The Hindoos as they Are Part 15

Mental conflict, internal perturbation, and continuous fasting made her weak and emaciated, and the prophetic words of Narada incessantly haunted her mind like some fatal vision. It is quite impossible to describe the violent struggles that pa.s.sed within her when that terrible day at last arrived, and when the inevitable decree of fate by which her dear husband should for ever cease to live would be fulfilled. After bathing in the sacred stream she made burnt offerings to the G.o.ds and prostrated herself on the ground, as a mark of profound homage to the honoured feet of the old Rishis, and those of her revered father-in-law and mother-in-law, who in return heartily p.r.o.nounced their sincere benedictions upon her. When the hour for dinner came, she was desired to partake of some refreshment, especially after three days' continuous fastings, but animated by a fervent spirit of devotion she declined to take any food before sunset.

Presently she saw her husband going to the forest with his axe and a bag, to procure fruits and dry wood. Sabitri begged to accompany him, but from the prescience of imminent danger as well as from the warmth of affection he would fain keep her at home, being a.s.sured that her tender feet were not fitted to wander in the "brambly wilderness" in her present enfeebled state of body; but regardless of all admonition she thus exclaimed: "O my beloved Lord, I am not at all weary with fasting, your very presence is my strongest support. I can never be happy without you, so do not turn a deaf ear to the earnest entreaty of an already disconsolate wife, whose fate is bound with yours in a gordian knot which no earthly force can break or cut." Satyavana was at last constrained to yield to her solicitations, and bade her take his father and mother's permission before her departure. It was with the greatest reluctance that their permission was given. Obtaining their benedictions and being armed with the panoply of divine grace, the unhappy pair quitted their sweet home for the dreary forest. On the way, Satyavana, half conscious of what would soon befall him, addressed his loving wife in the following affectionate words: "O dear Sabitri, behold how nature smiles in all her beauty, how the fields are adorned with fragrant flowers, shady groves, and a wide expanse of living verdure, how slowly and smoothly runs the murmuring brook with soothing melody, how the warblers of the forest pour forth their wild but sweet notes without fear of molestation, how merrily the peac.o.c.k is dancing, how cheerfully the stag is frisking about, and above all, how the stillness of the scene invites the mind to contemplation."

While Sabitri was attentively listening to her husband's descriptive ill.u.s.tration of nature, her heart swelled in her throat, but her eyes were not sullied with even one tear-drop. She continued to follow her husband as a faithful, obedient wife.

At length they entered the forest, and Satyavana after having filled his bag with various kinds of fruits began to cut with his axe the withered branches of the trees. The effort soon overpowered him and he felt some uneasy sensation about his head. He slowly walked down to his dear wife and observed: "O much beloved Sabitri, suddenly I feel an acute headache which, becoming more and more painful, makes me quite insensible and almost breaks my heart. I cannot stand here any longer, but I trust by the aid of balmy sleep, soon to regain my health and strength."

On hearing her husband's heart-rending words, she sat down upon the ground and placed Satyavana's head upon her lap. But as fate had ordained he soon became perfectly insensible. When Sabitri saw this, her wonted presence of mind did not fail her; trusting, however, in the boundless mercy of an overruling Providence, she calmly and composedly waited for the ill-fated hour, when the shadow of death would hide for ever her beloved Satyavana--a doom she was herself prepared to share.

Suddenly, after a short while, she believed she saw a grim figure, clothed in red and resplendent with l.u.s.tre like the sun, slowly approaching her with a chain in his hand. This was not a figment of her imagination. The veritable _Yama_ stood beside Satyavana and looked steadfastly upon him.

No sooner did Sabitri see him than she, taking her husband's head from her lap and placing it upon the ground, with trembling heart thus addressed him. "G.o.d-like person, your heavenly form and majestic appearance bespeak unmistakably that you are a G.o.d among G.o.ds. Vouchsafe to unfold yourself and break your mind to me."

Yama replied; "O Sabitri, thou art chaste and constant in thy devotion and meditation, I, therefore, feel no delicacy in satisfying your eager inquiry. I am Yama (Pluto), I am come here for the purpose of carrying away thy dead husband, as his days upon earth are numbered." To this, Sabitri said, "O king, I have heard that your imps carry away the dead bodies from the earth; why are you then come yourself?"

Yama replied, "O amiable Sabitri, while living, your excellent husband possessed many good qualities and was justly remarkable for his righteousness. It was improper, therefore, to have sent my imps to carry him away. With this view I am come myself." So saying Yama forcibly drew out the finger-shaped soul from Satyavana's body. Being deprived of the vital spirit, the dead body became motionless, pale and pallid; and Yama went towards the South. The chaste Sabitri, in order to obtain the fruit of her vow, followed him with sad looks and a heavy heart. Seeing this, Yama remonstrated with her and ordered her to return home and perform the funeral obsequies of her husband. Sabitri said she would go wherever her husband was carried, and that by her unceasing prayer to the Almighty, by her firm faith in her spiritual guide, by the solemn fulfilment of her sacred vow, and by his (Yama's) grace, her course would be free and unrestrained. "O king of the infernal regions," said she, "kindly deign to lend a listening ear to a suppliant's prayer. He that has not obtained a complete mastery over his senses should not come to the forest to lead there either a domestic life, or a student's life, or the life of a devotee. Those who have effectually controlled their pa.s.sions are fit to fulfil the necessary conditions of the four different modes of life. Of these four modes, the domestic life is decidedly the best, being most favourable to the acquisition of knowledge and wisdom, and to the cultivation of piety and virtue.

Persons like myself do not desire to lead any other than a domestic life."

"Now return home, O fair Sabitri; I am much pleased with your wise observations; I am willing to grant you any boon save the life of your husband," exclaimed Yama. Sabitri replied, "O king, be graciously pleased to restore eyesight to my blind father-in-law, and make him powerful as the Sun or the Fire, that he may be enabled to regain his kingdom and rule it with vigour." Yama granted the boon, and directed her to return home after the fatiguing journey. Sabitri answering said, "O virtuous king, I feel no trouble or fatigue while I am with my husband, for a husband is the strength and stay of his wife, and the wife is the sharer of her husband's weal or woe:

The wife, where danger or dishonor lurks, Safest and seemliest by her husband stays, Who guards her, or with her the worst endures.

"Wherever, therefore, you carry my husband, my footsteps will dog you thither. Our very first intercourse with the good and the righteous leads to the growth of confidence and kindly feeling, which is always productive of the most beneficial results." Whereupon Yama replied, "O thoughtful lady, thy words are agreeable to my heart; they are fraught with meaning and good sense. I shall willingly grant you another boon save the life of your husband." "Allow me, then, O virtuous king, to ask for a hundred begotten sons to my father, who has no son," said Sabitri.

"I grant the boon," said Yama, "now that all your wishes have been consummated, do not continue to follow me any longer. You are far away from your father-in-law's cottage; return home at once."

Sabitri replied, "O virtuous king, we are apt to repose more confidence in the righteous than in ourselves; their kindness amply requites our love and regard." Yama said, "I am very much satisfied with your edifying speech, and am disposed to grant you another boon." Sabitri feeling grateful for the several boons granted unto her, presumed this time to ask for the resurrection of her husband as well as for the birth from them of a hundred powerful, wise and virtuous sons, to be the glory of the country and the ornament of society.

"Be it so," said Yama cheerfully and disappeared.

It is obvious that the fertile imagination of the hereditary priests of Hindoosthan, who, from their traditional mental abstraction, delighted more in the concoction of legendary lore than of the solid, sober realities of life, invented the above Brata or vow, mainly for the consolation of ignorant females, to avert the hardships of widowhood, than which a more unmitigated evil is not to be found in the domestic economy of the Hindoos. The unhallowed inst.i.tution of the immolation of widows alive, was primarily traceable to the dread of this terrible calamity, which preyed, as it were, on the vitals of humanity. Hence the performance of this Brata is the culminating point of meritorious work in popular estimation, promising to the performer the perpetual enjoyment of connubial happiness, which is more valued by a Hindoo female than all the riches of Golconda.

It is annually celebrated in the Bengalee month of Joys...o...b..th by widows and by women whose husbands are alive, by the former, in the hope of averting the evil in another life, by the latter, in the expectation of continuing to enjoy conjugal bliss both in this world and the next.

On the celebration of this Brata on the fourteenth night of the decrease of the moon, the husband, being dressed in clean new clothes, is made to sit on a carpet, the wife, previously washing and drying his feet, puts round his neck a garland of flowers and worships him with sandal and flowers, wrestling hard in prayer for his prolonged life. This being done, she provides for him a good dinner, consisting of different kinds of fruits, sweetmeats, sweet and sour milk and ghee-fried _loochees_, &c. It should be mentioned here that a widowed lady offers the same homage to the G.o.d, Naraian, in the place of a husband.

The usual incantation is read by the priest, and she repeats it inaudibly, the substance being in harmony with her cherished desire. He gets his usual fee of two or four rupees and all the offerings in rice, fruits, sweetmeats, clothes, bra.s.s utensils, &c. If not dead, a woman has to perform this Brata regularly for fourteen long years, at the end of which the expense is tenfold more, in clothes, beddings, bra.s.s utensils, and an entertainment to Brahmins, friends and neighbours, than in the ordinary previous years.

Besides the Bratas described above, there are many others of more or less note, which are annually observed by vast numbers of females, who, from their early religious tendencies, seem to enjoy a monopoly of them.

It is, however, a singular fact that the primary object of all these religious vows is the possession of all sorts of worldly happiness, seldom supplemented by a desire of endless blessedness hereafter. This is unquestionably a lamentable desideratum in the original conception and design of the popular Hindoo Shastras, clearly demonstrating its superficiality and poverty.

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 Shad_.[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 _Bhaja Shad_, 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 _Paunchamrita_[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 _Paunchamrita_ 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 _Shad_, 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 pa.s.sages, 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 _Shad_, 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 acc.u.mulated 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 a.s.semblage, 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 amus.e.m.e.nt or _tamasha_, 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 _Panchalleys_ are entertained, who contribute not a little to the amus.e.m.e.nt of the a.s.sembled 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 _tamasha_ to their hearts' content. These amus.e.m.e.nts continue till evening, entertaining the guests with songs on G.o.ds and G.o.ddesses (Doorga, Krishna and his mistress, Radha): 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 Radha 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 circ.u.mstances 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 amus.e.m.e.nts 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 a.s.sembled 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 (_alpana_) 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 gla.s.ses. Before her stands a light, a _conch_ is sounded, and a rupee with which her forehead is touched is kept for the G.o.ds, 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 _chappatees_, 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 a.s.sist 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 s.e.x and the rules of decorum. If 100 families are invited, about ten _Palkees_ are retained.

Hackney carriages are sometimes subst.i.tuted 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 circ.u.mstances 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, ma.s.sive articles of gold were considered the most _recherche_ 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_ (G.o.ddess of prosperity,) hence they put on pairs of solid ma.s.sive silver _malls_ or anklets, weighing sometimes about 3 lbs.; though such ma.s.sive articles are a great inc.u.mbrance 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 ma.s.sive gold ornaments, ladies of the present day prefer those of delicate diamond cut workmanship, set with pearls and precious stones such as _chick_, _sittahaur_, _tarahaur_, _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 pa.s.sion. 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 s.e.xes. 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 circ.u.mstances, as a matter of course the nearest relatives making the richest presents.

FOOTNOTES:

[128] A Saree is a piece of cloth, 5 yards long with colored borders.

[129] A Hindoo G.o.d generally kept by the lower orders of the people, such as _Domes_, _Charals_ and _Bagthees_.

[130] _Kacha_ means raw; the term _Shad_ is synonymous with desire. The ceremony is so called from the female being allowed that day to eat all kinds of native pickles, preserves, sweetmeats, confectionery, several kinds of fruits then in season, sweet and sour milk, &c., but not rice or any sort of food grains. Her desire is gratified, lest the girl should not survive the childbirth. It should be mentioned here that from the second month of her pregnancy, she feels a great longing to eat Pathkhola (a sort of half burnt very thin earthen cake) which pregnant girls relish very much on account of its peculiar _sodha_ flavour.

[131] _Paunchamrita_ means five kinds of delicacies, the food of the G.o.ds, consisting of milk ghee (clarified b.u.t.ter), dhahie (curded milk), cowdung and honey.

[132] A rather contemptible practice still lurks in the Hindoo community at the time of dining on such public occasions. The females for the most part place a portion of the dinner aside for the sake of carrying it home for their absent children; even a rich woman feels no hesitation or humiliation in following the example of her less fortunate sisters. We can only account for this unseemly practice on the supposition that the Hindoo ladies do not like to partake of good things without sharing them with their beloved children at home. The wish is not an unnatural one but the practice most unquestionably _is_. In making provision for a grand feast, the Hindoos are obliged to treble the quant.i.ty of food for the number of guests invited, specially when it is a _pucca jalpan_, consisting of _loochees_ and _sundeshes_ (sweetmeats). If they invite 100 families they must provide for about 300 persons, for the reasons specified above. It is a pity that in a matter of public entertainment both males and females cannot resist the temptation of appropriating a portion of the food to other than the legitimate purpose. Here feminine modesty is violated by infringing the ordinary rules of etiquette.

[133] That the Hindoos have, for a long time, manifested a strong pa.s.sion for ornaments, is a historical fact. Even so far back as the Mahratta dynasty, it was said of Dowlut Rao Sindhia that "his necklaces were gorgeous, consisting of many rows of Pearls, as large as small marbles, strung alternately with emeralds". The Pearl (_moti_) was his pa.s.sion and the necklace was constantly undergoing change whenever a finer bead was found; the t.i.tle of "Lord of a hundred Provinces" was far less esteemed by him than that of _motiwalla_ the "Man of Pearls," by which he was commonly designated in his Camp. It was perhaps a sight of this description that led Macaulay to say--"Our plain English coats command more respect than all the gorgeous orient pearl of the East,"

indicating thereby the involuntary awe of savage for civilized life.

[134] Such as _Bore_, _Komurpatta_, _Nimfull_, _Neyboofull_, _Ghoomur_ round the waist, _Tabeej_, _Bajoo_, _Balla_, _Jasum_, _Taga_, &c. on the hands, pearl and gold necklaces of various sorts and gold mohurs or sovereigns strung together in the shape of a necklace.