in the festivity that very moment; which, of course, would send all the Hindus out of the room. It is hardly necessary to say that there were no traces of forks, knives or spoons. That I might run no risk of breaking the rule I put my left hand in my pocket and held on to my pocket-handkerchief all the time the dinner lasted.

The singing lasted only a few minutes. During the rest of the time a dead silence reigned amongst us. It was Monday, a fast day, and so the usual absence of noise at meal times had to be observed still more strictly than on any other day. Usually a man who is compelled to break the silence by some emergency or other hastens to plunge into water the middle finger of his left hand, which till then had remained hidden behind his back, and to moisten both his eyelids with it. But a really pious man would not be content with this simple formula of purification; having spoken, he must leave the dining-room, wash thoroughly, and then abstain from food for the remainder of the day.

Thanks to this solemn silence, I was at liberty to notice everything that was going on with great attention. Now and again, whenever I caught sight of the colonel or Mr. Y----, I had all the difficulty in the world to preserve my gravity. Fits of foolish laughter would take possession of me when I observed them sitting erect with such comical solemnity and working so awkwardly with their elbows and hands. The long beard of the one was white with grains of rice, as if silvered with h.o.a.r-frost, the chin of the other was yellow with liquid saffron. But unsatisfied curiosity happily came to my rescue, and I went on watching the quaint proceedings of the Hindus.

Each of them, having sat down with his legs twisted under him, poured some water with his left hand out of the jug brought by the servant, first into his cup, then into the palm of his right hand. Then he slowly and carefully sprinkled the water round a dish with all kinds of dainties, which stood by itself, and was destined, as we learned afterwards, for the G.o.ds. During this procedure each Hindu repeated a Vedic mantram. Filling his right hand with rice, he p.r.o.nounced a new series of couplets, then, having stored five pinches of rice on the right side of his own plate, he once more washed his hands to avert the evil eye, sprinkled more water, and pouring a few drops of it into his right palm, slowly drank it. After this he swallowed six pinches of rice, one after the other, murmuring prayers all the while, and wetted both his eyes with the middle finger of his left hand. All this done, he finally hid his left hand behind his back, and began eating with the right hand. All this took only a few minutes, but was performed very solemnly.

The Hindus ate with their bodies bent over the food, throwing it up and catching it in their mouths so dexterously that not a grain of rice was lost, not a drop of the various liquids spilt. Zealous to show his consideration for his host, the colonel tried to imitate all these movements. He contrived to bend over his food almost horizontally, but, alas! he could not remain long in this position. The natural weight of his powerful limbs overcame him, he lost his balance and nearly tumbled head foremost, dropping his spectacles into a dish of sour milk and garlic. After this unsuccessful experience the brave American gave up all further attempts to become "Hinduized," and sat very quietly.

The supper was concluded with rice mixed with sugar, powdered peas, olive oil, garlic and grains of pomegranate, as usual. This last dainty is consumed hurriedly. Everyone nervously glances askance at his neighbor, and is mortally afraid of being the last to finish, because this is considered a very bad sign. To conclude, they all take some water into their mouths, murmuring prayers the while, and this time they must swallow it in one gulp. Woe to the one who chokes! 'Tis a clear sign that a bhuta has taken possession of his throat. The unfortunate man must run for his life and get purified before the altar.

The poor Hindus are very much troubled by these wicked bhutas, the souls of the people who have died with ungratified desires and earthly pa.s.sions. Hindu spirits, if I am to believe the unanimous a.s.sertions of one and all, are always swarming round the living, always ready to satisfy their hunger with other people's mouths and gratify their impure desires with the help of organs temporarily stolen from the living. They are feared and cursed all over India. No means to get rid of them are despised. The notions and conclusions of the Hindus on this point categorically contradict the aspirations and hopes of Western spiritualists.

"A good and pure spirit, they are confident, will not let his soul revisit the earth, if this soul is equally pure. He is glad to die and unite himself to Brahma, to live an eternal life in Svarga (heaven) and enjoy the society of the beautiful Gandharvas or singing angels. He is glad to slumber whole eternities, listening to their songs, whilst his soul is purified by a new incarnation in a body, which is more perfect than the one the soul abandoned previously."

The Hindus believe that the spirit or Atma, a particle of the GREAT ALL, which is Parabrahm, cannot be punished for sins in which it never partic.i.p.ated. It is Manas, the animal intelligence, and the animal soul or Jiva, both half material illusions, that sin and suffer and transmigrate from one body into the other till they purify themselves.

The spirit merely overshadows their earthly transmigrations. When the Ego has reached the final state of purity, it will be one with the Atma, and gradually will merge and disappear in Parabrahm.

But this is not what awaits the wicked souls. The soul that does not succeed in getting rid of earthly cares and desires before the death of the body is weighed down by its sins, and, instead of reincarnating in some new form, according to the laws of metempsychosis, it will remain bodiless, doomed to wander on earth. It will become a bhuta, and by its own sufferings will cause unutterable sufferings to its kinsmen. That is why the Hindu fears above all things to remain bodiless after his death.

"It is better for one to enter the body of a tiger, of a dog, even of a yellow-legged falcon, after death, than to become a bhuta!" an old Hindu said to me on one occasion. "Every animal possesses a body of his own and a right to make an honest use of it. Whereas the bhutas are doomed dakoits, brigands and thieves, they are ever watching for an opportunity to use what does not belong to them. This is a horrible state--a horror indescribable. This is the true h.e.l.l. What is this spiritualism they talk so much of in the West? Is it possible the intelligent English and Americans are so mad as this?"

And all our remonstrances notwithstanding, he refused to believe that there are actually people who are fond of bhutas, who would do much to attract them into their homes.

After supper the men went again to the family well to wash, and then dressed themselves.

Usually at this hour of the night the Hindus put on clean malmalas, a kind of tight shirt, white turbans, and wooden sandals with k.n.o.bs pressed between the toes. These curious shoes are left at the door whilst their owners return to the hall and sit down along the walls on carpets and cushions to chew betel, smoke hookahs and cheroots, to listen to sacred reading, and to witness the dances of the nautches.

But this evening, probably in our honor, all the Hindus dressed magnificently. Some of them wore darias of rich striped satin, no end of gold bangles, necklaces mounted with diamonds and emeralds, gold watches and chains, and transparent Brahmanical scarfs with gold embroidery.

The fat fingers and the right ear of our host were simply blazing with diamonds.