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A Jam Temple at Ajmcr suppobed to h'ive been built before the Christian Era.




IISTORIC INCIDENTS
AND
LIFE      IN   INDIA.


TFE NFORMATION CONTAINED IN THIS VOLUME HAS BEEN COLLECTED BY
PERSONAL RESEARCH AND EXTENSIVE TRAVEL IN INDIA AND
BY COMPILATION FROM AUTHENTIC SOURCES.
5etiseb biti'n.
BY CALEB WRIGHT AND J. A. BRAINERD.
ILLUSTRATED BY NUMEROUS ENGRAVINGS.
CHICAGO:
PUBLISHED BY J. A. BRAINERD.
18 68.




Entered according to Act of Congress, in the year 1867,
Br J. A. BRAINERD,,
In the Clerk's Offic.e of the District Court for theNorthern
District of Illinois.




PREFACE.
INDIA, by a long serie of remarkable events, has become a
land of great interest, not only to the philosopher and statesman, but to the general reader. The inhabitants of no other
country can boast of antiquity more remote, of historic incidents more important, or of warriors, statesmen, and poets
more renowned. The modern scholar and antiquarian can
jevel in the abundance of the literary works of India written
thousands of years ago, in a language which excels all others
in perfection and refinement. Among these are poems containing four hundred thousand lines, while the longest poem
in the English language contains less than eleven tlousand.
The conquest of India by a European power, and the recent thrilling events of the Sepoy mutiny, have excited a
general desire to know more of the history, manners, customs, and superstitions of the various ancient and peculiar
races which inhabit that portion of the world. To furnish
such information in an attractive and at the same time in a
condensed form, is the object of this volume. In its preparation, brevity, clearness, and vivacity of style have been carefully studied, and numerous pictorial illustrations have been
in duced, which convey to the mind, in a pleasing and impressive manner, much information which could not be communicated without their aid. As the subject matter has
been collected by extensive travel in India, and as the illustrations have been engraved from drawings taken on the
spot, the volume is presented to the reading public with the
confident expectation that it will be found to possess the
merit of accuracy and truthfulness.
J. A. BRAiNED.


" *








CONTENTS.
CHAPTER I.
PAGE
India from the Earliest Times regarded with lteat Interest.....  17
Its Extent, Climate, and Population...........        18
Its Annexation to England - Ornaments - Costumes......      19
Food - Peculiar Customs at Meals - Habitations......      20
Seclusion of Females - Domestic Chapels.........        21
Modes of Travelling - Choultries, or Inns.........      22
Attgchment to Ancient Customs - Illustrative Anecdote..... 23
Villages and Village Government - Ownership of Lands.....    24
The Shasters - Their Antiquity - Subjects of which they treat... 25
Abstract of Portions of the Ramayan............. 28
How the Events of the Ramayan are regarded by Hindus..... 33
A Temple where 1500 Monkeys are maintained and worshipped... 33
Reverence for, and Anecdotes of, Monkeys......... 34
Creation of Man, and Institution of Caste.........      36
Incidents illustrating the Influence of Caste.......... 37
Brahminical Shrewdness - Sitting in Dherna........       40
A Priest sitting in Dherna commits Murder and Suicide.....   41
Great Excitement in Benares, caused by a Tax on Houses..... 42
Three Hundred Thousand of its Inhabitants sit in Dherna....   43
The Tax repealed, and Confidence restored..........    44
The Hindus a Religious People - 330,000,000 of Gods.......  45
Character of the Gods portrayed by Extracts from the Shasters... 45
Horrid Forms of the Images by which they are represented.... 51
Kali's Thirst for Blood - Her Delight in Human Sacrifices.... 53
The Secret Society of Thugs instituted by Kali....... 53
(7)


Nt




8                        CONTENTS.
CHAPTER II.
Hindu Festivals and their Influence upon the People.......  55
Scene at a Festival in honor of Ganesa............. 55
Dancing Girls - Their Costume and Mode of Dancing.....  56
Specimen of their Songs................ 56
Dancing Girls united in Wedlock to Idols. '..              57
Communities of Dancing Girls................  57
Ba-yees, or Dancing Boys...............    58
The Great Temple of Juggnaut at Pur.................. 58
Car Festival of Juggernaut............... 59
Immense Multitudes of Pilgrims..............    59
Personal Appearance of Juggernaut - His Wardrobe...... 60
The three principal Idols placed upon three huge Cars...     61
An Assemblage of Fifty Thousand Beggars.................  62
Drawing of the Idol Cars................      63
A boisterous and terrific Midnight Scene.........    64
CHAPTER III.
Origin of the Goddess Durga, as related in the Shasters....  66
Preparations for the Durga Festival in Calcutta.........  69
Manufacture of Idols............................... 70
Consecration of Idols................  71
Every House converted into a Temple..........  73
Structure of Houses - Decorations and Illuminations.......  73
Ceremonials of Worship................ 74
Musicians - Dancing Girls - Carousals....................  75
Presentation of Offerings to the Idols...........    75
Immense Value of the Offerings.............  76
Offerings of Animals to be sacrificed............ 77
Sixty-five Thousand Animals offered by one Person....... 78
Manner of sacrificing the Animals..............  78
The Heads and the Blood presented to the Idol....... 79




CONTENTS.


Disposal of the Flesh of the Animals.
Antics and Revels of the Worshippers..
The Goddess sent back to her Native Heaven.,
Numerous Festive Processions.......
The Images of Durga thrown into the Ganges.
A vast and tumultuous Assemblage....
The Charak Festival.........
Swingi jg Machines and Hook Swinging.
Dancing with Naked Feet upon Fire....
Other cruel Modes of Worship......
Vast Multitudes of Worshippers......
Numerous Processions of Devotees....
Pageants and Pantomimic Performances.
Arrival at the celebrated Temple of Kali-Ghat.
Offerings of Money to the Idol.....
Scenes of Cruelty and Confusion.....
Numerous Modes of Self-inflicted Torture..
The Mohurrum Festival........
ts Origin - Scenic Representations.....


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CHAPTER IV.


The Ganges - Its Islands and their Inhabitants........    97
Form of Prayer addressed to the Ganges..........  98
The Sick carried to the Ganges..............        99
They cannot legally be restored to Health...........   100
The Dead thrown into the Ganges............ 101
Its Waters used for Culinary Purposes..........     101
Pilgrimages to the Ganges- Tragic Scene at Hurdwar......102
Festival at Allahabad, and Scenes witnessed there........102
Religious Suicides- Novel Offering............104
Benares, the Holy City of the Hindus- Its Temples.....      105'
Offerings to the Souls of the Departed............    106
Pilgrim Tax- Religious Marriage of Animals.........107
The Sacred Ox-Evil Spirits..............108
Infants offered to Evil Spirits- Dreams -Visions.........109
2




10                        CONTENTS.
Witchcraft- Trial by Ordeal...............110
Duties of Hindu Wives to their Husbands..........  111
Laws respecting Women....................  112
Condition of Women -Widowsp.............                        113
CHAPTER V.
Gautama, the Founder of Buddhism -Legend from the Shasters. 115
Mendicity supposed to be Meritorious.............      122
Mendicants who assume the Manners of Milkmaids.....         122
A Sect of MIendicants worshipped as Gods - Anecdote......   123
A Devotee who had been standing Eight Years..........        124
Merit of repeating the Names of the Gods - Anecdote....      ' 124
Devotees who keep their Arms constantly elevated......      125
Painful and Laborious MIodes of Pilgrimage......... 126
The Souls of the Departed divided into Five Classes.....    127
Hospitals for Animals, Reptiles, and Insects..........   128
CHAPTER VI.
Secret Society of Thugs - Assassins and Robbers by Profession.. 129
The Legend by which they prove their Right to murder..   130
Additional Proofs from Ancient Sculptures at Ellora.......132
The Corpses of their Victims disposed of by the Goddess Kali..  134
Loss of her Services as Sextoness............135
The Pickaxe with which the Thugs dig Graves........            135
Remarkable Superstitions respecting the Pickaxe.......136
Swearing by the Pickaxe, the most binding of Oaths.....       139, Gangs of Thugs - Their Numbers and Stratagems......        140
Manner in which they strangle their Victims.........          142
Precautions taken to guard against Discovery or Surprise...... 143. Mutilation of the Dead  Its Object...........    144
Division of the Booty- One Share for Religious Purposes...     145
Secret Signs and Phrases............... 145
Probable Number of Persons strangled by Thugs.......  146
The Profession of Thuggee hereditary...........146




CONTENTS.


11


An Affecting Incident related by a Thug.........             148
The Thugs guided in all their Proceedings by Omens.......150
Omens the Mandates of the Goddess Kali - Good and Bad Omens.   150
Mohammedan Thugs.................. 151
Conversation with Thug Prisoners...............  151
Measures taken for the suppression of Thuggee.......         156
CHAPTgR VII.
The Hindus and the Aborigines of India........      157
The Aborigines driven to the Hills and Mountains........158
Oppressive Laws relative to the Aborigines......... 159
Domestic Habits and Degradation of the Pariahs........ 159
Number and General Character of the Aborigines........160
The Shinrs - Their Occupation............    161
Manner and Object of climbing the Palmyra Palm........162
Persons who die a Violent Death supposed to become Demons..   163
Diseases supposed to be inflicted by Evil Spirits.........   163
Exorcism of Evil Spirits- Fantastic Costumes - Music....     164
Demon Dances- The Dancer deified - Sacrifices to Demons... 165
Demons of Recent Origin -The Tudas...........166
Their Personal Appearance and Domestic Habits....... 167
Food    Lactariums   Sacred Groves - Priests......... 168
Worship of Bells - Sacred Herds - Dying Requests....... 169
Funeral Ceremonies, Processions, and Sacrifices........  170
The Scape Calf- Funeral Pile...........171
Personal Appearance and General Character of the Khonds...  172
Their Ideas respecting the Creation of the Earth and of Man... 173
Primeval State  Introduction of Sin and Death....... 174
Contentions between the God Boora and his Wife Tari - Sects..  175
Creation of Inferior Divinities.............. 176
The Four Souls of Man - Dinga, the Judge of the Dead..... 177.
Punishments inflicted by Dinga- Virtues and Vices.......     178
Origin of Human Sacrifices- Forms assumed by the Gods.... 179
Priesthood, and the Peculiar Manners and Customs of Priests... 180
Novel Method of ascertaining the Cause of Disease.......183




12                       CO NT ENTS.
Festivals and Sacrifices - Form of Prayer......... 184
Human Sacrifices.................. 186
Method of obtaining Human Victims........... 187
Preparations for the Sacrifice - Address to Tari......... 188
Feasting and Dancing -The Victim led to the Sacred Grove... 189
Form of Prayer for the increase of Wealth......... 190
Dramatic Recitations of Historic Legends.......... 191
The Victim sacrificed, and his Flesh cut in Pieces....... 195
Prayer for Riches as the Reward of the Sacrifice........ 196
The Pieces of Fleslh buried to render the Earth productive.... 197
Various Modes of sacrificing Human Victims......... 198
A Hymn addressed to the Gods............. 198
Measures adopted to suppress Human Sacrifices........ 199
Rescue of Two Thousand Persons intended for Sacrifice..... 199
Female Infanticide - Great Political Influence of Females.... 200
Remarkable Matrimonial Usages............. 201
Superstitions and Customs which lead to Infanticide...... 202
Female Infanticide among the Rajputs and Minas....... 203
Exertions made to abolish Female Infanticide......... 203
Personal Appearance and Domestic Habits of the Gonds..... 204
The Bheels and Coolies Thieves and Robbers by Profession.... 205
Their Domestic Habits and Religious Superstitions....... 205
Personal Appearance of the Garrows - Their Dances...... 207
Marriages - Religious Ceremonies - Funerals........ 208
The Kookies - Traditions respecting their Origin....... 209
Dwellings - Ornaments - Weapons - War Parties.....     210
Heads of the Slain preserved - Marriages......... 211
Adroitness in Stealing a Cardinal Virtue.......... 211
Their Divinities and Religious Ceremonials......... 212
The Veddahs - Their Habitations and Food......... 213
Division into Clans - Peculiar Mode of Barter........ 214
Language - Marriages................ 215
Religion and Religious Dances -A Legend......... 216
Extreme Ignorance of the Veddahs............ 217
Their Social Customs and General Character......... 219
Successful Efforts to instruct and civilize them........ 221




*CONTENTS.
CHAPTER VIII.


13


The Sepoy Mutiny - Startling Announcement....
Refusal to use the New Cartridges - Coercive Measures.
Mutiny at Barrackpore - Two of the Mutineers hung..
The Governor-General issues a Proclamation.....
Mutiny of the 7th Oude Infantry...........
Mutiny at Meerut, and Massacre of the Europeans..
Mutiny at Delhi, and Massacre of the Europeans...
Mutinies at Ferozepore and other Places......
Advance of Troops to Delhi...........
Mutiny and Massacre of Europeans at Seetapore..
Mutinies and Massacres.............
Mutiny and Massacre at Allahabad.........
An Unequal and Desperate Conflict.......
Mutiny at Fyzabad - Rebellion in Oude.......
Lucknow besieged by Mutineers..........
Defection of Troops at Lucknow - Mutinies.....
Mutiny and Massacre at Thansie..........
Mutinies and Massacres...............
Mutiny at, and Siege of, Cawnpore............ 224.... 225


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Treachery of Nana Sahib, and Massacre of Europeans..... 240
Massacre of 150 European Women and Children at Cawnpore... 243
Mutinies and Massacres at Sealcote and other Places......  244
Sanguinary Battle near Agra - Mutinies and Murders..... 245
General Havelock recovers Cawnpore - Scene of the Massacre..  246
Exemplary Punishment of Rebels............. 247
Nana Sahib's Palace and Stronghold captured and burnt.... 248
Mutiny at Dinapore - Relief of Lucknow by Havelock......  248
The Garrison withdrawn by Sir Colin Campbell........   249
Operations of the Army before Delhi...........      250
The Storming of Delhi................          251
Pursuit of Insurgents - Mutiny at Jubbulpore........   253
Plot at Bombay,- Condition of Rajputana.........     254
Anarchy in Central India - Battle at Mehidpore........ 255




149


CONTENTS.,


Defection of Scindia's Troops.............   256
Cawnpore taken and re-taken - Dispersion of Rebels.......257
Mutinies at Chittagong and Dacca - Nepaulese Troops.....    258
Dispersion of Rebels - Proceedings at Lucknow........259
Storming of Lucknow................. 261
Siege and Capture of Jhansie..............262
Capture of Calpee, Konch, Kotah, and Bareilly........ 263
Defeat of Rebels at Shahjehanpore and Nuwabgunge......     263
Gwalior taken and re-taken.......264
Condition of the Country — Rebels put to Flight......         265
Dissolution of the East India Company.......... 265
Proclamation of Queen Victoria to her Subjects in India.....  266
Attack on Rampore - Defeat and pursuit of Bainie Madhoo..     266
Defeat of Tantia Topee, and other Rebel Chiefs.........    267
The Rebels seek Shelter in Nepaul, and are pursued......      268
Cessation of Military Operations in Oude..........          268
Pursuit, Capture, and Execution of Tantia Topee...... 269
Portions of the Queen's Proclamation misunderstood....      270
Caste Prejudices respecting the Costume of the ShAnir Women.. 271
Day of Thanksgiving for the Success of British Arms in India..  272




ENGRAVINGS.


Interior of a Temple at Ajmer...........           Frontispiece.
Hindu Family and Dwelling.............  opposite page 18
Interior of a Dwelling at Meal Time.............18
Interior of a First Class House in the City of Benares....... 20
Interior of the Great Choultry at Madura..........20
Hindu of Bengal, of High Rank, in Full Dress.......        22
Hindu Woman of Bengal, of High Rank, in Full Dress.....      24
Volume of the Shasters written on Palm Leaf......... 26
Columns of a Temple at Barolli.............. 28
Sculptured Niche in a Temple at Barolli.............   30
Nasink, a celebrated Place of Pilgrimage..........  32
Brahma.................................                        36
Vishnu reposing upon his Serpent Couch............ 36
Ganesa, the God of Wisdom..............                    36
Hindu Woman of the. Brahmin Caste............38
Shiva and his Consort, Parvati..........               52
Forms of Shiva from Hindu Sculptures...........       52
The Goddess Luckshme...............                 54
The Goddess Kali.................             54
The, God of Wisdom, Dancing Girl, and Musicians...... 56
Portrait of Juggernaut.................   56
A Ba-yee, or Dancing Boy................          58
The Great Temple of Juggernaut at Puri...........           58
An Idol Manufactory................. 70
An Idol Merchant and his Wares.............. 72
Dancing in Celebration of the Durga Festival......... 80
(15)




16


ENGRAVINGS.


Temple of Shiva, at Tanjore.............
Temple of Kali, near Calcutta..............
Mohammedan Mendicant singing and playing on a Timbrel.
Mohammedan of Bengal, of High Rank, in Full Dress....
Mohammedan Woman of Bengal, of High Rank, in Full Dress.
Sudden Overflow of the Ganges................
Junction of the Ganges and Jumna...........
The Sick immersed in the Ganges..........
Two Portraits........................
Temple near Allahabad...............
Tank and Pepul Trees in the Suburbs of Benares,.....
Pavilion over the Sacred Well in Benares........
Columns of a Temple ih Benares...........
Interior of a Temple in Benares dedicated to the Sacred Ox..
An Infant Victim of Superstition...........
Transformation of a Woman into an Evil Spirit........
Interior of an Ancient Cave Temple near Adjunta.......
Hindu Women.................
Portrait of a Devotee who had been standing Eight Years..
Portrait of a Devotee whose Arm was constantly elevated..
Parsee Woman of Bombay, of High Rank, in Full Dress....


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126
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Entrance to one of the Cave Temples
A Thug disguised as a Merchant.
Shindr Musicians......
Nose Jewel and Bracelet...
Coolie Chief........
Coolie Soldier......
Kyan Woman........
Interior of a European Bungalow..
The Great Minaret at Delhi.
Fort of Allahabad.....
View on the Ganges......


i at Ellora
*    *    *..
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*    *    *    *......  132.......  140.......  164.......   166........204.......  206........212.......  226.......  230.......  234.......  240.......  246


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* 0


Mohammedan Military Officer of High Rank..
View of Delhi from the River, showing the King
Baber, the Founder of the Great Mogul Empire.


's Palace.
*      *   *  *... 250... 252




INDIA AND ITS INHABITANTS.
CHAPTER I.
INDIA. -ITS EXTENT AND POPULATION.-GENERAL APPEARANCE
OF ITS INHABITANTS.- THEIR COSTUMES. - ORNAMENTS.FOOD.- PECULIAR  CUSTOMS AT MEALS.- HABITATIONS. -
METHODS OF TRAVELLING. -CHOULTRIES, OR INNS. -ATTACHMENT TO ANCIENT CUSTOMS. -VILLAGE GOVERNMENT. -
SHASTERS OR SACRED BOOKS. —CREATION OF MAN, AND INSTITUTION OF CASTE, AS RELATED IN THE SHASTERS. — INCIDENTS ILLUSTRATING THE PERNICIOUS INFLUENCE OF CASTE.
SITTING IN DHERNA. -THE HINDUS A RELIGIOUS PEOPLE.THREE HUNDRED AND THIRTY MILLIONS OF GODS. —THEIR
CHARACTER. ' HIDEOUS FORMS OF THE IMAGES BY WHICH
THEY ARE REPRESENTED. - EFFECTS PRODUCED UPON THE
MINDS OF THEIR WORSHIPPERS.
INDIA has from the earliest historic period been
justly regarded with great interest. Here vast and
powerful empires sprang up and flourished while
Europe was in a state of barbarism. More than two
thousand years before Christianity shed its light upon
the world, India had become the land of science and
the arts. At the present time, however, its prominent
characteristics are ignorance, poverty, and superstition.
3                   (17)




18


EXTENT - POPULATION - CLIMATE.


That portion of India usually denominated Hindustan, or India within the Ganges, is a large peninsula projecting into the Indian Ocean, south-west of
the Chinese empire, from which it is separated by the
Himalaya Mountains. With a territory one third as
large as Europe, it is supposed to contain a population of one hundred and fifty millions, or more
inhabitants than England, Scotland, Ireland, Russia,
and the continent of America.
India, being of vast extent, and containing elevated
table-lands, and extensive ranges of mountains, affords
a climate ranging from the arid heat of a vertical sun
to the inhospitable and freezing atmosphere of the
bleak and frigid north. In the province of Bengal
and the northern parts of Hindustan, the year is
divided into the hot, the rainy, and the temperate
seasons. The hot weather commences in March, and
continues until June; the rains continue, with short
interruptions, from June to October; and the temperate season is from October to February.
The inhabitants of India are of various dissimilar
races, differing materially in stature, complexion,
manners, language, religion, and general character.
The Rajputs and mountaineers of the north are
large and of great muscular strength, while the inhabitants farther south are generally of small stature
and of slender form. In complexion they vary from
a dark olive approaching to black, to a light, transparent, beautiful brown, resembling that of the
natives of Northern Italy.
Q About the year 1000 India was invaded by the
Mohammedans, who, by a long series of the most




Hindu Family and Dwelling.


Interior of a Dwelling nat nealtilne.








COSTUME - ORNAMENTS - FOOD.


19


ferocious and cruel wars, established the Great Mogul
empire.  This vast empire, and other extensive
countries in Asia, have within the last hundred years
been annexed to the British dominions. The descendants of the Mohammedans are estimated at fifteen
millions, and are scattered among the Hindu population throughout the peninsula.  In their general
appearance they resemble their pagan neighbors, and
are not their superiors either in intelligence or in
morality.
All classes of the natives are fond of ornaments,
such as rings in the nose and ears, with bracelets on
the arms and ankles; yet their dress is exceedingly
simple. Though the Turkish costume has to a limited extent been introduced by the Mohammedans,
the usual style of dress is the original Hindu, which
for the male consists of two pieces of cotton cloth,
each containing about two yards. The one, called the
dhotee, is girt about the loins, and extends to the
ankles. The other, called the chadder, is worn over
the shoulders. The dress of the female is called a
saree, and consists of a single piece of cloth of from
four to seven yards.   One end of this piece is
wrapped around the loins, the width reaching to the
feet; the other is gracefully thrown around the shoulders  In some parts of the country it also covers the
head. The children wear no clothing until they are
from five to eight years of age; but they are fiequently decorated with ornaments and jewels of considerable value.
The food of the Hindus, with but few exceptions,
is vegetable. The use of animal food is denied themn




20


MANNER OF EATING- DWELLINGS.!


by their religion, unless the animals be first sacrificed
to some idol.. The wife is never permitted to eat
with her husband, but waits upon him in the capacity
of a servant, and afterwards partakes of the frag-,
ments in retirement. At their meals they use neither
tables, chairs, knives, forks, nor spoons. They sit
upon the floor, and put the food into the mouth with
the fingers of the right hand. They take their drink
from a brass cup, which they never touch with the
lips, but pour the liquid into the mouth. Fermented
and distilled liquors are used only by the lowest
castes; but the use of tobacco is almost universal, and
here, as elsewhere, has a most pernicious influence.
Many of both sexes chew betel, a drug more filthy,
if possible, than tobacco itself.
Most of the Hindu dwellings are rude huts, about
eightcen feet long and twelve wide. The walls are
built of mud, and the roof is thatched with straw or
with the leaves of the palm. In cities, however, and
in large villages, to prevent damage by fire, tiles are
used instead of thatch. The cost of such dwellings
varies from five to twenty dollars, according to the
size and manner of finish. About one house in a
thousand is built of durable materials, such as brick
or stone. In cities they may be found from two to
four stories high. These have flat roofs, and are built
around a court or open space in the centre. In some
houses the court is very large, and is decorated with
fountains, trees, and flowering shrubs. Most of the
windows open into the court. As Hindu dwellings
have few or no windows towards the street, they appear like prisons; and, in some respects, they are




Interior of a first class stone House in Benares.  The furtrhcr apartment is one
of the domestic chapels described at p. 21.


'Itt~ior of the Great Choultry at Madura.








SECLUSION OF FEMALES — DOMESTIC CHAPELS.
*f


21


prisons, for within their walls the females are incarcerated for life. Such is the jealousy of their husbands, that they are never to be seen in the streets,
nor in any public assembly. It is only the higher
class, however, who are kept thus secluded; among
the common people, women are to be seen at work
in the fields, or going to market with large bundles
of wood, or other heavy burdens, borne upon the
head.
In some of the best houses in the city of Benares,
there is a small apartment used only for religious
purposes. Upon an altar, or shrine, are several images of silver, brass, or marble, and two or more fossil
ammonites. The utensils used in worship are a large
and a small conch shell, the one to be sounded like a
horn, and the other to be used in lading water and
pouring it over the images; one large and one small
boat-shaped copper vessel, supposed to be emblems
of Noah's ark; two or three brass plates, a fivebranched candlestick, a bell, gong, hautboy, drum, and
cymbals.
In the employment of the family is a gooroo, or
pundit, who gives the benedictions and absolutions,
and also serves as a teacher for the children; a priest,
who performs the ceremonies of marriage, and the
worship of the manes, &c.; and a poojeree, or under
priest, who goes through the ordinary routine of
worship in the domestic sanctuary.  He presents
daily offerings of rice, flowers, and incense to the
idols, cleans their altars, cooks their dinner, and makes
their bed. Each member of the family is expected
to repair morning and evening to the sanctuary, to




2J


METHODS OF TRAVELLING- CHOULTRIES.


offer up his own petitions; and those who do not
bathe by the river side perform their ablutions in this
apartment, a division being made for that purpose.
With but few exceptions there are no roads in
India; consequently wheel carriages are seldom used.
Most of the natives perform their journeys on foot;
but the usual method of travelling for Europeans,
and others who can afford the expense, is in a vehicle
called a palanquin, which is borne upon the shoulders
of men. The usual number of bearers is eight. Four
of these carry the palanquin thirty or forty rods;
then the others take it upon their shoulders; thus,
alternately, they relieve each other. Besides the
bearers, several other men are employed to carry the
baggage, and to bear lighted torches by night. The
bearers and other assistants are changed once in
about ten miles, or as often as stage-drivers change
their horses. The traveller proceeds on his journey
from seventy to ninety miles in twenty-four hours, at
an expense of about twenty-five cents per mile.
For the purpose of procuring the praise of men
and the favor of the gods, rajahs and other opulent
natives have, in many of the large towns, built choultries, or inns, for the gratuitous accommodation of
travellers. The choultry of Rajah Trimal Naig, at
Madura, consists of one vast hall, three hundred and
twelve feet long, and one hundred and twenty-five
wide. The ceiling is supported by six rows of columns twenty-five feet high. The entire edifice is
composed of a hard, gray granite, and every part of
its surface is elaborately carved into representations of
cows, monkeys, tigers, lions, elephants, men, women,
giants, gods, and monsters.




5.
0a
0f
to
S       F
m1i




- -         -            I.
----------......








ATTACHMENT TO ANCIENT CUSTOMS.


23


Choultries generally have but one apartment, and
are entirely destitute of furniture of every kind.
The ground, beaten hard, and covered with lime
cement, serves as a floor, which at night is strewed
with travellers of all classes and of both sexes, wrapped
separately in their various-colored cotton cloths, and
lying side by side, like so many bales of merchandise
in a warehouse.
Should a Hindu be asked why his countrymen do
not have roads, wheel carriages, and furnished hotels,
his reply would be, " It is not our custom." He believes that the customs of his forefathers, civil, social,
and religious, were instituted by the gods, and are
therefore incapable of improvement. The effect of
this belief is to keep every thing stationary. There
is no progress in knowledge - no change for the better in any department in life. The fashion of dress,
the form of agricultural and mechanical instruments,
the manner of erecting habitations, and the performance of various kinds of labor, are the same now as
they were thousands of years ago. This fact may be
illustrated by an anecdote. An English gentleman
devised various plans of introducing improvements;
among others, he wished to substitute wheelbarrows
for the baskets in which the natives carry burdens on
their heads. He caused several of these useful articles to be constructed, and labored with much assiduity to introduce them among his workmen. In his
presence they used them with apparent cheerfulness,
and even admitted that they were far preferable to
the baskets. The gentleman was delighted with his
success.  On one occasion, however, having been




24


VILLAGE GOVERNMENT.


absente few hours, on returning somewhat unexpectedly, he was surprised to find all his laborers carrying the wheelbarrows, filled with  earth, on their
heads.
Most of the rural inhabitants of India live in villages, and with the exception of those districts which
have long enjoyed the security conferred by British
rulq, each village is surrounded by a high, thick wall
of mud. The houses are closely grouped together,
without regard to order, cleanliness, or free circulation
of air; and at night the cattle, which are numerous,
are brought within the village walls. Each of these
municipalities has its head man, or potail, its accountant, tax-gatherer, astrologer, and watchman; and besides these are often included the poet, schoolmaster, irrigator, blacksmith, joiner, barber, goldsmith,
washerman, potter, and dancing girl. Every family
belonging to the village has its own particular occupation, or specific office, traditionally entailed upon it
through successive generations. The land cultivated
is regarded as the property of the supreme government, for which a rent is paid in kind, amounting to
about one half the crop. The lands seldom change
their boundaries or their occupants. While their village system remains entire, they care little about the
revolutions of empires, or to what sovereign their
lands are transferred. The patriotism of the Hindu
extends no farther than the boundaries of his own
village.
The religious systems of the Hindus are contained
in a great number of very ancient books, in manuscript, called Shasters, which they divide into eighteen




9


A H~indu Woman of Bengal, of high rank, in full areas.








SHASTERS OR SACRED BOOKS.


classes, asserting that they contain eighteen distinct
kinds of knowledge. The first class comprises the
four Vedas. Many of thA Shasters have been handed
down from generation to generation for more than
three thousand years. They are in Sanscrit, a dead
language, remarkable for its copiousness and refinement. Some of them are written with ink and a
reed pen on paper of native manufacture, and others
with the point of an iron style on palm leaf. A palm
leaf volume of ordinary size is about eighteen inches
in length, two in width, and four in thickness.  In
each leaf is one or two holes, through which a string
passes, to prevent disarrangement in the order of the
pages.
A learned Brahnbn, on being asked how many
volumes their Shasters contained, replied, "Who is
able to calculate that? No man can number them;
the palace of the Rajah of Burdwan would not contain them; they are like the ocean, unfathomable,
without measure, and without end." That indefati'
gable searcher into Hindu mythology, Sir William
Jones, says, "To whatever part of this literature we
direct our attention, we are every where struck with
the thought of infinity." One poem, called the Mahabharat, contains four hundred thousand lines, or
more than sixteen times as many as the Iliad of
Homer.   Allowing forty lines to the page, it is
equivalent to twenty volumes of five hundred pages
each.
The subjects treated of in the Shasters are exceedingly numerous, including religion and its ceremonials, the wars of the gods, the healing art, music,


B


4




26


HINDU GEOGRAPHY.


architecture, astronomy, astrology, geography, and all
other arts and sciences known in India at the time
they were written.
The earth, according to these books, which claim to
be of divine origin, is a circular plain, resembling a
water lily. Its circumference is four hundred millions
of miles. It is borne upon the backs of eight huge
elephants; the elephants stand upon the back of an
immense tortoise, and the tortoise upon a thousandheaded serpent.  Whenever the serpent becomes
drowsy and nods, an earthquake is produced. On
such occasions, the people rush out of their houses,
and shout, beat drums, blow horns, and beat gongs,
for the purpose of arousing him. The earth consists
of seven concentric oceans, andj as many continents.
They are arranged in regard to each other like the
waves produced by throwing a pebble into water.
The first ocean, the one nearest the centre, is filled
with salt water, the second with milk, the third with
the curds of milk, the fourth with melted butter, the
fifth with the juice of the sugar cane, the sixth with
wine, and the seventh with fresh water. Beyond the
seventh ocean is a land of pure gold, but inaccessible to man; and far beyond that extends the land
of darkness, containing places of torment for the
wicked.
The continent at the centre of the earth is a circular
plain two hundred and fifty thousand miles in diameter. From its centre, Mount Meru, composed entirely
of gold and precious stones, rises to the height of six
hundred thousand miles. Unlike all other mountains,
it is much the largest at the top. It is crowned with




eL
1)Rom

Apilm leaif B3ok open at the first psige, and a Style used in writing-.








MI(UNT IERU ---THE -RAMAYAN.


27,


three golden summits, which are the favorite residences of Brahma, Vishnu, and Shiva. Near these
summits are the heavens of many of the inferior gods.
One of them   is described as being eight hundred
miles in circumference, and forty miles in height. Its
dome is supported by pillars composed of diamonds,
its numerous palaces are of pure gold, and.it is so
ornamented with brilliant gems, that its splendor
exceeds the brightness of twelve suns.
The highest clouds reach to about a third part ef
the height of Mount Meru. At tle foot of this lmountain are three smaller mountains, and on the top of
each grows a mango tree, eight tholIand eight hundred miles high.   These trees bear fruit several
hundred feet in diameter, and as delicious as nectar.
When it falls to the ground, juice exudes from it
whose spicy fragrance perfumes the air, and those
who eat thereof diffuse a most agreeable odor many
miles around. The rose-apple tree also g;'ows on
those mountains, the fruit of which is as large as
an elephant, and so full of juice that at the season
of maturity it flows along in a stream, and whatever
object it touches in its course is changed into pure
gold.
One of the most popular of the Shasters is 'the
Ramayan, an epic poem   of one hundred thousand
lines. In the preface it is declared that " he who
constantly hears and chants this poem will obtain the
highest bliss, and will become like the gods."  I have
seen vast assemblies of the natives, listening to the
reading of the Ramayan by the Brahmins, and these
readings sometimes continue several weeks. The fol



28


ABSTRACT OF THE RAMAYAN.


lowing is an abstract of portions of that remarkable
poem.
"Lanka, or Ceylon, had fallen under the dominion
of a prince named Ravana, who was a demon giant,
with ten heads and twenty arms, and of such power
that by dint of penance he had extorted from the
god Brahma a promise that no mortal should destroy
him. Such a promise was as relentless as the Greek
Fates, from which Jove himself could not escape;
alad Ravana, now invulnerable to man, gave up asceticism, and tyrannized over the whole of Southern
India in a fearful manner. At length, even the gods
in heaven were distressed at the destruction of holiness and the oppression consequent upon Ravana's
tyrannies; and they called a council in the mansion
of Bralhma, to consider how the earth could be relieved from such a fiend. To this council came the
'god Vishnu, riding on the eagle Vainataya, like the
sun on a cloud, and his discus and his mace in hand.'
The other gods entreated him to give his aid, and he
promised in consequence to be born dn earth, and to
accomplish the destruction of the terrific Ravana. A
superhuman Rishi [saint] was then found to perform
a sacrifice for the King of Ayodhya, which was followtd by his becoming the father of Rama and his
three brothers; all his four sons being incarnations
of Vishnu after a fashion, but Rama was Vishnu himself in mortal form.
" Rama and his brother Lakshman became ascetics,
and retired to a hermitage in a lonely forest on the
banks of the River Godavery. They came accidentally into collision with the rude people of the wild




Though the habitations of the Hindus are generally small, rudely contructed,
and of perishable materials, many of their temples are large stone edifices, covered with the most elaborate sculptures. The two Columns here represented belong to a large and beautiful Temple now in ruins at Barolli.








RAVANA'S STRATAGEM.


29


country in which they were located. A woman of
their race unfortunately made love to them, and they,
as a sign of their displeasure, cut off her nose and her
ears; but the woman had powerful relatives, possessed
of demoniacal power, and knew how to take vengeance on her foes. Finding other plans fail,-for in
open warfare Rama alwa-ys gained the ascendancy,she called in aid her power of sorcery, and bewitched
her brother Ravana, the demon-king of Lanka, to be
in love with Rama's wife, the lovely Sita. Ravana,
finding it in vain to hope to succeed without the aid
of stratagem, took with him an assistant sorcerer,
disguised as a deer; and as Rama took great pleasure
in the chase, it wat not difficult for the deer to lure
him from his cottage in pursuit. He did not leave
his beloved Sita without charging Lakshman, his
brother, to remain with and protect her; but the wily
deer knew how to defeat his precaution, and -when
transfixed by Rama's arrow, he cried out in the
voice of Rama,' 0 Lakshman, save me!' Sita heard
the cry, and entreated Lakshman to fly to his brother's
rescue. He was unwilling to go, but yielded to her
earnestness, and she was left alone. This being the
state of affairs which Ravana desired, he now left his
hiding place and came forward as an ascetic, in a red
threadbare garment, with a single tuft of hair upon
his head, and three sticks and a pitcher in his hand.
All creation shuddered at his approach; birds, be:asts,
and flowers were motionless with dread; the summer
wind ceased to breathe, and a shiver passed over the
bright waves of the river. Ravana stood for a while
looking at his victim, as she sat weeping and musing




30


EXTRACTS FROM THE RAMAYAN.


over the unknown cry; but soon he approached,
saying,
'" 0 thou that shinest like a tree with summer blossoms overspread
Wearing that woven kusa robe, and lotus garland on thy head,
Why art thou dwelling here alone, here in this dreary forest shade,
Where range at will all beasts of prey, and demons prowl in every glade?
Wilt thou not leave thy cottage home and roam the world which stretches
wide,
See the fair cities which men build, and all their gardens and their pride?
Why longer, fair one, dwell'st thou here, feeding on roots and sylvan fare,
When thou mightst dwell in palaces, and earth's most costly jewels wear?
Fearest thou not the forest gloom, which darkens round on every side?
Who art thou? say; and whose, and whence, and wherefore dost thou
here abide? "
When ~rst these words of Ravana broke upon porrowing Sita's ear,
She started up, and lost herself in wonderment, and doubt, and fear;
But soon her gentle, loving heart threw off suspicion and surmise,
And slept again in confidence, lulled by the mendicant's disguise.
" Hail, holy Brahmin!" she exclaimed, and in her guileless purity
She gave a welcome to her guest with courteous hospitality.
Water she brought to wash his feet, and food to satisfy his need,
Full little dreaming in her heart what fearful guest she had received.'
"Suddenly Ravana declares himself to be the demon-monarch of the earth,'at whose name Heaven's
armies flee.' He has come, he says, to woo Sita for
his queen, and to carry her to his palace in the Island
of Ceylon. Then bursts forth the wrath of Rama's
wife: -
' "Me wouldst thou woo to be thy queen, or dazzle with thine empire's
shine P
And didst thou dream that Rama's wife could stoop to such a prayer as
thine?
I, who can look on Rama's face, and know that there my husband stands -
My Rama, whose high chivalry is blazoned through a hundred lands
What! shall the jackal think to tempt the lioness to mate with him?
Or did the King of Lanka's isle build upon such an idle dream? "'




Niche in a Temple at Barolli.








RAVANA CARRIES OFF SITA.


31


"Ravana's only answer was to throw off his disguise, and with brows as dark as the storm-cloud in
the sky, he carried off the shrieking Sita as an eagle
bears a snake, mounting up aloft, and flying with his
burden through the sky. The unhappy Sita calls
loudly upon Rama, and bids the flowery bowers, and
trees, and river all tell her Rama that Ravana had
stolen his Sita from his home."
On his return, Rama cannot find his wife; he sinks
into a sea of grief, utters the most piteous clices, and
'exhibits those deep emotions of sorrow which characterize Eastern nations. Though a god, he does not
consider himself strong enough to recover, singlehanded, his beloved Sita, and therefore enters into
an alliance with the monkeys. Sugriva, the king of
the monkeys, despatches emissaries in all directions to
ascertain where Sita is concealed. The monkey general Huneman assumes the form of a rat, goes to
Lanka, pursues a circuitous route through the houses
of the enemy, until he discovers the prison where
Sita is confined. Like a faithful servant he delivers
to her a message from his master, and receives from
Sita her answer in return.
Having left the prison, he assumes his usual form,
and is seen scampering over the walls and the houses,
to the great alarm of the giant inhabitants of Lanka
At length they seize him and bring their prisoner to
the court of Ravana to be examined. As they refuse
him a seat, he coils his tail as a sailor would a cable,
until the coil becomes equal in height to the throne
of Ravana.
In reply to the questions of the king respecting his




32


RUNEMAN S TRIAL AND PUNISHMENT.


name, his parentage, and his object in visiting Lanka,
Huneman gives answers so ingenious and amusing,
that the whole court are convulsed with laughter at
the expense of their sovereign. Ravana, in a rage,
asks what is to be done with this monkey. After a
variety of propositions, it is agreed, that as he has
boasted greatly of his tail, it ought to be set on fire.
Accordingly, all the old clothes, the rags, and the
paper to be found in Lanka are collected, wrapped
around his tail, saturated with tar and pitch, and set
on fire. As soon as it begins to burn, the giants liber —
ate their prisoner, that they may enjoy the sport of
seeing him run. He rushes with incredible velocity
through the fields of corn, and sets them on fire, then
over the walls and through the houses, and they are
in flames. Never did such an incendiary visit Lanka
before. To save their city from destruction, the giants
now pursue him, to extinguish the torch which they
had lighted.. Huneman ascends the tower of a temple, and hides himself in its summit, and when he finds
it well filled with giants, he throws it down with violence and destroys them all. He makes his escape,
dips his tail in the ocean, and returns to Rama.
After reporting the exploits of his embassy, an immense army of monkeys are collected, and marched
down to the Coromandel coast. They tear up vast,
rocks and mountains, dast them into the Straits of
Manaar, and thus form a bridge to Lanka. On this
occasion General Huneman displays his usual activity
and strength, carrying ten mountains at a time, each
sixty-four miles in circumference, and throwing them
into the sea. He bore one on each shoulder, one




M.


jk!
Nashik, a place of Pil-rimage upon the River Godavry. p. 33








SITA RESCUED - RAMAYnN FESTIVAL.


33


under each arm, one in each paw, three on his head,
and one on the end of his tail.
The army having crossed their bridge, prodigies of
valor are performed on both sides. Rama kills Ravana, liberates his wife, Sita, and delivers the earth
from the giants, whose enormities cause her to groan.
The Hindus in general 'believe that the scenes of
the Ramayan actually transpired as therein represented; consequently, Rama, HAneman, and others
who took part in them, are regarded as divinities.
Images of them are made and worshipped, and temples are erected in their honor. The River Godavery,
upon which Rama dwelt with his Sita when she was
stolen from him, has become a sacred stream, and the
town of Nasink, upon its banks, is now one of the
most popular places of pilgrimage in Western India.
The festival of Ramayan is annually celebrated
with great pomp, when Huneman is personified by
some stout fellow, equipped with a mask and tail like
a monkey, who, attended by an army of similar masks
and tails, attacks the castle of the giant Ravana.
Formerly the youths who personified Rama, Lakshman, and Sita were afterwards sacrificed to the parties
they represented; but this part of the performance
has long since been discontinued.
In all parts of India monkeys are not only regarded with reverence, but actually worshipped. In
some instances provision is made for the maintenance
of great numbers of them, in groves where they resort. I visited a temple a few miles from Benares,
where fifteen hundred of these animals were maintained by a legacyleft by a wealthy native for that


c


5




34


REVERENCE FOR MONKEYS.


purpose. A marriage ceremony between two monkeys was celebrated by a rajah of Nudiya at an
expense of fifty thousand dollars.
As no person is allowed to molest the living representatives of Huneman, they sometimes become very
bold and annoying. The following incidents, related
by Rev. J. Statham, of Howrah, near Calcutta, will
serve as illustrations:
"During the frui seasons I was much annoyed by
monkeys; a whole tribe of the large species, called
ring-tailedl, came in from the jungles, and devoured
all the fruit they could seize. When erect, they were
as high as a common-sized man, and the agility which
they displayed was truly astonishing. Behind my
premises was a long building, formerly used as a ropewalk, the flat roof of which was their favorite place of
resort to gambol and chatter. When a European
approached the spot, they would instantly ascend to
the top of some almond trees in their vicinity; but if
a native came quite near to them, they took no more
notice of him than if he had been one of their own
species.
" One of these monkeys became quite familiar with
the shopkeepers in the bazaar, and would help himself plentifully to rice, fruits, &c. I was much amused,
one day, to hear a sweetmeat merchant thus expostulate with him: 'My brother, you know I am a poor
man; do not take my sweetmeat balls; take them
from other shops;, there is a rich man over the way;
he has plenty of rupees; go to him. Nay, nay,
brother, that is too bad, [the monkey having just
crammed a great ball of sweetmeats into his mouth';]




ANECDOTES OP MONKEYS.


35


'I cannot afford so much; indeed, my brother, I cannot.' And the poor shopkeeper, apparently very
much against his inclination, used a bamboo to guard
his property.
"One morning, a little boy, about eight years of
age, was going to school, with a bunch of plantains in
his hand, to be eaten at tiffin; these did not escape
the watchful eye of a large monkey, perched upon an
almond tree near the road. Making a rapid, though
circuitous movement to gain the rear, Jacko soon
came up with the object of his pursuit, and jumping
between the bearer and the boy, he put his long arms
around the child's neck, and seized the plantains.
The bearer screamed, and fled to a distance; but the
child, though terribly alarmed, maintained his rights
manfully for a considerable time, clinging to his plantains with all his might. Jacko, however, was not
to be disappointed; and giving the boy a blow on the
head, he knocked him down, and bore off the plantains in triumph.
"A friend, whose premises adjoined mine, had a
litter of pigs in a sty raised upon posts, to secure it
from the attacks of jackals and foxes; but it was not
out of the reach of monkeys. Hearing an unusually
loud and uproarious commotion in this elevated habitation of little grunters, we hastened to ascertain the
cause, and found that a monkey had seated himself
astride the mother, and with one of her ears firmly
grasped in each hand, was riding is fine style around
the sty. The servants shouted, and he made his retreat, but not without taking with, him one of the
offspring of his nag. Holding it by the hind legs, he




36    CREATION OP MAN AND INSTITUTION OF CASTE.
mounted to the top of a tall cocoa-nut tree, and then
very deliberately placed his prisoner under his arm,
and began to turn its tail round and round, as music
grinders turn the handle of the hand organ; and at
every turn this living instrument sent forth loud and
piercing notes, which were responded to in various
tones from tle sty. The servants began to pelt him
with stones, which caused him to leap firom tree to
tree; but finding himself embarrassed by the weight
he carried, he threw the pig into the air, and as it
fell fifty or sixty feet, it was instantly killed."
According to the Shasters, Vishnu, after the destruction of a former world by a deluge, composed
himself to sleep on a tlousand-heacded serpent, which
floated upon the surface of the waters. During a nap
of some millions of years, a water-lily grew from his
*   body; and from this flower issued Brahma, the Creator. Having formed the world. anew and created
many of the gods, lie proceeded to create man, when
the four classes or castcs into which the Hindus are
divided issued from different parts of his body; the
Brahmins fiomn his head, the Kshutryus from his
arms, the Voishnus from his breast, while the Shudras
had their ignoble origin in his feet; agreeably to
which legend, the Brahmins are supposed to be entitled to a very high rank, while the Shudras are
hardly regarded as human beings. "Whatever exists
in the universe," says Menu, the Hindu lawgiver, "is
all in effect, though not in form, the wealth of the
Brahmin, since the Brahmin is entitled to all by his
piimogeniture and eminence of birth. The Bralllin
eats but his own food, wears but his own apparel,:'nd




04
I.CL
Cs
04.0
40
0a
a.0
04
ho








CONSEQUENCES OF LOSING CASTE.


37


bestows but his own alms. Through the benevolence
of the Brahmin, indeed, other mortals enjoy ife."
The four classes of Hindus have, from various
causes, been divided into more than two hundred distinct castes. If one of high caste violate the rules of
his community, he cannot receive an honorable dismission, and enter a lower caste, but is forever excluded from all respectable society; repentance and
reforfiation have no tendency to restore him. One
of low caste, though ever so learned, wise, or virtuous,
can make no approximation to a higher caste. The
distance between the Shudra, the lowest caste, and
the Brahmin, is immeasurably great; the Brahmin
cannot even instruct the Shudra, but with the greatest precaution, lest he should be defiled. But, low as
the Shudra is, he has an honorable standing in society
when compared with the Pariahs, a race who are not
regarded as having any caste. They, when walking
in the street, must keep on the side opposite the sun,
lest their filthy shadows should fall upon the consecrated Brahmin. It is not uncommon to see the lower
castes prostrating themselves as worshippers at the
feet of the Brahmin, and greedily drinking the water
which he has condescended to sanctify by the immersion of his great toe.
Incidents of the most cruel and at the same time
of the most ludicrous character, illustrating the influence of caste, are of daily occurrence: The following
will serve as specimens: Rev. Mr. Day, a missionary
at Madras, informed me that as he was riding through
a native village, he saw a woman lying by'he side
of the street, apparently in the agonies of death; she




38


INFLUENCE OF CASTE.


had lairere about twenty-four hours, and, during
all this 'me, the villagers had been constantly pass'ing and repassing, withbut manifesting the least interest or sympathy. When Mr. Day asked them why
they thus neglected this woman, and suffered her to
lie there and die, they replied, "Why should we take
care of her? She does not belong to.our caste." A
little rice-water, it appears, had been offered her; but
she would not drink it, simply because the trson
offering it belonged to a lower caste. Had she tasted
the rice-water, or eaten any food cooked by these villagers, or even drank pure water from their vessels,
she would have lost caste. And having lost caste her
own children would have fled from her as from one
infected with the plague; her husband would not
have permitted her to enter his house; even the parental roof would not have afforded her an asylum
for a single moment; had any friends or relatives
dared to associate with her, they too would have lost
caste, and been involved in the same disgrace. Thus
she would necessarily become an outcast and a vagabond.
At a military hospital a sepoy of high caste fainted
and fell. The surgeon ordered an attendant to throw
water upon him. Unfortunately that attendant was
a Pariah. Pure water applied by one of that de,
spised 'race was regarded as sufficiently polluting to
destroy caste. The sepoy soon afterwards committed
suicide.
At B galore a bricklayer was severely injured by
falling f;m the roof of a house which he was assisting to repair. An English gentleman present called.. +.,




/,
9t
'A Hindu Woman of the Brahmin caste. She has prepared a dinner of rice,
placed it upon a Plantain leaf, and is carrying it to her husband.








INFLUENCE OF CASTE.


39


upon the other workmen to go to the well and get
some water for the relief of the sufferer. They replied, " That man is not of our caste, and we are not
allowed to give him water."
While an extensive fire was raging in Madras, the
Brahmins refused to allow any water to be taken from
their wells, lest these receptacles should become polluted by the approach of persons of low caste.
It is inconsistent with the rules of caste to eat food
cooked on board a vessel; it therefore becomes necessary for Hindu boatmen to go on shore to cook. Says
a missionary of my acquaintance, "It so happened
on one occasion that my boatmen had not gone on
shore to cook during the day; consequently, when
night came on,,they were very hungry and eager for
their supper. A little after sunset, however, we became entangled among sand-banks and shallows, a
considerable distance from land, and after laboring
with all their might till ten o'clock at night, the boatmen could not get the vessel to dry land, and it had
even become so dark that they could not see the
shore. Tired and hungry, they gave up in despair,
and sat down on deck, looking wistfully on, while the
Christians and Mohammedans were eating their warm
and comfortable supper on board, laughing at them,
both for their bungling navigation and their superstitious scruples. But they endured all without repining or getting angry at the taunts of their more
fortunate companions; and though they had tasted
nothing throughout the day except a few dried peas
and a drink of water, they went to sleep supperless
rather than violate the rule of their caste by boiling




40


SITTING IN DHERNA.


rice or baking cakes on the vessel; though not one
of themn had ever heard a single reason assigned for
a cutstoml so preposterous and inconvenient."
The Brahmnins have shown their shrewdness and
cunning by creating in the minds of their countrymen a firm belief that their persons were designed by
the Creator to be, under all circumstances, inviolablle,
and tlhat to be instrumental, either directly 6r indirectly, in dpl)riving them of life, is a crime which admits of no expiation. Upon this belief is founded the
custom called Dherna. When a Brahmin desires to
gain some particular point, which he has found it
impossible to accomplish in any other manner, he
takes a dagger and a cup of poison, and when the
offending party is at home, goes to his house, and seats
himself at the (loor in dherna, threatening to commit
suicide should his adversary attempt either to molest
him or to leave the house. The plaintiff now conmences a fast, in which the defendant is in honor
bound to join; and until the former obtains satisfaction the fast must continue. Should the Brahmin be
permitted to die of hunger, or should he drink the
poison, or plunge the dagger to his heart, the defendant would be regarded as guilty of Brahminicide, the
greatest of all crimes.
A Brahmin who had undertaken to attend upon
the public idol at the village of Pannabaka, in the
Presidency of Madras, availed himself of the privilege of levying contributions upon the inhabitants
for his support. A householder who had been assessed
a halfpenny a day refused to continue the payment.
The priest threatened that unless he received the




TRAGEDY AT PANNABAKA.


41


sum he would cut out his own tongue. Failing to
accomplish his object by threats, he whetted his knife,
and cut off a small piece at the tip. IIis tongue bled
profusely, and swelled to a great size.  The pains
hllich he endured rendered him still more desperate,
and he declared he would bring his entire fallily and
sit in dherna until he should obtain a sufficient sum
of money to defray the expense of a feast to his god.
The householder remaining olstinate, the priest, his
wife, and his four sons seated themselves at the door
of his dwelling. During the second nighlt the female
was bitten by a snake, and died the next morning.
This event exasperated the priest; he increased his
demand; and as the village had remained neutral in
the affair, he now laid a tax upon all its inhabitants.
As he had not only sustained a personal injury, 1,t
had lost his wife while standing up for the rights of
his order and the honor of his god, nothing less would
satisfy him now than a sum adequate to dcefi;ay the
expenses of the funeral, and to make a feast to propitiate the deity who had been offended by such
daring sacrilege. Until these demand(s were complied
with, he resolved to keep his station, anc to retain
the corpse of his wife unburied at the door of the
house. The villagers rejected his claim. He then
threatened that to be avenged upon them he would
kill his four children, and then put an end to his own
existence. Iis threats being disregarded lie took his
knife, laid hold of three of his children, and severed
their heads from their bodies. His eldest, son tried
to make his escape, but this murderous father allured
him back, saying that he only wanted to embrace
6




42


EXCITEMENT IN BENARES.


him and bid him farewell; but the moment he came
within reach he was laid prostrate, as another victim
to the shrine of superstition and revenge.  His attempt to despatch himself ended in making a deep
wound in the back of his neck.
The inhabitants of a village, a few miles distant,
hearing of these events, immediately proceeded to
Pannabaka with every demonstration of joy, and
after a few days returned, saying, " The children are
not indeed restored to life; but why are they not?
It is entirely owing to the inhabitants, who have not
made a feast; " which would cost two thousand rupees,
to propitiate the favor of the god - a feast which the
priest had declared to be necessary.
Sitting in dherna was formerly a common occurfence in Benares, and on one occasion it was enacted
on a large scale. The East India Company, by imposing a tax on houses, caused great dissatisfaction
among the inhabitants. They acknowledged that the
Company had a right to impose a tax on land and on
imports and exports. "But," said they, " our houses
are our %wn, and we have reason to fear that the
same power which now levies a heavy and unheardof tax on our dwellings may next year tax our wives
and children." Their remonstrances to government
at Calcutta being disregarded, the entire population
of the city and its vicinity determined to sit in
dherna until their grievances should be redressed.
Some of the most influential of the Brahmins distributed written handbills in the city and adjacent villages, stating briefly the causes and the necessity of
the measures which they were about to adopt, calling




THE INHABITANTS SIT IN DHERNA.


43


upon all lovers of their country to take an active
part, and imprecating the most bitter curses upon
every person who after reading the summons should
neglect to forward it to his next neighbor. Three
days after the handbills were issued, and before the
English magistrates were apprised of the plan, three
hundred thousand persons, as it was said,- though the
number Uas probably over-estimated, - deserted their
houses, shut up their shops, suspended labor on their
farms, forbore to light fires, prepare food, many of
them even to eat, and sat down, with folded arms
and drooping heads, upon the plains which surround
the city.
The leaders of this peculiar insurrection were informed by the English authorities at Benares that
government could not with propriety yield to remon,
strances so enforced; that if they chose to sit there it
was entirely their own affair; and that they would
not be molested so longfs they only injured themselves, and were peaceable in their behavior towards
others.  Without appearing to watch the proceedings of the natives, nor to suspect them of any inteirtion to commit violence, precautionary measures
were taken of concentrating a large military force at
the cantonment near the city. After the multitude
seated upon the plain had suffered considerably from
hunger, and had been rendered still more uncomfortable by being drenched by a thunder shower,
some of the party proposed a change in their tactics,
and moved that a deputation of ten thousand men
should be sent to Calcutta to address the governor
general personally. The motion was eagerly carried
6




44


AN EXCITING PROPOSITION.


1, a majority heartily tired of their unpleasant situation. The next question for discussion was, what
measures should be taken to procure the means of
(,.fl'aying the expenses of the deputation? One of
the leading Brahmins proposed a tax on houses.
Tlis proposition, of course, produced the most intense
excitement. "A tax on houses! If we are to pay a
tax on houses after all, we might as wellhave remained on good terms with our government, sitting
under our own vines and fig trees, and neither hungry
nor rheumatic." A large part of the multitude improved this opportunity to return to their homes, but
those who remained determined that all should go to
the governor, every man at his own expense.
Three days afterwards, when they were to assemble
for the purpose of commencing their journey, most
of them failed to make their appearance. From ten to
twenty thousand, however, actually assembled, laden
with provisions, and comnenced their march. The
Englislh authorities wisely refrained from interfering,
but watched their movements from a distance with a
corps of cavalry. A journey of hundreds of miles
on foot did not prove to be so pleasant an undertaking
as these inexperienced pedestrians anticipated. Their
provisions began to fail, and their fear of the military
prevented them from plundering the villages on their
route for fresh supplies. In the course of a few days
their number became so much reduced by desertion
that they were ashamed to proceed, and decided to
return. The East India Company repealed the obnoxious law, and thus ended a disturbance which, had
it been managed as imprudently as the affair of the
m




THE HINDUS A RELIGIOUS PEOPLE.


45


greased cartridges, in the year 3857, might have led
to the extinction of British rule in India.
According to their own standard, the Hindus are
preeminently a religious people.  The number of
their gods, as stated in their Shasters, is three hundred and thirty millions. These fabled gods are not
represented as acting in concert; they fight and quarrel with each other, and with their wives and children, murder the innocent for the sake of plunder,
and commit crimes too horrible and disgusting to
admit of description. Some of the prominent traiti
of their character are portrayed in the following extracts from the Shasters.
Extract from the Padma Puran, Chap. V. "Formerly O Bishma Daksha prepared a sacrifice at Gungadwara, to which came all the immortals and divine
sages.  At this festival celestial viands abounded.
The consecrated place of sacrifice extended for several yojanas. Numerous altars were erected. The
sacred rites and ceremonies were duly performed by
Vasishta, Angiras, Vrihaspati, and Narada; and Vishnu
protected the sacrifice. But Sati thus addressed her
father: My lord, all the immortals, the divine sages,
and my sisters with their husbands, adorned in the
costliest manner, have honored this festival with their
presence; and I observe that not a single one has
been uninvited except my husband. But, unless he
attend, empty will be all these rites, and productive
of no advantage.  Say, then, has it been through
forgetfulness that thou didst not invite my lord?'
On hearing these words, Daksha, with parental affection, placed his youthful daughter, who showed sucl




46


DAKSHA'S SACRIFICE.


fondness for her husband, in his lap, and thus replied:
'Listen, my darling, while I explain the reason why
thy husband has not been invited. It is because that
he is the bearer of a human skull, a delighter in cemeteries, accompanied by ghosts and goblins, naked or
merely clothed with a tiger's or elephant's skin, covered with ashes, wearing a necklace of human skulls,
ornanlelted with lsepents, always wandering about
as a mendicant, sometimes dancing and sometimes
singing, and neglecting all divine ordinances. Such
evil practices, my darling, render thy husband the
shame of the three worlds, and unworthy to be admitted at a sacrifice where Brahma, Vishnu, and all
the immortals and divine sages are present.' He
ceased; and Sati, incensed by his words, with angerinflamed eyes thus spoke: 'That god is the lord of
the universe, from whoml all things and beings have
received their rank and station, and whose supreme
excellence no tongue is able to declare; and, though
delighting in cemeteries, covered with ashes, and
adorned with human bones and serpents, he is the
creator, the provider, and the preserver. It was alone
through the favor of Rudra [another name for Shiva;
some of the Hindu divinities have many names, and
they are used interchangeably to prevent repetition]
that Indra obtained heaven; through the will, also,
of Rudra, Brahma creates; and were it not for Rudra,
how could Vishnu have the power to preserve? If,
therefore, I have derived might from my devotion,
and if I be beloved by Rudra, since thou hast despised him, this sacrifice shall be undoubtedly destroyed.' Having thus spoken, Sati fixed her mind




OCCURRENCES IN THE HEAVEN KAILASA.


47


in profound abstraction, and by her own splendor consumed her body, while all the immortals exclaimed
in astonishment, ' How wonderful ' On being informed of this event, Shiva, much afflicted, collected
myriads of ghosts, goblins, and demons, and hastened
to Daksha's place of sacrifice, which he completely
destroyed, after having vanquished all the immortals
that opposed him."
Extract from the Padma Puran, Chap. IX.: " Then
Nandi and Shumbha showered arrows on each other
thick as the leaves are strown on Mandara when
storms agitate its trees. At length Shumbha, throwing away his bow, rushed to the chariot of Nandi,
and, wounding him on the breast, he fell senseless, like
a mountain struck by a thunderbolt.  Nishumbha
received a blow on the breast from Mahakala; but,
advancing, he struck him on the head with his mace,
and felled him senseless to the ground; then seizing
him by his feet, and shouting aloud, he whirled him
round, and with force immense hurled him far away.
Shailaroma struck with his fist Pushpadanta on the
face, but he with his mace struck the Daitya to the
ground; which seeing, the valiant Giriketu attacked
Pushpadanta, who smote off his head with his sword.
But Giriketu, seizing his sword and shield, rushed on,
when his head called out, 'Where art thou going,
having forsaken me in this direful conflict? Art thou
not ashamed to engage in combat, having only a
headless body?' Having thus spoken, the head sprang
into its place, and Pushpadanta again with his sharp
sword severed it from the shoulders. But it immediately became a hundred heads with two hundred




48


BATTLE OF THE GODS.


eyes, and rejoined the trunk. These also Pushpadanta lopped off; but Jwara, advancing, compelled
him to retreat to the mountain. Kolahala and Maliawan contended for some time with.arrows,but at
length the Daitya, seizing a mountain, overwhelmed
Maliawan with it. Kartika, covered with arrows by
Rahu, hurled at him a javelin blazing with refulgent
beamns, which seeing, Rahu sprang into the air and
seized it with his hands. Then, as he had no head,
Skanda directed a javelin at his breast; but his mother hastened to the assistance of her son engaged in
battle with the son of Shiva, who, not wishing to
offend the river, withdrew on his peacock to the
mountain. Vinayaka was overwhelmed with arrows
by Jambha, and attacked him with his trunk and
battle axe; but Jambha, at length, hurling a javelin,
wounded Ganesa in the mouth, who, alarmed, and
smarting with pain, thus exclaimed on the battle field,
' 0 my mother! 0 my father! 0 my brother! 0 my
dear rat!'"
Ganesa, the valiant warrior who was so cruelly
wounded in the mouth, was created for the purpose
of causing mankind to " fall into hell," as we are informed by the following extract from the Skanda
Puran: "Formerly, during the twilight that intervened between the Dwapura and Kali yags, women
barbarians, Sudras, and other workers of sin, obtained
entrance into heaven by visiting the celebrated temple of Someshwara. Sacrifices, ascetic practices, charitable gifts, and all the other prescribed ordinances
ceased, and men thronged only to the temple of Shiva. Hence old and young, the skilled in the Vedas




THE GODS IN A DILEMMA.


49


and those ignorant of them, and even women and
Sudras, ascended to heaven, until at length it became
crowded to excess. Then Indra and the gods, afflict.
ed at being thus overcome by men, sought the protection of Shiva, and thus with reverence addressed
him: '0 Shankara! by thy favor heaven is pervaded
by men, and we are nearly expelled from it. These
mortals wander wherever they please, exclaiming, " I
am the greatest! I am the greatest!" and Dharma
Rajah, beholding the register of their good and evil
deeds, remains silent, lost in astonishment. For the
seven hells were most assuredly intended for their
reception; but, having visited thy shrine, their sins
have been remitted, and they have obtained a most
excellent futurity.' Shiva replied, 'Such was my
promise to Soma, nor can it be infringed; and all
men, therefore, who visit the temple of Someshwara,
must ascend to heaven. But supplicate Parvati, and
she will contrive some means for extricating you from
this distress.' The gods then, kneeling before Parvati,
with folded hands and bended heads, thus invoked
her assistance with laudatory strains: 'Praise be to
thee, 0 supreme of goddesses, supporter of the universe! Praise be to thee, 0 lotos-eyed, resplendent
as gold! Praise be to thee, 0 beloved of Shiva, who
createst and destroyest! Praise be to thee, 0 mountain-born! Praise be to thee, 0 Kalarattri, 0 Durga,
who pervadest the universe, and art the sole substance
from which all female forms, whether mortal or immortal, originate! Grant us thy aid, and save us from
this fearful distress!' Having heard the supplication
of Indra and the gods, thou, 0 goddess, wert moved
7




50


THE GODDESS KALI CREATED.


with compassion, and, gently rubbing thy body, there
was thence produced a wondrous being with four;arms and the head of an elephant; when thou thus
addressedst the gods: 'Desirous of your advantage,
have I created this being, who will occasion obstacles
to men, and, deluding them, will deprive them of the
wish to visit Somanatha, and thus shall they fall into
hell.' This heard, the gods were delighted, and returned to their own abodes, relieved from all fear of
mankind."
Extract from the Lainga Puran, Part II., Chap. C.:
"Formerly a female Asura, (demon,) named Daruka,
had, through devotion, obtained such power, that she
consuned like fire the gods and Brahmins. But, as
she was attended by a numerous host of female
Asuras, Vishnu, and all the gods, were afraid to
engage in battle with her, lest they should incur the
sin of fenslicide. They, in consequence, proceeded to
Shiva, and with laudatory strains entreated his assistance; and he then, regarding Devi, thus addressed
her: 'Let me request, O lovely one, that thou
wouldst now, for the benefit of the universe, effect
the destruction of this Daruka.' Having heard these
words, Parvati created from her own substance a
maiden of black color, with matted locks, with an eye
in her forehead, bearing in her hands a trident and.a
skull, of aspect terrible to behold, and arrayed in celestial garments, and adorned with all kinds of ornaments. On beholding this terrific form of darkness,
the gods retreated in alarm. Parvati then created
innumerable ghosts, goblins, and demons; and, attend.
ed by these, Kali, in obedience to her order, attacked




DIVINITIES, HOW REPRESENTED.


51


and destroyed Daruka, and removed the distress of
the world."
This legend concludes in the following singular
manner: " Shiva also appeared as an infant in a cemetery, surrounded by ghosts, and on beholding him
Kali took him up, and, caressing him, gave him her
breast. He sucked the nectareous fluid; but becoming angry, in order to divert and pacify him, Kali,
clasping him to her bosom, danced, with her attendant
goblins and demons, amongst the dead, until he was
pleased and delighted; while Vishnu, Brahma, Indra,
and all the gods, bowing themselves, praised, with
laudatory strains, the god of gods, Parvati and Kali."
It is generally admitted that neither nations nor
individuals aim at greater purity of morals than their
religion requires. We may expect to find any community below, rather than above, this standard. This
is true in regard to the Hindus. Their gods and goddesses being extremely vicious, the manner in which
they are worshipped must correspond with their character; it cannot be expected that the moral character
of the people should be other than it is - a compound
of every thing that is debasing.
Gross and polluted as their divinities are, they are
yet too refined and elevated, in their estimation, to be
worshipped without imagery. Images are made in
forms as various, unnatural, and horrid, as the imagination can conceive. When one of them is consecrated by the Brahmin, the divinity for whom it is
designed is supposed to take up his abode in it, and
is propitious or unpropitious, according to the nmanner in which it is worshipped. An image of Shiva,




*52,IMAGES OF SHIVA AND KALI.


found among some ruins in Behar, has eight arms and
three eyes, one of them being in the centre of his forehead. He is decorated with a serpent, which is rearilg its head over his right shoulder. With one foot
he is crushing an enemy in the act of drawing a
sword; with two of his hands he is tossing a human
victim on the points of a trident; in a third he.holds
a drum, in a fourth an axe, in a fifth a sword, in a
sixth a portion of the Vedas, and in a seventh a club,
on the end of which is a human head.
Sculptured on the wall of a temple in Gaya is
another image of Shiva, having four legs, sixteen
arms, and seven heads. In each of his sixteen hands
is an animal on a plate, as if dressed for food. His
crown and girdle are decorated with the heads of his
enemies, and he is dancing upon the bodies of four
men, two prostrated, and two ready to be crushed.
The goddess Kali, the wife of Shiva, is represented
as a woman of a dark-blue color, with four arms, in
the act of trampling under her feet her prostrate and
supplicating husband. In one 'hand she holds the
bloody head of a giant, and in another an exterminating sword. Her long, dishevelled hair reaches to her
feet; her tongue protrudes from her distorted mouth;
and her lips, eyebrows, and breast are stained with
the blood of the victims of her fury, whom she is
supposed to devour by thousands. Her ear ornaments
are composed of human carcasses. The girdle about
her waist consists of the bloody hands of giants slain
by her in single combat, and her necklace is composed of their skulls. This monster divinity is one
of the most popular objects of Hindu worship. She




2


1


3


4


1. Shiva and his wife Parvati. 2, 3, 4, Forms of Shiva from Hindu Sculptures








KALI'S THIRST FOL. BLOOD.


53


calls forth the shouts, the acclamations, and the freewill offerings of myriads of infatuated worshippers.
Her temples are continually drenched with the blood
of victims; even human victims are occasionally
sacrificed to her. The following is a prescribed form
to be used on such occasions: "Hrang, bring, Kali,
Kali! - 0 horrid-toothed goddess, eat, eat; destroy
all the malignant; cut with this axe; bind, bind;
seize, seize; drink this blood; spheng, spheng; secure,
secure!   Salutation to Kali!"  It is stated in the
Kalika Puran, that blood drawn from fishes and
tortoises will please the goddess one month; a crocodile's blood will please her three; that of certain wild
animals, nine; that of a bull or a guana, a year; an
antelope's or wild boar's, twelve years; a buffalo's,
rhinoceros's, or tiger's, a hundred; a lion's, a reindeer's,
or a man's, a thousand; but by the blood of three
men slain in sacrifice, she is pleased a hundred thousand years!
Such, according to some of the sacred legends, is
Kali's thirst for blood, that on a certain occasion, being
unable to procure any of the giants for her prey, she
cut her own throat, that she might gratify her savage
appetite by drinking her own blood. In some of the
districts of Bengal she is represented by an image
supporting her own half-severed head in her left hand,
while streams of blood gush from her throat into her
mouth.
Kali is said to have been the founder of the secret
society of Thugs. Like the secret societies of more
civilized countries, it boasts of great antiquity, and is,
to a considerable extent, religious. Its members be



54:


THE SOCIETY OP THUGS.


lieve that they are under the immediate guidance
and protection of Kali, and that she permits them to
obtain their livelihood by murdering travellers on the
highway, and then taking their property. It would
be quite inconsistent with their religious principles to
rob any person until he is first deprived of life by
strangulation. When about to murder a traveller, if
they hear or see any thing which, according to their
superstitious notions, indicates evil, they allow him to
pass on unmolested; but if the omen is esteemed
good, they regard it as a positive command to murder
him. In 1826, the East India Company adopted
measures to suppress this system of wholesale murder. Since that time between two and three thousand
Thugs have been arrested, tried, and convicted. Two
hundred and six were convicted at a single session of
the court. It appeared, in the course of the evidence,
that these prisoners, at different times, had murdered
four hundred and forty persons. For a more ex
tended description of the habits and superstitions of
the Thugs, the reader is referred to Chapter VL




The Goddess Kali, p. 52.


Luckshme as Varahi, the wife of Vishnu, in his tiird Incarnation.








FESTIVALS. -SINGING AND DANCING GIRLS.


55


CHAPTER II.
FESTIVALS. - SINGING AND DANCING GIRLS.  SPECIMEN OF
THEIR SONGS. -DANCING BOYS — THE GREAT TEMPLE OF
JUGGERNAUT. - IMMENSE MULTITUDES OF PILGRIMS.- THE
PLAINS WHITENED WITH THEIR BONES. —PERSONAL APPEARANCE OF JUGGERNAUT.- HIS WARDROBE AND JEWELS.- HE
TAKES A RIDE IN HIS CAR.- I SCOLDED BY HIS WIFE.THE PILGRIMS SYMPATHIZE WITH HER, AND REND THE AIR
WITH TERRIFIC YELLS.
A GREAT number of festivals are celebrated in honor
of Hindu divinities, and as most of them are observed
annually in almost every city and village throughout
extensive portions of the country, the amount of their
influence upon the people is immense; but unfortunately it has no tendency to improve their condition.
One of the most popular sources of amusement during
these festivals is the performance of dancing girls.
Let us, in imagination, enter the house of a wealthy
native, at night, during a festival in honor of Ganesa.
In a conspicuous place is a throne, gaudily decorated,
and upon it an image of that divinity, represented as
a very corpulent man, of a red color, with four arms,
and the head of a white elephant. In front of him is
an image of the rat, upon the back of which he is said
to perform his journeys. For the gratification of the
idol and the multitude of assembled worshippers, a
dancing girl is performing. She is clad in garments
of the finest texture and of the most brilliant colors,




56


SPECIMEN OF HINDU SONGS.


and is decorated with a profusion of costly ornaments
Her dancing consists in moving slowly and gracefully
in various directions jingling her anklets and bracelets by running backward and forward upon her heels,
turning slowly round and round, waving her hands,
bending from side to side, and gliding up to the spectators, performing many peculiar and graceful antics.
Occasionally her movements are indecent, and her
songs plentifully spiced with amorous allusions. After
singing and dancing for some hours, her place is
supplied, either by others of the same class, or by
playactors, jugglers, or mountebanks; and the performance is thus continued from ten o'clock till
sunrise.
A Hindu song is introduced here as a specimen of
the least objectionable of those which are sung by the
dancing girls. The boy mentioned in the first line is
Krishna, the favorite divinity, who married sixteen
thousand wives. He 'is believed to have been born
of human parents, at Brindabun, on the Ganges, where
he spent his youthful days in playing on the flute, and
frolicking with the milkmaids:"The pipe is heard of Nundh's sweet boy
The milkmaids' hearts beat high with joy;
To the cool woods in crowds they speed;
No danger fear, nor toil they heed;
And, if by chance the youth they spy,.Away go prudence, modesty.
They gaze, by his bright beauties burned,
And soon their pails are overturned!"
They' then go to Jasooda, Krishna's mother and
make the following complaint:" Jasooda, listen, to our prayer;
Thy son's audacious frolics hear I




77. Z


Ganesa, Dancing Girl, and Musicians.


Portrait of Juggernaut, p. 60.


E








DANCING GIRLS UNITED IN WEDLOCK TO IDOLS.


To Brindabun we bent our way;
He seized our arms and bade us stay.
Lady, our cheeks with shame were red;
Like modest girls, away we fled.
In vain we've milked, in vain we've churned,
For he our pails has overturned!"
Jasooda replies,
a      " Go, bold and forward milkmaids, go!
No one your wily ways can know;
Often in laughing groups you're seen
Bending your steps to coverts green;
There in the cool retreats you rove,
And pass the hours in mirth and love;
Then tell me, from your pranks returned,
Forsooth, your pails are overturned!"
Many of the dancing girls belong to the temples,
and are called the wives of the gods.        At an early
age they are united in wedlock to the images worshipped   in the temples.     This strange matrimonial
connection is formed in compliance with the wishes
of the parents, who believe it to be a highly meritorious act to present a beautiful daughter in marriage
to a senseless idol, and thus doom her to a life of vice
and infamy.     Dancing is deemed so disreputable by
the Hindus that none engage in it but the dissolute
and abandoned.
The dancing girls who do not belong to the temples are bought when children, and adopted into a
partnership, to which the income belongs as common
stock, each rising in turn to the management of the
general fund as she acquires the right by seniority.
In some instances this fund      accumulates to an immense amount.      Some of the best houses and handsomest temples in     Benares have been       erected by
women of dancing notoriety.
8




GREAT TEMPLE OF JUGGERNAtT.


Those families who cannot afford the expense of
dancing women at their religious festivals, employ
Ba-yees, or dancing boys. These are generally of the
Mohammedan sect, and are richly dressed in fine
muslin of brilliant colors. A roll of silver tissue is
wound several times round the waist; the border of
the ample skirt, the sleeves, and the neck are richly
ornamented with a broad, silver ribbon; the feet are
decorated with small bells, and the wrists with bracelets of silver or gold. The musicians who accompany
them are generally their relatives. Sometimes musicians buy young children of their parents, and teach
them to dance. When they arrive at the age of
fifteen or sixteen years, or are too large to dance as
Ba-yees, they either learn to play on musical instruments, or quit the profession entirely.
The number of festivals celebrated annually in
honor of Juggernaut is twelve. He has many temples in various parts of the country, the one at Puri, on
the western shore of the Bay of Bengal, being the
largest, and esteemed the most holy. The principal edi-.
fice rises to the height of one hundred and eighty-four
feet. In an adjacent building, morning and evening,
the dancing girls belonging to the temple display
their professional skill, for the amusement of the idols
enthroned in the large edifice. There, also, three
times a day, large quantities of the choicest food are
presented to these wooden images. The people are
taught that the appetite of these gods is perfectly
satisfied by smelling and seeing the food at a distance.
This is a remarkably fortunate circumstance, since the
Brahmins always take what the idols leave.




A ^< ^ t


NP          -


a


The Great Temple of Juggernaut at Puri, p. 58.








I


/e


---- -
A Ba-yee or Dancing Boy.
p. 68.








IMMENSE MULTITUDES OF PILGRIMS.


59


The wall which surrounds the temple is twenty-one
feet high, and forms an enclosure six hundred and
fifty feet square. On each sidle of the square is a
gateway. The eastern gateway is through the base
of a highly-ornamented tower, and in front of it is a
column which is regarded as a very beautiful specimen of architecture. The shaft, which is thirty feet
high, is composed of a single stone. On the top is an
image of Huneman, a deified monkey.
The only foreigner who ever saw the inside of this
temple was an English officer, who, about thirty years
since, succeeded in gaining admission, by painting and
dressing himself like a native. When the Brahmins
discovered that their holy place had been thus defiled,
they became so enraged that all the English residing
at the station were obliged to flee for their lives.
Suspecting their pursuers to be more desirous of
gratifying their avarice than their revenge, they
strewed silver money by the way, and, while the natives stopped to pick it up, they gained time, and
succeeded in reaching a place of safety.
The car festival celebrated here is usually attended
by more than one hundred and fifty thousand pilgrims, nearly half of whom are females. There is
great suffering among these pilgrims, and many of
them die in consequence of excessive fatigue, exposure to the annual rains, and the want of suitable
and sufficient food. The plains, in many places, are
literally whitened with their bones, while dogs and
vultures are continually devouring the bodies of the
dead. Rev. Mr. Lacy informed me that, on one occasion, he counted ninety dead bodies in one place, and




60


JUGGERNAUT'S JEWELS AND WARDROBE.


that his colleague, at the same time, counted one
hundred and forty in another place.
Great numbers perish on their way home. The
pilgrim, on leaving Puri, has a long journey before
him, and his means of support are often almost, if
not entirely, exhausted. The rainy season has commenced, and at every step his naked feet sink deep
in the mud.  At length, exhausted by hunger and
fitigue, he sits down by the side of the road, unable
to proceed any farther. His companions, regarding
only their own safety, leave him to his fate. Dogs,
jackals, and vultures gather around him, watching
his dying struggles; and in a few hours his flesh has
disappeared, and his bones lie bleaching on the plain.
Since the erection of this temple, in the twelfth century, such has been the fate of millions.
I took a portrait of Juggernaut as I saw him in the
morning, while the Brahmins were making his toilet.
He appeared to be well supplied with fine Cashmere
shawls and valuable jewels, and the BrIahmlins were
so arranging them as to display the beauties of his
person to the best advantage. In the evening he is
entirely disrobed, and his shawls and jewels, and also
his hands and feet, which are made of gold, are carefully locked up in a strong box. This precaution is
not through fear that the idol will convey himself
away in the night, but to secure these treasures from
thieves. Nor is the strong box always a sufficient
security; for on one occasion, upon opening it in the
morning, jewels to the value of some thousands of
dollars had disappeared.
At one of the annual festivals, Juggernaut and two




CAR FESTIVAL OF JUGGERNAUT.


61


other images, said to be his brother and sister, are
drawn out upon huge cars. The car of Juggernaut
consists of an elevated platform, thirty-four feet square,
supported by sixteen wheels, each six and a half
feet in diameter. From the centre of the platform,
directly over where the idol is placed, rises a tower,
covered with English broadcloths, in alternate stripes
of red and yellow. Six ropes, or cables, are attached
to the car, six inches in diameter and three hundred
feet in length, by means of which the people draw it
from place to place. Many devotees have cast themselves under the wheels to be crushed to death. As
a reward for this act of devotion, they expect to enjoy
health, riches, and honors in the next life.
The car festival, which I witnessed at Puri, commenced on the Sabbath. I went to the temple about
two o'clock in the afternoon, just as the pilgrilms, who
had encamped in great numbers in the vicinity, were
beginning to assemble. From an elevated position. on
an elephant, I saw them pouring in from every direction, until four o'clock, when the concourse became
immense. Every street and avenue leading to the
temple was thronged, and the flat roofs of the houses
were densely crowded with anxious spectators. About
five o'clock, a company of men proceeded from the
temple, making a horrid din with drums, gongs, and
trumpets. Next came the idols, shaded by umbrellas
of state, and attended by various emblems of royalty.
The vast multitude greeted them with loud and longcontinued shouts. Juggernaut, and his brother and
sister, were now to mount their cars; but from the
infirmities of age, or some more obvious cause, they




62


VAST MULTITUDE OF BEGGARS.


submitted to the awkward expedient of being dragged
through the mud to their elevated seats by the aid
of ropes and Brahmins. A variety of ceremonies followed, but as it was growing late, I returned to my
lodgings.
At sunrise the next morning, the gates of the town
were thrown open, to admit the beggars. As they
passed, I was informed by the English magistrate, by
whose order they were admitted, that their number
probably exceeded fifty thousand. They were the
most weary, ragged, filthy, wretched-looking objects I
ever saw. They had been prevented from entering
the town at an earlier period, because of their inability to pay the tax which the Honorable East India
Company demanded of their heathen subjects for the
privilege of seeing their idols. The Company, I ascertained, had, in the preceding thirty-four days,
received fifty-five thousand dollars as admission fees.
Having already extorted so large a sum from the
richer pilgrims, they could well afford, now that a
part of the festival was over, to admit gratuitously
those from whom no money could be obtained. It
affords me much pleasure to say that this unrighteous
source of gain has been abolished. The multitude of
beggar pilgrims hastened onward to the cars, and
appeared to be lost in the much larger multitude
there assembled.
Hearing the tumultuous sound of many voices at a
distance, I looked towards the place from which it
came, when I saw about a thousand men advancing,
with green branches elevated in their hands. They
rushed forward, leaping through the crowd, and, with




THE CARS PUT IN MOTION.


63


mighty shoutings, seized the ropes of one of the cars,
and dragged it forth in triumph. Soon other companies, in a similar manner, dashed forward, and put
the twr remaining cars in motion.
The pilgrims are taught to believe that the cars are
not moved and guided by the strength of the men
who pull at the ropes, but by the will and pleasure
of the idols. This being admitted, it must be that
Juggernaut made a great mistake, for he ran his ear
against a house, and was not able to extricate himself
until the afternoon of the next day. Perhaps he was
merely in a surly mood, for they believe that the ears
move only when the idols are pleased with the worship. If for any reason a car stops, they suppose that
the idol thus expresses his disapprobation. One of
the priests then steps forward to the front of the platform, and rehearses the deeds and extols the character
of the idol in a manner the most obscene. No person,
educated in a Christian country, can possibly conceive
expressions so debasing and abominable as are used
on such occasions. % Should the speaker quote from
the Shasters, or invent an expression more than
usually lascivious, the multitude give a shout, or rather
a sensual yell, the men again pull with renewed energy at the ropes, the idol is supposed to be delighted,
and the car is permitted to move on. When dragged
a short distance farther, it is stopped again by a priest,
who slyly clogs one of the wheels. Then another
scene of pollution is acted out with all its debasing
influence upon the mind and morals of the people.
In this manner eight days are spent in drawing the
car two miles.




64


EXCITING MIDNIGHT SCENE.


In one of the apartments of Juggernaut's temple
t.liiee is a golden ilmage of Luckshlle, the wife of
Juggernaut. Near midnight, on the fourth day of the
car festival, it was brought out of the temple on a
splendid litter borne on the shoulders of men. Preceded by a band of rude music, and men bearing
flaming torches, they soon approached the cars, when
Luckshme was presented directly in front of Juggern.lut, her husband. Immediately the whole multitude
appeared to be in a perfect rage, and rent the air with
the most violent and clamorous yells. The women,
who at this time were unusually numerous, appeared
to be by far the most excited. In the midst of these
dreadful yells, which had now continued several
minutes, one of the priests took a garland of flowers
firom Juggernaut, and placed it around the neck of
his wife. She was then borne off towards the temple,
and the clamor ceased.
I inquired the meaning of this strange and terrific
ceremony. The reply was, that on the first day of
the festival, Juggernaut had eloped with his sister;
that on the fourth his wife heard of it, and, being
stung with jealousy, determined on revenge. Accordingly she set out in hot pursuit of her unfaithful
spouse; and, having overtaken him at this place, she
had given him a sound scolding. The shouting and
yelling of the multitude were merely the effect of
sympathy, they joining in the chorus with the scolding wife. This accounts for the active part which the
women took in this ceremony. Juggernaut, like
other penitent husbands who have scolding wives,




INFLUENCE OF THE FESTIVAL.       65
promises to do better in future, and Luckshme is persuaded to be reconciled and to return home.
It will readily be perceived that this festival exerts
a most pernicious influence upon the community.
The ceremonies are not only foolish, but most polluting in their tendencies and effects. Here crimes of
the foulest character are sanctioned by the conduct
of their supreme god. It is not, therefore, a matter
of surprise that impurity and all its kindred abominations pervade the land.
9




66       THE GIANT DURGA PERFORMS AUSTERITIES.
CHAPTER III..
ORIGIN OF THE GODDESS DURGA. - THE DURGA FESTIVAL IN
CALCUTTA. - EVERY HOUSE CONVERTED INTO A TEMPLE AND
FURNISHED WITH A TEN-ARMED IMAGE OF THE GODDESS.-THE
DECORATIONS AND ILLUMINATIONS. - MUSICIANS. - DANCING
(GIRLS. - CAROUSALS. -PRESENTATION OF OFFERINGS TO THE
IDOL. - A RAJAH PRESENTS SIXTY-FIVE THOUSAND SHEEP, GOATS,
AND BUFFALOES TO BE SACRIFICED. -VORSHIPPERS DAUB THEMSELVES WITH THE BLOOD OF SACRIFICED ANIMIALS, AND SING,
SHOUT, AND DANCE.- THE IMAGES ARE CARRIED IN PROCESSION,
ACCOMPANIED WITH MUSIC, AND THROWN INTO THE GANGES. —
MANY THOUSANDS OF PROCESSIONS TO BE SEEN AT THE SAME
MOMENT. -THE CHARAK FESTIVAL.  DEVOTEES SUSPENDED BY
IRON HOOKS THRUST INTO THE MUSCULAR PARTS OF THE BACK.
OTHERS WITH THE TONGUE AND OTHER PARTS OF THE BODY
PIERCED FOR THE INSERTION OF ROPES, RODS, AND LIVING SERPENTS. — THE MOHURRU.I FESTIVAL.
THE most important festival in the Bengal Presidency is in honor of Durga. We are informed in
the Shasters that this goddess became famous among
the other divinities by slaying a giant who had become their oppressor.  The following account of this
exploit is abridged from the volumes of Ward. In
remote ages, a giant named Durga, having performed
religious austerities of transcendent merit in honor
of Brahma, obtained his blessing, and became a great
oppressor.   He conquered    the three worlds; dethroned all the gods, except the sacred Triad; banished them from their respective heavens to live in




AN IMMENSE ARMY OF GIANTS.


forests; and compelled them, at his nod, to come and
bow down and worship before him, and celebrate his
praise. He abolished all religious ceremonies. The
Brahmins, through fear of him, forsook the reading
of the Vedas.  The rivers changed their courses.
Fire lost its energy. The terrified stars retired from
his sight. He assumed the forms of the clouds, and
gave rain whenever he pleased; the earth, through
fear, gave an abundant increase; and the trees
yielded flowers and fruits out of season.
The gods at length applied to Shiva. One said,
He has dethroned me; another, He has taken.my
kingdom; and thus all the gods related their misfortunes.  Shiva, pitying their case, desired his wife,
Parvati, to go and destroy the giant. She willingly
accepted the commission. Durga prepared to meet
her with an army of thirty thousand giants, who were
such monsters in size, that they covered the surface
of the earth,- ten millions of swift-footed horses,
a hundred millions of chariots, - a hundred and
twenty thousand millions of elephants, - and soldiers
beyond the power of arithmetic to number. Parvati,
having assumed a thousand arms, sat down upon a
mountain, coolly awaiting the approach of her formidable foes.  The troops of the giant poured their
arrows at her, thick as the drops of rain in a storm;
they even tore up the trees and the mountains, and
hurled them at the goddess; she turned them all
away, and caused millions of strange beings to issue
from her body, which devoured all her enemies except their great leader. He then hurled a flaming
dart at the goddess; she easily turned it aside. He




68


BATTLE BETWEEN DURGA AND PARVATI.


discharged another; this she resisted by a hundred
arrows. He levelled at her a club and pike; these,
too, she repelled. He broke off the peak of a mountain and threw it at her; she cut it into seven pieces
with her spear. He now assumed the shape of an
elephant as large as a mountain, and approached the
goddess; but she tied his legs, and with aher nails,
which were like cimeters, tore him in pieces. He
then arose in the form of a buffalo, and with his
horns cast stones and mountains at the goddess, tearing up the trees by the breath of his nostrils; she
pierced him with a trident, when he reeled to and
fro. Renouncing the formn of a buffalo, he reassumed
his original body as a giant, with a thousand arms,
and weapons in each; she seized him by his thousand
arms, and carried hMm into the air, from whence she
threw him down with dreadful force. Perceiving,
however, that this had no effect, she pierced him in
the breast with an arrow; when the blood issued in
streams from his mouth, and he expired. The gods,
filled with joy, immediately reascended their thrones,
and were reinstated in their former splendor. The
Brahmins recommenced the study of the Vedas.
Sacrifices were again regularly performed.  Every
thing reassumed its pristine state. The heavens rang
with the praises of Parvati; and the gods, in return
for so signal a deliverance, immortalized the victory
by transferring to the heroine the name of Durga.
Though I have witnessed the celebration of the
Durga festival, I insert the following account of it
by Rev. Alexander Duff, D. D., of Calcutta, in preference to any description of my own: " Were you in




PREPARATIONS FOR THE DURGA FESTIVAL.


69


Calcutta in the month of September, you might
every where witness the most splendid and extensive
preparations for the annual festival of Durga. In
passing along the streets, your eye would be chiefly
arrested by the profusion of images exposed for sale.
On inquiry, you would be told that wealthy natives
have images of the goddess in their houses, made of
gold, silver, brass, copper, crystal, stone, or mixed
metal, which are daily worshipped. These are stable
and permanent heirlooms in a family, and are transmitted from sire to son, like other goods and chattels
that become hereditary property. But, besides these,
for the ceremonial purpose of a great festival, multitudes of temporary images are prepared. They may
be made of a composition of hay, sticks, clay, wood,
or other cheap and light materials. They may be
of any size, from a few inches to ten, twelve, or twenty
feet in height, though the ordinary size is that of the
human stature. The only limitation is in regard to
the form.  This is prescribed by divine authority,
and from it there must be no departure. Hence all
are framed or fashioned after the same divine model.
These images may be made by the worshipping parties themselves, and made so small, and of substances
so inexpensive, that the poorest may be provided
with one as well as the most wealthy. But if the
parties do not choose to make the images themselves,
there are image-makers by profession, and, in a city
like Calcutta, the craft of image-making is by far the
most lucrative and unfluctuating of all crafts. If
there be thousands and tens of thousands of families
that are to engage in the celebration of the festival,




70


MANUFACTURE OF IDOLS.


there must be thousands and tens of thousands of
images prepared. Hence the spectacle presented in
the streets of Calcutta previous to the celebration of
the Durga festival. Before, behind, on the right and
on the left, you seem encompassed with a forest of
inagces of different sizes, and piles of limbs, and
bodies, and fragments of images, of divers materials;
finished and unfinished, - in all the stages of progressive fabrication. Not only is the sense of vision
affected; the ears, too, are assailed by the noise of
implements busily wielded by the workmen. You
step aside, and, standing at the door of an imagemaker's workshop, you gaze with wonder at the novel
process.
" After the abatement of the first surprise, you are
impelled to address the men. 'What!' you exclaim,
'do you really believe that, with your own hands,
you can, out of wood, and straw, and clay, fabricate a
god before which you may fall down and worship?'
No,' will be the prompt reply; 'we believe no such
thing.' 'What, then, do you believe?' 'We believe,'
respond they,' that we mould and fashion only the
representative image, or graven likeness, of the
deity.' 'How, then, come you to worship it?'  Wait,'
may be the reply,' till the first great day of the feast,
and you will then see how it is rendered worthy of
homage and adoration.'
"As the great day approaches, symptoms of increasing preparation thicken and multiply all around.
People are seen in every direction conveying the
images to their houses. The materials for wonderstirring exhibitions and ceremonial observances are




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fI'








CONSECRATION OF IDOLS.


71


every where accumulating. Thousands of residents
from a distance are seen returning to their homes in
the interior, laden with the earnings and the profits
of months to lavish on the great occasion. At length
the government offices are, by proclamation, shut for
an entire week. Secular business of every description, public and private, is suspended by land and by
water, in town and in country. All things seem to
announce the approach of a grand holiday- a season
of universal joy and festivity.
"It extends, all together, over a period of fifteen
days. The greater part of that time is occupied with
the performance of preliminary ceremonies, previous to
the three great days of worship. Early on the morning of the first of the three great days commences
the grand rite of consecrating the images. Hitherto
these have been regarded merely as combinations of
lifeless, senseless matter.  Now, however, by the
power of the Brahmins, -those vicegerents of deity
on earth, -they are to be endowed with life and intelligence. A wealthy family can always secure the
services of one or more Brahmins; and of the very
poor, a few may always unite, and secure the good
offices of one of the sacred fraternity. At length
the solemn hour arrives. The officiating Brahmin,
provided with the leaves of a sacred tree, and other
holy accoutrements, approaches the image. With the
two forefingers of his right hand he touches the
breast,.the two cheeks, the eyes, and the forehead of
the image, at each successive touch giving audible
utterance to the prayer, 'Let the spirit of Durga
descend, and take possession of this image!' And




72


HOW IDOLS ARE REGARDED.


thus, by the performance of various ceil'monies, and
the enunciation of various mystical verses or incantations, called  ullll'rs, the ghostly officiator is devoutly believed to possess the divine power of bringing down the goddess to take bodily possession of the
image, which is henceforward regarded as the peculiar
local habitation of the divinity, and is believed to be
really and truly animated by her. In this way the
relation of the visible image to the invisible deity is
held to be precisely the same as the relation of the
human body to the soul, or subtile spirit, that actu.
ates it. The constant and univelrsal belief is, that
when the Brahmin repeats the muntras, the deities
must come, obedient to his call, agreeably to the favorite Sanskrit sloba, or verse -'The universe is
under the power of the deities; the deities are under
the power of the muntras; the muntras are under the
power of the Brahmins; consequently, the Brahmins
are gods.' This is the creed of the more enlightened;
but a vast proportion of the more ignorant and unreflecting believe something far more gross. It is their
firm persuasion that, by means of the ceremonies and
incantations, the miass of rude matter has been actually changed or transformed, or, if you will, transubstantiated, into the very substance of deity itself,
According to either view of the subject, whether more
or less rational, the image is believed to be truly animated by divinity - to be a real, proper, and legitimate object of worship. Having eyes, it can now
behold the various acts of homage rendered by adoring votaries; having ears, it can be charmed by the
symphonies of music and of song; having nostrils, it




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An Idol Merchant and his Wares.








COMMENCEMENT OF THE WORSHIP.


73


can be regaled with the sweet-smelling savor of incense and perfume; having a mouth, it can be luxuriated with the grateful delicacies of the rich banquet
that is spread. out before it.
" Immediately after the consecration of the images,
the worship commences, and is continued with numberless rites nearly the whole day.   But what
description can convey an idea of the multifarious
complexity of Indian worship?- worship, too, simultaneously conducted in thousands of separate houses;
for on such occasions every house is converted into a
temple. To bring the subject within some reasonable
compass, you must suppose yourself in the house of
a wealthy native. Let it be one which is constructed, as usual, of a quadrangular form, with a vacant
area in the centre, open or roofless towards the canopy of heaven. On one side is a spacious hall, opening along the ground floor, by many folding doors, to
piazzas or verandas on either side. These are crowded
by the more common visitors. Round the greater
part of the interior is a range of galleries, with retiring chambers.  Part of these is devoted to the
reception of visitors of the higher ranks, whether
European or native, and part is closed for the accommodation of the females of the family, who, without
being seen themselves, may, through the venetians,
view both visitors and worshippers, as well as the
varied festivities. The walls, the columns, and fronts
of the verandas and galleries, are fantastically decorated with a profusion of ornaments of colored silk
and paper, and of gold and silver tissue. To crown
all, there is, in the genuine Oriental style, an extrav10




74


PLACE AND MANNER OF WORSHIP.


ag ant display of lustres, suspended fiom the ceiling,
antl projecting fiom the walls, - which, when illiiminated at night, radiate a flood of light enough to
dazzle and confound ordinary vision.; At the upper extremity of the hall is the tenarmed image of the goddess, raised several feet on an
ornlamented pedestal. On either side of her are usually placed iInmags of her two sons-Ganesa, the
god of wisdlom, with his elephant head; and Kartika,
tlhe god of war, riding on a peacock. These are worshipped on this occasion, together with a multitude
of demi-goddesses, the companiols of Durga in her
wars.
"In the evening, about eight o'clock, the principal
p!;g'h, or worship, is renewed with augmented zeal.
But what constitutes puljah, or worship, in that land!
Watch the devotee, and you will soon discover. IHe
enters the hall; he approaches the image, and prostrates himself before it. After the usual ablutions,
and other preparatory rites, he twists himself into a
variety of grotesque postures; sometimes sitting on
the floor, sometimes standing; sometimes looking in
one direction, and sometimes in another. Then follows the ordinary routine of observances, by the
officiating Brahmin, sprinkling the idol with holy
water; rinsing its mouth; washing its feet; wiping
it with a dry cloth; throwing flowers and green leaves
over it; adorning it with gaudy ornaments; exhaling
perfumes; alternate tinklings and plasterings of the
sacred bell with the ashes of sandal wood; mutterings
of invocation for temporal blessings; and a winding
up of the whole with the lowliest act of prostration, in




CAROUSALS AND FESTIVITY.


75


which the worshipper stretches himself at full lepgth,
disposing his body in such a manner as at once to
touch the ground with the eight principal parts of his
body, viz., the feet, the thighs, the hands, the breast,
the mouth, the nose, the eyes, and the forehead.
" Then succeeds a round of carousals and festivity.
The spectators are entertained with fruits and sweetmeats. Guests of distinction have atar, or the essence
of roses, and rich conserves, abundantly administered.
Musicians, with various hand and wind instruments,
are introduced into the hall. Numbers of abandoned
females, gayly attired, and glittering with jewels, are'
hired for the occasion to exhibit their wanton dances,
and rehearse their indecent songs in praise of the
idol, amid the plaudits of surrounding worshippers.
"Another essential part of the worship consists in
the presentation of different kinds of offerings to the
idol. These offerings, after being presented with due
form and ceremony, are eventually distributed among
the attendant priests. No share of them is expected
to be returned to the worshipper; therefore, on his
part, it is a real sacrifice. Whatever articles are once
-offered, become consecrated, and are supposed to have
some new and valuable qualities thereby imparted to
them. Hence the more ignorant natives often crave
a small portion of the sacred food, to be carried home,
to cure diseases. But it is to the almost incredible
profusion of the offerings presented at such festivals
that we would desire to call special attention. In
general it may be said that the mass of the people,
rich and poor, expend by far the larger moiety of
their earnings or income on offerings to idols, and the




76


VALUE OF THE OFFERINGS.


countless rites and exhibitions connected with idol
worship. At the celebration of one festival, a wealthy
native has been known to offer eighty thousand pounds
of sweetmeats; eighty thousand pounds of sugar; a
thousand suits of cloth garments; a thousand suits of
silk; a thousand offerings of rice, plantains, and other
fruits. On another occasion, a wealthy native has
been known to have expended upwards of one hundred and fifty thousand dollars on the offerings, the
observances, and the exhibition of a single festival;
and upwards of fifty thousand dollars ever afterwards,
'to the termination of his life. Indeed, such is the
blind zeal of these benighted people, that instances
are not infrequent of natives of rank and wealth
reducing themselves and families to poverty by their
lavish expenditure in the service of the gods, and in
upholding the pomp and dignity of their worship. In
the city of Calcutta alone, at the lowest and most
moderate estimate, it has been calculated that two
and a half millions of dollars, at least, are annually
expended on the celebration of the Durga Pujah
festival. How vast, then, must be the aggregate expended by rich and poor on all the daily, weekly,
monthly, and annual rites, ceremonies, and festivals,
held in honor of a countless pantheon of divinities!
"At the annual festival of Durga there are also
bloody sacrifices presented. The number of these,
though in general little thought of or little known, is
very remarkable. When infidel scoffers have read in
the Bible of the multitude of sacrifices constantly
offered,-more especially when they read of King Solomon, on one memorable occasion, sacrificing twenty



NUMBER OF ANIMALS SACRIFICED.


77


two thousand oxen and a hundred and twenty thousand sheep, -they have not scrupled to denounce
the narrative as wholly beyond the pale of historic
credibility-as partaking so much of the fabulous
and the marvellous, as seriously to damage the authenticity of the entire record that contains it. Ignorant men! ignorant of the manners and customs of
Oriental nations, and, ever true to the character of
their race, presumptuous in proportion to their ignorance! Were they transported to the shores of
Hindustan now, they would find, up to this day, multitudes of sacrifices constantly offered at temples and
in private houses; in single cases almost rivalling, and,
collectively and nationally, vastly out-rivalling in number the thousands and tens of thousands once offered
by the Hebrew monarch, at a time when the sovereign
reckoned it no impiety to allocate the resources of a
state to the rearing of altars and temples to Jehovah,
Lord of hosts; nor, as the most exalted member of the
visible church, felt it any dishonor for a season to drop
the functions of royalty, and, assuming part of the office
of high priest, solemnly to engage in conducting the
devotional exercises of a national worship. And if
the overwhelming evidence addressed to their understandings had failed to convince them of the veracity
of the inspired penman, must not the testimony of
sense, as to the vast numbers of Hindu sacrifices, extort from them a confession in favor of the antecedent
credibility of the Jewish record in the narration of
numbers not more than parallel in magnitude?
"At a single temple in the neighborhood of Calcutta, the ordinary number of daily sacrifices averages




ow
I 0


MANNER OF SACRIFICE.


I{,tween fifty and a hundred he-goats and rams, be.
silVs a proportion of buffaloes. On Saturdays and
MAlfldalys, which are days particularly sacred to the
divinity worshipped there, the number of sacrifices
is doubled or trebled; while, on great festival occasions, the number is increased from hundreds to thousands. At the 'annual festival of Durga, there are
hundreds of families, in the Calcutta district alone,
that sacrifice severally scores of animals; many present their hecatombs; and some occasionally their
tllouslndls. It is within the present century that the
r;lja;l of Nudiya, in the North of Bengal, offered a large
number of sleep, tnd goats, and buffaloes, on the first
day. of the feast, and vowed to double the offering on
each succeeding day, so that the numlber sacrificed in
all amounted, in the agg-regate, to upwarlds of sixtyfive thousand!  Mr. Ward    states, that the rajah
'loaded boats with the bodies, and sent them to the
neighboring Brahmins, but they could not devour or
dispose of them fast enough, and great numbers were
thrown away.'
' Returning to the scene in the house of a wealthy
native on the first great day of the festival: -After
the worship, and the offerings, and the dancings in
honor of the goddess have been concluded, the votar
ries proceed, after midnight, to the presentation of
animals in sacrifice. It is in the central roofless court,
or area of the house, that the process of slaughter is
usually carried on. There, in a forked, upright post,
the neck of the victim is inserted, and made fast
by a transverse pin above. Close at hand stands
the hired executioner, usually a blacksmith, with his




THE HEADS PRESENTED TO THE IDOL.


79


broad, heavy axe; and woe be to him if he fail in
severing the head at one stroke! Such failure would
bring ruin and disgrace to himself, and entail the most
frightful disaster on his employer and family.
"Each animal is duly consecrated by the officiating
Brahmin, who marks its horns and forehead with red
lead,-sprinkles it with Ganges water,-adorns its
neck with a necklace of leaves, and its brow with a
garland of flowers, and reads various incantations in
its ears, adding, '0, Durga, I sacrifice this animal to
thee, that.1 may dwell in thy heaven for so many
years.' With similar ceremonies, each sacrificial victim, whether goat, sheep, or buffalo, is dedicated and
slain, amid the din and hubbub of human voices.
The heads and part of the blood are then carried in
succession to the hall within, and ranged before the
image, each head being there surmounted with a
lighted lamp. Over them the officiating Brahlnin
repeats certain prayers, utters appropriate incantations, and formally presents them as an acceptable
feast to the goddess. Other meat-offerings and drinkofferings are also presented, with a repetition of the
'proper formulas. Last of all, on a small, square altar,
made of clean, dry sand, burnt-offerings of flowers,
grass, leaves, rice, or clarified butter are depositedwith prayers, that all renaining sins may be destroyed
by the sacrificial fire.  This naturally leads us to
answer a question that is often asked, namely, What
becomes of the flesh meat of so many animals? Part
of it is sometimes offered on the altar as a burnt
sacrifice. But the larger part always, and not unfiequently the whole, is devoured as food. The Braha




80


ANTICS OF THE WORSHIPPERS.


mnins, of course, have their choice; and the remainder
is distributed in large quantities among the inferior
cates. As it has been consecrated by being offered
to the goddess, it is lawful for all who choose to partake of it.
" It is impossible to describe all the various modes
in which the Durga Pujah is celebrated by the different castes and sects. Some individuals expend the
largest proportion in peace-offerings, and meat and
drink-offerings; others in bloody sacrifices and burntr
offerings; some in the dances, and the tinsel garnishin gs, and fire-work exhibitions; and others in entertaining and giving presents to Brahmins. The disciples of Vishnu, though they celebrate the festival
with great pomp, present no bloody offerings to
Durga; instead of slaughtering animals, pumpkins or
some other substitute, are split in two, and presented
to the goddess.
" The multitudinous rites and ceremonies of the
first day and night of the festival being now nearly
concluded, numbers of old and young, rich and poor,
male and female, rush into the open area that is
streaming with the blood of animals slain in sacrifice.
They seize a portion of the gory dust and mud, and
with the sacred compost literally daub their bodies,
dancing and prancing all the while with savage
ferocity. With their bodies thus bespattered, and
their minds excited into frenzy, multitudes now pour
into the streets - some with blazing torches, others
with musical instruments; and all, twisting their
frames into the most wanton attitudes, and vociferating the most indecent songs, rush to and fro, reeling,




\~


I


M-1~


7


A Palanquin Bearer dancing in celebration of the Durga Festival.








DISMISSAL OF THE GODDESS.


81


shouting, and raving, more wildly than the troops of
"iron-speared " and "ivy-leaved" Amazons, that were
wont, in times of old, to cause the woods and the
mountains of Greece to resound with the frantic
orgies of Bacchus. For two days and two nights
more, there is a renewal of the same round of worship, and rites, and ceremonies, and dances, and sacrifices, and Bacchanalian fury.
"As the morning of the first day was devoted to
the consecration of the images, so the morning of the
fourth is occupied with the grand ceremony of unconsecrating them. He, who had the divine power of
bringing down the goddess to'inhabit each tabernacle
of wood or clay, has also the power of dispossessing
it of her animating presence. Accordingly, the officiating Brahmin, surrounded by the members of the
family, engages, amid various rites, and sprinklings,
and incantations, in sending the divinity back to her
native heaven; concluding with a farewell address, in
which he tells the goddess that he expects her to
accept of all his services, and to return again to renew
her favors on the following year. All now unite in
muttering a sorrowful adieu to the divinity, and many
seem affected even to the shedding of tears.
" Soon afterwards a crowd assembles, exhibiting
habiliments bespotted with divers hues and colors.
The image is carried forth to the street. It is planted
on a portable stage, or platform, and then raised on'
men's shoulders. As the temporary local abode of the
departed goddess, it is still treated with profound
honor and respect. As the procession advances along
the street, accompanied with music and songs, amid
11




$2


NUMEROUS FESTIVE PROCESSIONS.


clouds of heated dust, you see beings wearing all the
outward prerogatives of the human form, marching
on either side, and waving their chouries, or long,
hairy brushes, to wipe away the dust, and ward off
the mosquitoes or flies, that might otherwise desecrate
or annoy the senseless image.' As it approaches its destination - the river Ganges -you every where behold
numbers of similar processions, from town and country, before and behind, on the right and on the left.
As far as vision can reach, the banks seem literally
covered. It is one living, moving mass - dense, vast,
interminable. The immediate margin being too confined for the accommodation of such a teeming throng,
hundreds and thousands of boats, of every size and
form, are put in requisition. A processional party
steps on board, and each vessel is speedily launched
on the broad expanse of the waters. The bosom of
the stream seems, for miles, to be converted into the
crowd, and the movement, and the harlequin exhibitions, of an immense floating fair. When the last
rites and ceremonies are terminated,rall the companies of image-carriers suddenly fall upon their images.
They break them to pieces, and violently dash the
shivered fragments into the depths of the passing
stream. But who can depict the wondrous spectacle?
- the numbers without number; the fantastic equipages of every rank and grade; the variegated
costumes of every caste and sect; the strangely indecorous bodily gestures of deluded worshippers; the
wild and frenzied mental excitement of myriads of
spectators intoxicated with the scene; the breaking,
crashing, and sinking, of hundreds of dispossessed




VAST AND TUMULTUOUS ASSEMBLAGE.


8.'


innmages, along the margin, and over the surface of the
mighty stream,-amid the loud, shrill dissonance of
a thousand untuneful instruments, commingled with
the still more stunning peals of ten thousand thousand human voices! Here, language entirely fails.
Imagination itself must sink down with wings
collapsed, utterly baffled in the effort to conceive the
individualities and the groupings of such an assemblage.
"Towards evening the multitudes return to their
homes, to engage in fresh scenes of boisterous mirth
and sensual revelry.  When these are at length
brought to a close, all hearts, all thoughts are instantaneously turned towards the next incoming festival,
in honor of some other divinity; and the necessary
preparations are at once set on foot to provide for its
due celebration. Thus it has been for ages past, and
thus it may be for ages to come, unless Christians
come forward, far beyond the standard of any present
example, to advance the Redeemer's cause."
The following description of a festival in honor of
Shiva and his consort Kali is also from Rev. Dr. Duff:
"The festival derives its name of Charak Pujah
from chakra, a discus, or wheel, in allusion to the
circle performed in the rite of swinging, which constitutes a prominent part of the anniversary observances. An upright pole, twenty or thirty feet in
height, is planted in the ground. Across the top of
it, moving freely on a pivot, is placed, horizontally,
another long pole. From one end of this transverse
beam is a rope suspended, with two hooks affixed to
it. To the other extremity is fastened another rope,




84     SWINsG'NG MACHINES AND HOOK SWINGING.
which hangs loosely towards the ground. The devotee comes forward, and prostrates himself in the dust.
The hooks are then run through the fleshy parts of
his back, near the shoulders. A party, holding the
rope at the other end, immediately begin to run
round with considerable velocity. By this means the
wretched dupe of superstition is hoisted aloft into the
air, and violently whirled round and round. This
being regarded one of the holiest of acts, the longer
he can endure the torture the greater the pleasure
conveyed to the deity whom he serves; and, consequently, the brighter the prospect of fiture reward.
The time usually occupied averages from ten minutes
to half an hour; and as soon as one has ended,
another candidate is ready,-aspiring to earn the
like merit and distinction. On one tree from five to
ten or fifteen nmay be swung in the course of a day.
Of these swinging posts there are hundreds and thousands simultaneously in operation in the province of
Bengal. They are always erected in the most conspicuous parts of the towns and villages, and are surrounded by vast crowds of noisy spectators. On the
very streets of the native city of Calcutta many of
these horrid swings are annually to be seen, and
scores around the suburbs. It not unfrequently hap.
pens that, from the extreme rapidity of the motion,
the ligaments of the back give way, and the devotee
is thrown to a distance, and dashed to pieces. Instead bf sympathy or compassion, a feeling of detestation and abhorrence is excited towards him. By
the principles of their faith, he is adjudged to have
been a desperate criminal in a former state of being;




DEVOTEES DANCE UPON FIRE.


85


and he Las now' met with this violent death, in the
present birth, as a righteous retribution, on account
of egregious sins committed in a former.
"The evening of the same day is devoted to
another practice almost equally cruel. It consists in
the devotees throwing themselves down from a high
wall, the second story of a house, or a temporary
scaffolding, often twenty or thirty feet in height, upon
iron spikes or knives, that-are thickly stuck in a large
bag or mattress of straw. But these sharp instruments, being fixed rather loosely, and in a position
sloping forward, the greater part of the thousands
that fall upon them dexterously contrive to escape
without serious damage. At night, numbers of the
devotees sit down in the open air, and pierce the skin
of their foreheads; and in it, as a socket, place a
small rod of iron, to which is suspended a lamp that
is kept burning till the dawn of day, while the lampbearers rehearse the praises of their favorite deity.
Before the temple, bundles of thorns and other firewood are accumulated, among which the devotees
roll themselves uncovered. The materials are next
raised into a pile and set on fire. Then the devotees
briskly dance over the blazing embers, and with their
naked hands hurl them into the air and at each other.
Some have their breasts, arms, and other parts stuck
entirely full of pins, about the thickness of small
nails or packing needles. Others betake themselves
to a vertical wheel, twenty or thirty feet in diameter,
and raised considerably above the ground.  They
bind themselves to the outer rim, in a sitting posture,
so that when the wheel rolls round their heads point




86


DESCRIPTION OF SCENERY.


alternately to the zenith and the nadir. But it were
endless to pursue the diversity of these self-inflicted
cruelties into all their details. There is one, however,
of so very singular a character that it must not be
left unnoticed. Some of these deluded votaries enter
into a vow. With one hand they cover their under
lips witll a layer of wet earth or mud; on this, with.
the other hland, they deposit some small grains, usually of mustard-seed. They then stretch themselves
flat on their backs, exposed to the dripping dews of
night and the blazing sun by day. And their vow is,
that from that fixed position they will not stir,- will
neither move, nor turn, nor eat, nor drink, —ill the
seeds planted on the lips begin to germinate. This
vecgetable process usually takes place on the third or
fourth day; after whic, being released from the
vow, they arise, as they dotingly imagine and believe,
laden with a vast accession of holiness and supererogatory merit.
"To the south of Calcutta is a spacious, level plain,
between two and three miles in length, and a mile
or a mile and a half in breadth. On the west it is
washed by the sacred Ganges, on whose margin, about
the middle of the plain, Fort William rears its ramparts and battlements. Along the north is a magnificent range of buildings, -the Supreme Court, the
Town Hall, with other public edifices, —and, in the
centre, most conspicuous of all, the arcades, and columns, and lofty dome of Government House. Along
the whole of the eastern side, at short intervals, is a
succession of palace-like mansions, occupied as the
abodes of the more opulent of the European resi



VAST MULTITUDES OF WORSHIPPERS.


87


dents. In front of this range, facing the west, and
between it, therefore, and the plain, is the broadest
and most airy street in Calcutta, well known under
the name of Chowringhee. Chiefly to the north of
the plain, and partly to the east, beyond the ranges
of European offices and residences, lies the native city,
stretching its intricate mass of narrow lanes, and red
brick houses, and 'hive-like' bamboo huts over an
extent of many miles, and teeming with half a million of human beings. At a short distance from the
south-east corner of the plain, across a narrow belt of
low suburban cottages, lies the celebrated temple of
Kali-Ghat. The grand direct thoroughfare towards
it, from the native city, is along the Chowringhee
road. Thither, before sunrise, on the morning of the
great day of the Charak festival, we once hastened
to witness the extraordinary spectacle.
"From all the lanes and alleys leading from the
native city multitudes were pouring into the Chowringhee road, which seemed at every point to symbolize the meeting of the waters- realizing, through
its entire length, the image of a mighty confluence
of innumerable living streams. The mere spectators
could easily be distinguished from the special devotees. The former were seen standing, or walking
along with eager gaze, arrayed in their gayest holiday dress, exhibiting every combination and variety
of the snow-white garb and tinsel glitter of Oriental
costume. The latter came marching forward in small
isolated groups - each group averaging, in number,
from half a dozen to twelve or fifteen, and constituted somewhat after this manner: Most of the party




88


NUMEROUS PROCESSIONS OF DEVOTEES.


have their loose robes and foreheads plentifully besprinkled with vermilion or rose pink. Two or three
of them are decked in speckled or parti-colored garments, uttering ludicrous, unmeaning sounds, and
playing off all sorts of antic gestures, not unlike the
merry-andrews on the stage of a country fair. Two
or three, with garlands of flowers hanging about their
neck or tied round the head, have their sides transpierced with iron rods, which project in front, and
meet at an angular point, to which is affixed a small
vessel in the form of a shovel. Two or three, coveredl with ashes, carry in their hands iron rods of
different lengths, small bamboo canes or hookah tubes,
hard-twisted cords, or living snakes whose fangs had
been extracted -bending their limbs into unsightly
attitudes, and chanting legendary songs.  Two or
three more are the bearers of musical instruments
horned trumpets, gongs, tinkling cymbals, and large,
hoarse drums, surmounted with towering bunches of
black and white ostrich feathers, which keep waving
and nodding not unlike the heaving, sombre plumes
of a hearse, and all of them belabored as furiously,as if the impression were, that the louder the noise,
and the more discordant the notes, the better 'and
more charming the music.     Thus variously constituted, the groups of devotees were proceeding along.
On looking behind, one group was seen following
after another, as far as the eye could reach; on looking before, one group was seen preceding another, as
far as the eye could reach, like wave after wave, in
interminable succession.
" Besides these groups of worshippers, who are reck.




PAGEANTS AND PANTOMIMIC PERFORMANCES.


89


oned preeminent in holiness and merit, there are
others that advance in processions, bearing various
pageants, flags, banners, models of temples, images of
gods, and other mythological figures, with portable
stages on which men and women are engaged in
ridiculous and often worse than ridiculous pantomimic
performances. Hundreds of these processions spread
over the southern side of the plain, presenting a spectacle so vast and varied, so singular and picturesque,
that the pencil of the most skilful artist would not
be dishonored if it failed in adequately representing it.
"At the extremity of Chowringhee, the road towards the temple narrows considerably. The throng
is now so dense that one is literally carried along.
On approaching the precincts of the sacred shrine, it
is found surrounded by a court and high wall. After
entering the principal gate, which is on the western
side, the temple is in full view. To the south of it is
a spacious open hall or portico, elevated several feet
above the ground, and surrounded by a flight of steps,
above which rise a range of pillars that support the
roof. Between the portico and the temple is a narrow
pathway, along which the stream of spectators was
flowing; while the groups of the devotees marched
round the side farthest froft the,temple. Being of
the number of the spectators, we mingled with the
teeming throng that pressed on, with maddening
frenzy, to obtain a glimpse of the idol. Here one
and another would start aside, and knock their heads
against the temple wall or brick pavement, muttering
incantations to command the attention and attract the
12




90


TEMPLE OF KALI AT KALI GHAT.


favor of the goddess. It may here bJe noticed, in
passing, that a temple in India fs not, like a Christian
church, a place for the disciples to assemble in and
engage in reasonable worship; but it is ordinarily
designed merely as a receptacle for the senseless block
of the idol, and a company of Brahmins, as its guardian attendants. Hence, as there is not much occasion for light, there are few or no windows. The
light of day is usually admitted only by the front
door, when thrown wide open. Darkness is thus
commingled with light in the idol cell, and tends
to add to the mysteriousness of the scene. The
multitudes all congregate without; but there is no
preaching in their 'halls of convocation;' no devotional exercises to raise the soul on the wings of
heavenly contemplation; no instruction in the knowledge of the true God or the plan of a complete salvation; no inculcation of motives to lead to the
forsaking of sin; no animated exhortations to the
cultivation of virtue and piety; all is one unchanging
round of sacrifice and ceremony, of cruelty, and sport,
and lifeless form.
"Standing immediately opposite the temple gate,
we saw on either side stationed, as usual, a party of
Brahmins, to receive the proffered gifts. On one side
lay a heap of flowers that had been consecrated by
being carried within and presented to the goddess;
on the other side, a large heap of money —copper,
and silver, and gold -that had been contributed as
free-will offerings. To the spectators, as they passed
along, the Brahmins were presenting consecrated
flowers, which were eagerly carried off as precious




Temple of Shiva at Tanjore,


Temple of Kali at Kali-Ghat.
P. 8 9.








CRUEL MODES OF WORSHIP.


91


relics; and, in exchange for them, the joyous votaries
threw down what money they possessed.
" Passing now to the eastern side of the court, we
soon saw what the groups of devotees were to be engaged in. Towards the wall there were stationed
several blacksmiths, with sharp instruments in their
hands. Those of a particular group, that carried the
rods, canes, and other implements, now came forward.
One would stretch out his side, and, getting it instantly pierced through, in would pass one of his rods
or canes. Another would hold out his arm, and, getting it perforated, in would pass one of his iron rods.
A third would protrude his tongue, and getting it
bored through, in would pass one of his cords or serpents.  And thus, all of a group that desired it
had themselves variously transpierced or perforated.
When these had finished, another group was waiting
in readiness to undergo the cruel operation; and then
another and another, apparently without end.
" Several groups then returning, mounted the steps
of the portico in front of the temple, to prepare for
their most solemn act of worship, but how impotent
must human language ever be in thJe attempt to convey an adequate impression of the scene that followed. Those of the different groups that carried in
front the vessels already referred to, now ranged
themselves around the interior of the colonnade. All
the rest assembled themselves within this living circle.
On a sudden, at a signal given, commenced the bleating, and the lowing, and the struggling of animals
slaughtered in sacrifice at the farthest end of the
portico; and speedily the ground was made to swim
H




92


TUMULTUOUS AND HORRID SCENES.


with sacrificial blood. At the same moment, the
vessel-carriers threw upon the burning coals in their
vessels handfuls of Indian pitch, which ascended in
columns of smoke and flame. The musical instruments sent forth their loud, jarring, and discordant
sounds, and those who were transpierced began dancing in the most frantic manner, - pulling backwards
and forwards, through their wounded members, the
rods, the canes, the tubes, the cords, and the writhing
serpents. All this was carried on simultaneously; and
that, too, within a briefer period of time than has now
been occupied in the feeble and inadequate attempt
to describe it. Again and again would ascend from
the -thousands of applauding spectators loud shouts
of' Victory to Kali! Victory to the great Kali!'"
Tlie following is a brief description of some of the
cruelties practised during the celebration of the Charak festival, which the author of this work attended
while in Calcutta: -At sunset, the worshippers assembled at different places, and danced to the sound
of drums and other rude and noisy music, before an
image of Shiva. Then, one after another, they were
suspended from A beam, with the head downward,
over a fire. The next day, about five o'clock in the
afternoon, each company reassembled and erected a
stage about ten fet in height, from which they threw.
themselves upon large knives. The knives being
placed in a sloping position, the greater part of the
thousands that fall upon them escape unhurt; but
occasionally an individual is cruelly mangled. About
forty persons threw themselves from one stage. None
but the last appeared to receive much injury. He




MODES OF SELF-INFLICTED TORTURE.


93


pretended to be killed, and was carried off with great
shouting.
During the whole of the night, Calcutta resounded
with the sound of gongs, drums, trumpets, and the
boisterous shouts of the worshippers. Early the next
morning, forty or fifty thousand persons were assembled on the adjoining plain.  Processions, accom*
panied by mu3ic, were pas:ing and repassing in every
direction.  In the processions were many persons
daubed over with the sacred ashes of cows' ordure.
Hundreds of these were inflicting self-torture. In one
procession I sa\ ten persons, each with more than a
hundred iron pins inserted in the flesh. In another,
each devotee had a cluster of artificial serpents fastened with iron pins to his naked back. In other processions, many had the left arm perforated for the
insertion of rods from five to fifteen feet in length.
These rods were kept in quick and constant motion
through the flesh, to increase the pain. Some had
their tongues pierced, for the insertion of similar rods,
which were occasionally drawn rapidly up and down
through the tongue. One man, having a rod fifteen
feet long, and, at the largest end, nearly one inch in
diameter, commencing with the smaller end, drew the
whole rod through his tongue. After wiping the
blood from it upon his garment, he thrust it again
into his tongue. Others were drawing living serpents through their tongues, and dancing around like
maniacs.
In the streets through which the processions passed
were devotees, with their sides pierced; a rope passed
through each incision, and the ends of the two ropes


A




94


THE MOHURRUM FESTIVAL.


were fastened to fbur stakes driven into the earth.
In this condition, the infatuated creatures were dancing backwards and forwards, drawing the ropes, at
each movement, through their lacerated flesh.
On the afternoon of the next day, swinging ma.
chines were erected at the places of concourse. They
consisted of a perpendicular post, about twenty-five
feet high, upon the top of which was a transverse beam,
balanced on its centre, and turning on a pivot. A
rope was attached to one end of this beam, by which
the other could be elevated or depressed at pleasure.
From this end, many of the worshippers were suspended by iron hooks inserted into the muscular parts
of their backs. I have in my possession. a pair of
hooks which have been used for that purpose. These
hooks I saw thrust into a man's naked back. The
rope attached to them was made fast to the beam of
the machine, by which he was lifted up twenty-five
or thirty feet from the earth. It was then put in a
circular motion on its pivot, and the sufferer made to
revolve with great rapidity for some minutes. Thousands and tens of thousands, annually, are thus cruelly
tortured on these machines.
Of the festivals celebrated by the Mohammedan
population of India the most important is the Mohurrum. It continues ten days, and no labor nor
expense is spared in rendering it as imposing and
magnificent as possible. On the first day the enthusiasm of the people is aroused by a recitation by the
Moulahs, of the exploits and sufferings of Hussein and
Hassan, the two brothers in whose honor this festival
is celebrated. Their history is briefly as follows:




II
A Mohammedan Byragee.        This sect wear a garment covered with
small pieces of cloth of many colors, and go from door to door,
inging songs and begging.








ORIGIN OF THE MOBURRUM.


95


After the death of their father, the Caliph Ali, by the
hands of an assassin, who endeavored, but in vain, to
take their lives, the throne was usurped by his deadliest enemy. Upon the death of the usurper, his son,
Yezzed, succeeded to the throne, and during his reign
some of the most devoted friends of the family of Ali
sent to Hussein, then at Medina, an invitation to
return and attempt to regain the lost throne of his
father, promising to assist him to the utmost of their
ability. He accepted the invitation; and, rallying
around him a small army, took the command of it;
and, accompanied by his family, left Medina for the
accomplishment of his purpose. An army of ten
thousand men, sent by Yezzed, took a position between Hussein and the River Euphrates, thus cutting
off his only supply of water. At this juncture, most
of his followers forsook him and fled, and he soon
numbered only seventy-two adherents, most of whom
were members of his family. His own courage, however, did not fail him, and this small, but heroic band,
performed the most extraordinary feats of valor. On
the tenth day of Mohurrum they were surrounded by
the entire army of the enemy, and every one of them
slain. Hussein's head was carried in triumph to Damascus, and laid at the feet of Yezzed. The sad news
is supposed to have been conveyed to Medina by
pigeons.
During the celebration of the Mohurrum different
scenes are enacted each day, with representations of
tombs, towers, thrones, and chariots, the horses of
Hussein and Hassan covered with gashes and stuck
full of arrows, pigeons with their beaks clotted with




V


96


SCENIC REPRESENTATIONS.


gore, and cimeters and turbans stained with blood.
These are carried through the streets, attended by
vast multitudes of people of all classes, who at some
periods of the festival manifest the most frantic grief,
beating their breasts with great violence, and exclaiming, in rapid accents, "0, Hussein Heif az Hussein." By these scenic representations, and by the
harangues of the Moulahs, the minds of the spectators
are often excited to a state of frenzy bordering on
madness, when they sometimes inflict wounds upon
themselves and others, and in some instances many
have been slain.


i




if&
(I
1)I,


1/


/111'


j!==Z7-7 -A Mohammedan of Beiagal, of high rank, Iin full dress.








A


I


~C                       --   ~  - ~ ----   — i ----_~
A o W
A Mohammdan Woman of Bcn-,a1, of himh rank, in full dress.








THE GANGES.


97


CHAPTER IV.
THE GANGES.-THE SICK IMMERSED IN ITS WATERS TO DIE.THREE HUNDRED THOUSAND PILGRIMS ASSEMBLED UPON ITS
BANKS. -SIX HUNDRED OF THEM CRUSHED TO DEATH BY THE
PRESSURE OF THE CROWD. - THE GREAT ANNUAL FESTIVAL
AT THE JUNCTION OF THE GANGES AND JUMNA. - BENARES
AND ITS THOUSAND TEMPLES.- AN IDOL SAID TO HAVE FALLEN FROM HEAVEN.- TWENTY THOUSAND PILGRIMS PELTING
A TEMPLE WITH BOTTLES CONTAINING GANGES WATER AND
COPPER COINS. - LUDICROUS CEREMONIES FOR THE BENEFIT
OF THE DEPARTED. - SUPERSTITIONS RESPECTING OMENS,
DREAMS, VISIONS, EVIL SPIRITS, AND WITCHES. -CONDITION
OF WOMEN.
OF the three hundred and thirty millions of Hindu
divinities, the River Ganges is among the most popular. Including its numerous windings its length' is
about two thousand miles, and in the vicinity of
Rajmahl, where it has received nearly all its tributaries, and sent forth none of the branches which form
its delta, it is, when neither swollen by the rains, nor
greatly diminished by drought, about a mile and a
half in breadth. It contains many sand-banks, and
some of the most elevated, upon which mud has been
deposited by the subsiding waters, are, during the
dry season, islands of great fertility. The natives
resort to them, with their families, cattle, and farming
utensils, erect temporary huts of bamboos and mats,
and plough, sow, and reap before the next rainy season,
13




98


PRAYER ADDRESSED TO THE GANGES.


when they return with all their property to the main
land. Sometimes, however, they remain too long;
the river rises suddenly, in consequence of violent and
long-continued rains, and they, together with their
crops, their habitations, and their cattle, are swept
away by the rushing current.
The following prayer, addressed to the Ganges, is
fiom  a popular religious poem. It may serve to
show the estimation in which this river is held  "0
Mother Ganges, I now bow down at thy feet; have
lmercy upon thy servant. O, who can describe thy
virtues, since they are past the comprehension of the
powers of man! The supreme divinity, Brahma, can
alone describe some of thy qualities. Were the greatest of sinners, the perpetrator of endless sins, to pronounce the word Gunga, he, being delivered from all
his sins, shall be translated to the blissful abode of the
celestials. Thou alone art properly called the 'source
of happiness' and the' saviour of men.' Infinite sources
of salvation are at thy command. In whatever state
a man may die, he is saved, as is proved in the case of
the deliverance of the sons of Sagar, who had been
reduced to ashes by the curse of a sage. It is only
children that say that it is necessary to be in a state of
consciousness. He who performs ablutions on thy
banks, not only saves himself but also saves his ancestors, the ancestors of his mother, and the ancestors of
his wife. Where but in thy bosom do still-born children
find their place of repose? Thou art material, thou
art immaterial! Thou art simple, thou art compound!
Thou art the eternal source of all."
In the province of Bengal, as soon as the native




I  -  v   *^
A- -"        A
--- 2z - -        --
7i ~,         -  -; ' I. -
\ K,~ \~ D wS


The Ganges bearing upon its waters the Inhabitants of an Island
which it has overflowed.








THE SICK CARRIED TO THE GANGES.


99


doctors declare a patient to be past recovery, his
relatives, without loss of time, make the necessary
preparations for "giving him to Gunga."  This is a
prevalent, though not a universal custom. To carry
the sick to the Ganges is regarded by orthodox Hindus as a much more important duty than to use
suitable means for recovery, for, say they, " Life and
death are in the hands of the gods; but the carrying
the sick to the river is entirely in our hands; therefore we must first Jo our duty, let the doom of the
sick be as the gods may determine." The preparations consist in giving general notice throughout the
neighborhood, in sending for persons experienced in
performing the required ceremonies, and in procuring
a khat, or rudely-constructed portable couch, also
torches, if in the night. The poorest and most filthy
piece of cloth in the patient's bed is spread over the
khat, the patient is laid upon it, the relatives, the
females in.particular, whom custom does not permit
to go out of the house, assemble around him, beat
their breasts and foreheads; some clasp their dying
relative in their arms; others, in the agony of grief,
throw themselves upon the ground, while all raise the
most shrill and agonizing cries. In the midst of this
distressing scene, the sick is at length raised upon the
shoulders of the bearers, who, with numerous attendants, proceed towards the sacred stream, repeating in
a loud voice the names of numerous gods and goddesses, arranged in a specified order.
When they arrive at the bank of the river, they
descend the ghat and lay the sufferer near the water,
request him to look upon its wide expanse, and to say
I




100


SUPERSTITIOUS AND CRUEL RITES.


that he has come to see the mother Ganges. He is
then carried to the top of the ghat, taken from the
khat, and laid upon a miserable bed on the floor of a
low, rude hut, where he is surrounded by filth and by
beings like himself, who continually disturb him by
their shrieks and groanings. Shortly before his death
he is again carried to the brink of the river, where,
partly immersed in its waters, and amid the performance of various superstitious rites, he expires. Sometimes the last and fatal rite consist in pouring a large
quantity of water down the throat, filling the mouth
and nostrils with mud; repeating the names of the gods,
and shouting, "O Mother Ganges, receive his soul!"
It is estimated that, upon an average, one thousand
sick persons per day are brought to the Ganges to
die. In Calcutta alone, nineteen hundred have been
brought for that purpose in one month. Many of
these are suffocated by filling the mouth and nostrils
with mud, and others are left where the rising tide
will sweep them awayIt is a remarkable fact, that when the sick are
brought to the river-side to die, they cainnot legally
be restored to health.  They are regarded by the
Hindu law as already dead. Their property passes to
their heirs, and in the event of recovery, which sometimes happens, they become outcasts. Their nearest
relatives will neither eat with them nor show them
the smallest favor. They are held in utter abhorrence, and are allowed to associate only with persons
in similar circumstances. I have seen a large village
inhabited entirely by these wretched beings.
Great numbers of the dead are thrown into the




a


Juniction of the Ganges and Jumna.


Tb. Sick immerued in the GFugeu,, p. 101.








PILGRIMAGES - HURDWAR.


101


Ganges, that their souls may be purified. It has been
officially stated that, in the course of one month, more
than a thousand human bodies have been seen floating on the surface of the Ganges, in the immediate
vicinity of Calcutta. At that place, and as far as its
waters are agitated by the tide, it contains so much
earthy matter and other impurities, that no object can
be seen at the distance of two inches below its surface. Yet the inlabitants of the city use the water
of this river for drinking and culinary purposes, and
the numerous merchant vessels trading there are
supplied with it for the home voyage.
To visit the numerous sacred places along the banks
of the Ganges, vast multitudes of men and women,
sometimes accompanied by their children, travel from
five hundred to a thousand miles, and are absent from
their home and business five or six months at a time.
These pilgrims carry water from the Ganges into
every part of India, to be used for religious and medicinal purposes. It is put up in bottles, these are
packed in baskets, and suspended from the ends of a
bamboo, which rests upon the pilgrim's shoulder.
The three most important places of pilgrimage upon
the Ganges are Hurdwar, Allahabad, and Benares. I
was informed by Rev. Mr. Thompson, a missionary,
that on one occasion he had seen more than three
hundred thousand pilgrims assembled at Hurdwar, to
bathe at the place where Brahma, the creator of the
world, is said to have performed his ablutions. At
two o'clock in the morning, when it was announced by
the Brahmins that the propitious time for the ceremony had arrived, the immense multitude rushed




102


TRIAGIC SCENE AT HURDWAR.


down a flight of steps into the Ganges. Those who
first entered the water and bathed attempted to
return, but the passage continued to be wedged up
with the dense mass of those who were still descending. There were, indeed, other passages by which
they might have returned, but that would not do; it
was not the custom. To return by another way would
diminish the merit of the bathing. They endeavored,
therefore, to force their way upwArd. Consequently
a scene of great violence took place, which resulted
in the death of six hundred persons.
At Allahabad, where the Ganges unites with the
Jumna, the waters are supposed to have peculiar
efficacy in cleansing from sin. At the time I was
there, the number of pilgrims was estimated at one
hundred thousand; it is, however, only once in the
year that they assemble in such multitudes. They
were encamped upon a long and narrow strip of land,
bounded by the Ganges on one side and the Jumna
on the other. At one end it terminated in a point at
the junction of the rivers, and at the other end stood
the spacious fort of Allahabad. On entering this vast
encampment from the fort I saw several missionaries,
who, in a small shed by the wayside, were preaching
the gospel and distributing tracts. A little beyond
was the bazaar, or market, where food and various
kinds of merchandise were exposed for sale. In a
conspicuous place, near the bazaar, was a man, seated
upon a mat, and surrounded by roots, herbs, lizardskins, and dried snakes; professing the ability, like
the empirics of more enlightened lands, to cure incurable diseases, and set death at defiance.




FESTIVAL AT ALLAHABAD.


103


In another part of the encampment were about
three hundred religious mendicants. Many of them
were worshipping small images. One commenced his
devotions by ringing a bell, to arouse his.gods, and
secure their attention. He then, for more than an
hour, stood on one foot, repeating incantations.
Another, having crossed his ankles on the back of his
neck, was worshipping his idols.
A barrier, or fence, extended from the Ganges to
the Jumna, and soldiers were stationed there, to prevent the pilgrims from passing it, until they had
purchased of the East India Company tickets granting permission to bathe. Near the barrier, I saw
three devotees, who had held the left arm elevated
above the head until it had become immovable, and
the finger nails had grown to the length of six or
eight inches. I also witnessed a very shrewd and
much easier method of getting rid of sin. The person who wished to become perfect took in his right
hand some money, and a few blades of a particular
grass, esteemed sacred. Then, with the same hand,
he grasped the tail of a cow, while a Brahmin poured
on it some water from the Ganges, and repeated an
incantation. The money, as a matter of course, was
given to the Brahmin, the sins were reputed to pass
along the tail of the animal, the grass and the deception remained to the pilgrim. Cows were stationed
at six or eight places for the convenience of performing this ceremony.
As I approached the point, I saw two or three
hundred barbers employed in shaving the heads and
bodies of the pilgrims preparatory to bathing. The




104


SUICIDE - NOVEL OFFERING.


water, at the point for a considerable distance, was
crowded with men, women, and children, all of them
close shaven.  They believe that, this ceremony
entitles them to a residence in heaven as many years
as the number of hairs removed by the razor. To
obtain immediate admission there, many thousands of
the pilgrims have drowned themselves. As the victim
enters the water, two large earthen vessels are lashed
to his waist, which enable him to float upon the
surface. With a small vessel in the hand he slowly
lades water into the two large ones, and when full,
they sink and drag him to the bottom. Had not the
East India Company prohibited the Brahmins from
performing the ceremonies which are supposed to
render these acts of suicide efficacious, they probably
would have continued to the present time.
Near Allahabad is a temple where, in the month of
February, from twenty to forty thousand pilgrims
assemble, each being provided with two or three
earthen bottles, containing water from the Ganges,
and a few copper coins. Such is the offering they
make to Shiva; and, believing him to be greatly
pleased with the act, they dash and break the bottles
against the temple. The next day, the Brahmins,
faithful and true to Shiva, do not forget to pick up
the money, and, as the trustees of the fdol, keep it
for him. That the temple may not be buried beneath
the fragments of this novel offering, and that no coin
may escape their vigilance, they also have the broken
bottles removed to a short distance, where they had
formed a mound many times larger than the temple
itself. It cannot be difficult to understand why this




Portrait of one of the Religious Meudi-  Portrait of Puri Suttema, formerly a
cants mentioned on page 103.        Mendicant, but now a Christian.


Temple of Shiva near Allahabad.








BENARES   ITS TEMPLES.


105


peculiar mode of worship was invented by the Brahmins. It may also serve as an illustration of the
manner in which they take advantage of the credulity
of the people, and secure a large amoufft of property.
Benares is situated upon the River Ganges, about
eight hundred miles from its mouth, and, with a popuiation of two hundred thousand, is estimated to contain one thousand temples. In nearly all of these
temples, and in more than half of all the other temples of India, the principal object of worship is the
lingam, an emblem too indelicate to admit of description. Benares is not only celebrated for the number
of its temples, and the benefits they are supposed to
confer, but for the learning and the sanctity of its
Brahmins, for its schools of science, and the arts, and,
more especially, for its great antiquity It is fabled
to have been built by Shiva, of pure gold, but has
long since degenerated into stone, brick, and clay, in
consequence of the sits of the people. It is visited
by more pilgrims than any other place in India.
When travelling from Benares to Allahabad, a distance of only eighty miles, I estimated the number I
saw by the way at twelve thousand, or one hundred
and fifty to every mile.
The principal mosque in Benares stands upon the
place once occupied by a very large and splendid
Hindu temple, which contained an emblem of Shiva,
said to have fallen on this spot from heaven. Soon
after the commencement of the eighteenth century,
Aurungzebe, a celebrated Mohammedan conqueror,
demolished the temple, and built this mrosque. The
Hindus say that the indignant idol, to escape the
14




106


OFFERINGS TO THE MANES.


impious hands of the Mohammedans, while tearing
down the temple, threw itself into a neighboring well.
This circumstance rendered the water very holy and
purifying. Phe well is in a spacious and beautiful
pavilion of stone, consisting of a roof supported by
twenty-four columns. On the left of the pavilion are
three temples, of a pyramidical form. The one in the
centre is esteemed the most holy temple in Benares,
because it contains the celebrated idol which concealed itself in the well.
In the suburbs of Benares there is a tank, where, in
the month of November annually, about one hundred
thousand persons assemble to perform a variety of
cerelnonies for the benefit of the souls of deceased
relatives. Near the tank are several large pepul
trees, which are supposed to be the favorite resort of
such departed spirits as, from various causes, have not
yet been clothed with new bodies. While I was engaged in taking a drawing of this place, several of the
natives came and put lighted lamps in earthen pots,
suspended from the branches of the trees. On inquiring of one why he did so, he replied, "That the soul
of my relative may be in light." I asked him how
he knew whether the soul of his relative was in darkness or light. He said, "It is impossible for me to
know that. But it is our custom, when one of the
family dies, to suspend an earthen pot from a pepultree, and for ten successive days to bring offerings of
water and rice, with a lighted lamp, for the benefit of
the departed. On the tenth day we break the pot,
and make a feast for the Brahmins." In Calcutta, I
witnessed a feast of this character, made by a wealthy




A Tank and Pepul Trees in the suburbs of Benares.
^


Pavilion over the Sacred Well in Benares.








.


Two of the eight Columns which support the Vestibule of the Temple
mentioned on page 106.








PILGRIM TAX -NOVEL MARRIAGE.


107


merchant for the benefit of his deceased mother. The
number of guests was estimated at two hundred
thousand, and the expense of the feast, together with
the presents made, was estimated at seventy-five
thousand dollars.
The efficacy of one of the numerous ceremonies for
the benefit of deceased relatives, is supposed to depend very much upon the place where it is performed.
If performed at a certain temple in the town of Gaya,
it is supposed that inconceivable benefits will be conferred upon the deceased. The East India Company,
seizing upon this superstitious feeling, made it, during
many years, a source of revenue, by imposing a tax
upon all who performed this ceremony at Gaya. The
tax collected at that temple amounted to about one
hundred and twelve thousand dollars annually.
Ceremonies for the repose of the soul are exceedingly numerous; but I will mention only one more.
The son of the deceased procures one male and four
female calves. These are tied to five posts, near an
altar, constructed for the occasion. Four learned
Brahmins sit on the four sides of the altar, and offer a
burnt sacrifice. A fifth Brahmin reads certain passages in the Shasters, to drive away evil spirits. The
son washes the tail of the male calf, and with the
same water presents a drink-offering to his deceased
ancestors. The male and the four female calves are
then gravely united in wedlock. During the marriage
ceremony, many formulas are repeated, in which the
parties are. recommended to cultivate love and mutual
sympathy   The Brahmins, having performed the
duties of their sacred office, are dismissed with
J




108


SACRED OX   EVIL SPIRITS.


presents, including the four brides; but the bridegroom is dedicated to Shiva, and allowed to run at
large until old age carlres him off:
These vagrant calves may almost be said to constitute one of the numerous orders of religious mendicants, or holy beggars. As no provision is made for
their daily wants, and as they are under the necessity
of securing their living, they become very cunning,
and are scarcely less impudent than the bipeds constituting the other orders of that fraternity. It is not
ulmomlnmon for them to walk up, unbidden, to the
stalls where vegetables are for sale, and help themselves. Being esteemed sacred, the poor deluded
inhabitants dare to use only the most gentle means
of ridding themselves of their unprofitable customers.
During the first year or two, these cattle fare rather
scantily, but, after having learned their sacred functions, they live well, and are the' fattest and bestlookingl of all the animnals to be seen in Hindustan.
In one of the temples of Benares are two large
images of the ox, decorated with garlands of flowers.
These, together with living specimens of the same
animal, are the objects of worship.
Hinduism leads its votaries into the wildest and
most absurd vagaries in regard to omens, dreams,
visions, evil spirits, and witches. The following incidents will serve.as illustrations:In Calcutta, a servant, having quarrelled with his
master, hung himself, in the night, in front of the
street door, that he might become a devil, and haunt
the premises. The house was immediately forsaken
by its occupants, and, though a large and beautiful
edifice, suffered to go to ruin.




I
I


Interior of a Temnplc in Denares, p. 108.








INFANTS OFFERED TO EVIL SPIRITS.


109


A lew years since a man in Ghazepore persuaded
his wife to permit him to burn her alive, that her soul
might be transformed into an evil spirit, for the purpose of haunting and tormenting one of their neighbors who had offended them.
In the northern part of Bengal, when an infant
refuses its food, and declines in health, the mother
imagines that it is under the influence of an evil
spirit, to appease whose wrath, she places her child in
a basket, and suspends it from the branch of a tree in
which evil spirits are supposed to reside. The infant
is generally visited and fed by its mother for three
days. If it be not devoured by ants, nor birds of
prey, nor die through exposure to the cold and the
rain, it is afterwards taken home. In the vicinitvyof
Malda, an infant thus exposed fell from its basket, and
was immediately seized by a prowling jackal. Fortunately, the Rev. Mr. Thomas happened to pass that
way just in time to prevent the child from being devoured. He had the satisfaction of presenting it
alive to its mother. On another occasion, as he was
passing under the same tree, he found a basket suspended from its branches, containing the skeleton of
an infant, the flesh having been devoured by white
ants.
In the vicinity of Puna, a person dreamed that the
cholera, then raging in his village, was inflicted by a
certain woman commissioned by Zurremurre, the
goddess of the cholera. The villagers, on hearing
this, immediately assembled, and put her to death.
In Orissa, a woman was told by her priest that
Kali, the goddess whom she worshipped, had appeared




110


WITCHCRAFT — TRIAL BY ORDEAL.


to him in a vision, and had commanded him to inform
her that she must sacrifice her only child. In the
night, while he slept, she cut off his head, and gave it
to the priest as an offering to the idol.
In Nagpore, several persons died suddenly, which
led many to believe that they had been destroyed by
witchcraft. They therefore employed a man, who
professed to be skilled in the art of magic, to discover
the authors of their death. He put some oil and rice
into a leaf, and began to repeat the name of each
person belonging to the village. When he called the
name of a certain woman, the oil, as he said, ran
through the leaf. This circumstance was regarded as
sufficient proof of her guilt. She was immediately
seited, and whipped until death ended her sufferings.
The death of the favorite wife' of Rajah Zelim
Singh, of Kotah, being attributed to witchcraft, he
sentenced four hundred women to be put into sacks,
and thrown into a tank. It is stated by General Malcolm, in an official report, that, in the province of
Malwa alone, in the course of thirty years, between
two and three thousand females had been put to
death for the imputed crime of witchcraft.
Perhaps there is no one point in which Christianity
has a more direct influence upon the state of the community than in respect to the character and standing
of thy female. To a Hindu the birth of a daughter
is an occasion of sorrow. At the early age of twelve
or thirteen years, she is required to leave the parental
roof, and to become the wife of a man whom she has
had no voice in choosing as her companion.  Her
duties to him are thus prescribed in one of the Shasters called the Padma Puran: -




An Infant Victim of Superstition, p. 109.


A    Husband burning his Wife alive, that she may become an Evil Spirit and torment
a Neighbor who:1is ofl nded them.








DUTIES OF HINDU WIVES.        11
"A woman has no other god on earth than her
husband. Themost excellent of all the good.works
she can perform is, to gratify him with the strictest
obedience. This should be her only devotion.
"Her husband may be crooked, aged, infirm; offen.
sive in his manners. Let him also be choleric and
dissipated, irregular; a drunka/d, a gambler, a debau.
chee. Suppose him reckless of his domestic affairs,
even agitated like a demon. Let him live in the
world destitute of honor. Let him be deaf or blind.
His crimes and his infirmities may weigh him down;
but never shall his wife regard him but as her god.
She shall serve him with all her might; obeying him
in all things, spying no defects in his character, and
giving him no cause for disquiet.
" Holding in low estimation her children, her grandchildren, and her jewels, in comparison with her husband; when he dies she will burn herself with him,
and she will be applauded by the whole world for her
attachment.
" Carefully let her perform her daily ablutions, and
the coloring of her body with the saffron dye. Let
her attire be elegant; her eyelids be tinged with
black on their edges, and her forehead colored with
red. Her hair also shall be combed and beauteously
braided. Thus shall she resemble the Akchimi.
" If a man keep two wives, the one shall in no wis6
intermeddle with the other, nor speak good or evil
respecting her companion. She must not allude to
the beauty or deformity of her children; but they
ought both to live together in good accord, without a
disobliging expression passing between them.




112


LAWS RESPECTING WOMEN.


" When in the presence of her husband, a woman
must pot look on one side and the other. She must
keep her eyes on her master, to be ready to receive
his commands. When he speaks she must be quiet,
and listen to nothing besides.
"Let all her words, her actions, and her deportment give open assurance that she regards her husband as her god. Then shall she be honored of all
men, and be praised as a discreet and virtuous wife."
The following extracts are from the code of laws
by Manu, the great Hindu lawgiver and saint -
" A wife, a son, a servant, a pupil, and a younger
whole brother may be corrected when they commit
faults, with a rope, or the small shoot of a cane.
" For women, children, persons of crazy intellect,
the old, the poor, and the infirm, the king shall order
punishment with a whip, a twig, or a rope.
"To attain the celestial world is denied to Sudras;
but a woman or a Sudra may perform acts leading to
temporal gobd.
"By a girl, or by a young woman, or by a woman
advanced in years, nothing must be done, even in her
own dwelling place, according to her mere pleasure.
"In childhood must a female be dependent on her
father; in youth on her husband; her lord being
dead, on her sons.....A woman must never seek
independence.
" Though unobservant of approved usages, or enamourtd of another woman, or devoid of good qualities, yet a husband must be constantly revered as a
god by a virtuous wife."
Such are the principles inculcated by the most ven



CONDITION OF WIDOWS.


113


erable authorities, which are to guide the husband in
the treatment of his companion. Says Rev. Mr. Arthur, a missionary in India, " I often questioned men
on this subject, and, amongst those who were unaware
of the way in which Christians feel, invariably found
concurrence in the abominable sentiments of the
Shasters. A respectable man said, in reply to such.
interrogations, 'The most fatal error one can commit,
is to treat his wife affectionately  From the day that
he exhibits tenderness towards her, his independence
and his peace are gone. She will dread him no
longer; all the vices of her nature will break forth;
his home is no more his own; and he must bear with
her tongue and temper all his days. If you bear
affection to a parent, a brother, a child, or even a servant, you may display it; but if you love your wife,
you must never allow her to suspect that it is so, or
farewell to peace. "
Schools are not uncommon in India, but there are
none for the instruction of the female. Her mind is
entirely uncultivated, and she has no fixed principles
to regulate her conduct. She is therefore an easy
prey to vice, and the devoted slave of superstition.
When her husband dies, she must, by having her head
shaved, be deprived of the beautiful tresses with which
nature has adorned her; the various ornaments of
gold and silver which she has been accustomed to
wear, and of which her sex in India are peculiarly
fond, are taken from her, and she is ever after to be
clad in the robe of widowhood. She is loaded with
reproaches and execrations for having caused her
husband's death, for it is believed that she has become
a       15




114


FUNERAL PILE.


a widow as a punishment for some enormous crime
which she must have committed in a former life. If
her husband were a Brahmin, she is allowed to eat
but one meal a day.
Should the husband die before the marriage is consummated, which is usually from one to three years
*after the betrothment, the girl is regarded as a widow,
and treated as such. There are many thousands of
widows in India 'rom nine to twelve years of age.
Should any one of them marry, it would be regarded
as a most reproachful and heinous crime, involving
her and her relatives in the deepest disgrace. To
escape the evils of surviving widowhood, and to
secure the advantages promised by the Brahmins, of
a sensual paradise for themselves and their families,
for thirty millions of years, thousands of Hindu
widows annually, have, from time immemorial, voluntarily ascended the funeral pile of their husbands.
This cruel custom was, in 1827, prohibited by the
East India Company.
*




Interior of a Blddhist Cave Temple. It is one of an extensive group of
similar excavations in the rocky side of a deep valley near the city of Ad.
junta in the province of Aurungabad.  Many of these excavations are
only small sanctuaries, while others have the dimensions of large temples.
They are decorated with sculptures and paintings, which give evidence of
the perfection of art prevalent in India at a very early period. AnDng
these venerable memorials of the past, solitude and silence now reign.








A LEGEND.


115


CHAPTER V.
A LPWEND FROM THE SHASTERS.- WANDERING MENDICANTS.
HOSPITALS FOR ANIMALS, REPTILES, AND INSECTS.- A SECT OF
MENDICANTS WORSHIPPED AS GODS. -ONE OF THESE GODS
HORSEWHIPPED BY AN ENGLISHMAN.- A MAN HIIO HAD BEEN
STANDING DAY AND NIGHT FOR EIGHT YEARS. -ANOTHER WHO
HAD AN ARM ELEVATED UNTIL THE FINGER NAILS HAD GROWN
TO THE LENGTH OF EIGHT INCHES. —A PILGRIM WHO HAD
UNDERTAKEN TO ROLL UPON THE EARTH FIFTEEN HUNDRED
MILES.
IN the Shiva Puran is the following narrative respecting Gautama, a celebrated religious mendicant
of the Brahminical caste, who resided in the city of
Benares, and who died in the year 543, B. C. He
founded the religion of the Buddhists, and is now,
under different names, the principal object of worship
in China, Thibet, Tartary, Burmah, Japan, and Ceylon. In Hindustan, Buddhism was for many centuries
the rival of Brahminism, but it has long since become
nearly extinct.
"Hear, 0 Rishi, [saint,] a most excellent and sindestroying narrative, which I will relate as I heard it
with other Rishis from Vyasa. Formerly there was
a famous Rishi, named Gaultama, and his virtuous wife
was named Ahalya; with her he performed, during a
thousand years, a rigorous tapas in the southern country, near the mountain Brahmadri. [A tapas is a
course of severe penance, either to propitiate a divinity




116


PENANCE- A BOON BESTOWED.


or for other purposes, and the advantage derivel from
it is always superhuman.] At this time a drought
had desolated the country, and neither moisture nor
rain had the earth experienced for a hundred years;
water there was not; and ascetics, men, birds, and
beasts, died every where. On beholding this lamentable state, Gautama, having reflected, performed for
six months the severest mortifications in honor of
Varuna, at the termination of which, the god appeared to him, and thus said 'I am propitiated by
thee, 0 holy devotee! Demand whatever boon thou
wishest, and I will grant it.' Gautama then requested
rain, but Varuna replied, 'How can I transgress the
divine command? Ask some other boon, which it
may be in my power to bestow upon thee.' On hearing this, Gautama said, '0 god, if thou art pleased
with me, and willing to grant me a favor, I will request that which thou canst easily perform; cause,
then, to appear a hermitage which shall surpass all
others in beauty, and shaded from the sun by fragrant
and fruit-bearing trees, where men and women, by
holy neditatlon, shall be liberated from pain, sorrow,
and anxiety; and also, as thou art the lord of water,
let it enjoy a perennial fountain.' Varuna replied,
'So be it;' and then, causing a pit to be filled with
water, he thus said: 'This water shall remain unexhausted, and thy name shall become celebrated by
this reservoir becoming a place of pilgrimage.' Having thus spoken, Varuna disappeared. In this manner did Gautama obtain water, with which he performed in due manner the daily ceremonies.  He
sowed, also, rice for holy offerings, and watered it




GAUTAMA9S BEAUTIFUL GROVE.


117


from this inexhaustible fountain; and grain of various
kinds, trees, flowers, and fruits adorned his hermitage.
Thus the grove of Gautama became the loveliest on
the terrestrial orb; and there resorted ascetics, birds,
and beasts, to live in happiness; and there, likewise,
holy men fixed their abode with their sons and disciples. In this grove none knew sorrow, and gladness alone prevailed. But listen to what afterwards
happened.
"On one day Gautama had sent his disciples to
bring water; but, when they approached the fountain, some Brahmin women who were there prevented
them, and scoffingly called out, ' We are the wives of
holy anchorets; after we have filled our pitchers, you
pmay then draw water.' The disciples returned, and
mentioned this circumstance to the wife of Gautama;
and Ahalya, having consoled them, proceeded herself
to the fountain, and, having drawn water, brought it
to her husband. Thus she did daily, and the other
Brahmin women not only scoffed her, but at length
went, and thus each falsely addressed her husband:
'My lord, Ahalya daily taunts me and the other
Brahmin women, and I have no other resource than
thee. Violence, falsehood, deceit, foolishness, covetousness, and inconsiderateness, are the innate vices
of women; and, alas, of what avail will holy meditation be to me if I suffer every day the reproaches of
Ahalya?' Each husband, having heard these words,
revolved them 1i his mind, and thought that they
could not be true, and that they would be guilty of
ingratitude if they noticed them. But their wicked
wives every day reproached them for not affording
K




118


LIFE AMONG ASCETICS.


them redress; and at length, one day, as they were
passing through the grove, they overheard their wives
making the same complaints to Gautama, and therefore believed that what they had said was true. The
devotees, having then assembled together, began to
consult respecting the manner in which they might
resent this injury, so that their revenge might not
appear to proceed from them; and, after deliberation,
determined on invoking the assistance of Ganesa.
They then propitiated him with offerings pf durwa,
lotoses, and rice; of vermilion, sandal wood, and incense, of rice, milk, cakes, and sweetmeats; and with
prostrations, prayers, and burnt offerings.  Well
pleased, the god appeared, and thus spoke: 'I am
propitiated; say, what boon do you desire?' They
replied, ' If thou art willing to grant us a favor, contrive to remove Gautama from his hermitage; for, if
we adopt any means for that purpose, we shall expose ourselves to censure.' Ganesa answered, 'To
injure or destroy a man who is free from blame is
not just; and to return evil for good will be productive of sorrow, and not of benefit. Whoever performs holy meditation will obtain the happiest result;
but the injuring of another will destroy the advantages which would be derived from it. Gautama has
given you gold, and you wish to return glass; but
that which is right ought to be performed.' Having
heard these words, the devotees, from mental delusion, thus replied  ' 0 lord, we enfreat thee to do
what we have requested, as we desire no other favor.'
Ganesa then said,' Good cannot produce evil, nor evil
good; from its very essence evil must produce misery,




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GAUTAMA DECEIVED BY GANESA.


119


and good happiness. Gautama will enjoy happiness
from his holy meditation; but sorrow alone can result
from your present wish. But you are deluded by
female fascination, and you cannot, therefore, discriminate between good and evil. I will, however, comply with your request; though you will undoubtedly
hereafter regret having made it' Having thus spoken,
Ganesa disappeared.
"Gautama, unacquainted with the evil intentions
of the devotees, joyfully performed each day the sacred ceremonies; but one day, being in a field of rice
and barley, Ganapati, [another name for Ganesa,]
having assumed the form of an extremely debilitated
cow, appeared there trembling, and scarcely able to
move, and began to eat the rice and barley. Observing this, the compassionate Gautama lifted a stalk of
grass and struck the cow with it, in order to drive
her away; but scarcely was she touched with the
stalk when she dropped on the ground, and immediately died, while all the devotees beheld what passed
with looks of distress. The holy men and their lovely
wives then exclaimed, O Gautama, what hast thou
done?' Gautama, also, in amazement, thus addressed
Ahalya: 'What an accident! How can I have incurred the anger of the gods? What shall I do?
where shall I go? thus involved in the guilt of the
murder of a cow?' The devotees at the same time
thus reproached him 'Alas, O holy Rishi! of what
avail has been thy knowledge? Alas, of what avail
thy burnt offering and thy strict performance of every
ceremony?' In the same manner, their wives thus
reproached the wife of Gautama: 'Alas, Ahalya, of




*A


120        GAUTAMA REVILED AND STONED.
what avail have been thy wisdom, and the universal
respect shown to thee? Alas, of what avail thy virtue
and piety?'  Thus they reviled Gautama and his
wife, aud then exclaimed to each other,' Let us not
look on the face of this slayer of a cow; whoever
looks on his countenance will become equally guilty;
and whoever approaches his hermitage, that man's
offerings neither will fire nor the manes receive.'
Thus reviling Gautama, they all threw stones at him.
Gautama then exclaimed,' Alas, alas, what shall I do?
I swear, 0 holy men, that I will depart from this
place.' Having thus spoken, he removed to a distant
spot, and there erected a hermitage; but as long as
this sin, falsely imputed to him, remained unexpiated,
he could perform no holy ceremony, and his wife contlnued exposed to the insults of the other Brahmin
women; and thus Gautama suffered the greatest
misery. At length, after a short time, Gautama assembled the holy men, and thus addressed them:
' Have compassion on me, and acquaint me with the
ceremonies by which my sin may be expiated; for
without instruction no good act can be effected.' The
Brahmins then consulted together respecting the
penance which ought to be prescribed, while Gautama
stood at a distance in a humble posture; and, after
deliberation, they thus said: 'Sin can never be expiated except by suitable purification; for this purpose,
therefore, do thou circumambulate the whole earth,
and, on returning here, circumambulate a hundred
times the mountain of Brahma, and thus thou wilt be
purified; or make ablutions in the Ganges, and ofl its
banks; having made ten millions of earthen lingams,




SHIVA APPEARS TO GAUTAMA.


121


worship the god whose symbol is the lingam, [Shiva,]
and then perambulate the sacred mountain and bathe
in the hundred holy pools. By these means thy sin
will be expiated.' Having heard these words, Gautama first circumambulated the holy mountain; and
afterwards, as directed, formed the earthen lilngams,
in order that he might be restored to his pristine
purity  He then, with Ahalya and his disciples, worshipped Shiva with the holiest rites and most intense
devotion. At length the lord of the mountain-born
goddess descended from the summit of Kailasa and
thus addressed him  'Say, what boon dost thou deslre?' On beholding that form divine, a sight of
which is so difficult to be obtained, Gautama was
filled with delight, and, having reverenced the mighty
god with laudatory strains, requested that he would
liberate him from the guilt that he had incurred.
Shiva replied, 'Happy art thou, 0 mighty Rishi, and
the fruit of all thy pious acts hast thou oltained, for
thou art free from sin. Thou hast been deceived by
these wicked men, for even the three worlds become
purified by thy presence. How, then, canst thou be
polluted by an act committed by these evil-minded
men, and who will suffer for it hereafter?' Shankara
[Shiva] then explained to him all their wickedness
and ingratitude, and Gautama listened with astonishment; and after Shankara had ceased speaking, he
thus said 'These Brahmins have done me the greatest favor, for, if it had not been for their act, I should
not have enjoyed the felicity of beholding thee, O
lord!' Pleased with these words, Shiva again expressed his satisfaction with the piety and devotion
16




122


RELIGIOUS MENDICANTS.


of Gautama, and desired him to ask a boon. Gautama
replied, that all he entreated was, that the Gunga [the
River Ganges] might there appear, in order that he
might purify himself in it. With this request Shiva
complied; and the consequence was the establish.
ment of the sacred place of pilgrimage at Trimbucka,
on the Godavery."
The Shasters contain the history of many other
reputed saints and divinities, who devoted themselves
exclusively to the performance of pilgrimages and
other religious austerities. In imitation of their example, hundreds of thousands of the Hindus forsake
their families and friends, renounce every useful occupation, and wander from place to place, begging their
food. They are literally clothed with filth and rags;
the latter, in many instances, being less in quantity
than the former. Some of them are decorated with
large quantities of false hair, strings of human bones,
and artificial snakes. Others carry a human skull,
containing a most filthy mixture. If no money or
food be given them by those persons of whom they
solicit alms, they profess to eat the filth out of the
skull, as an act of revenge.
One sect, who are worshippers of Krishna, though
men, put on the dress and ornaments, and assume the
manners, of milkmaids. This is supposed to be very
pleasing to the object of their worship; for when he
was on earth he is said to have entertained a partiality for milkmaids, and to have married no fewer
than sixteen thousand of them.
Another sect, called Purumhunse, -which, translated into English, is great goose, - have professedly




A HUMAN DIVINITY.


123


attained to a state of perfection, and are worshipped
as gods.  They are readily distinguished by their
long hair and beards, which are never trimmed nor
cleansed, and also by their dress, which is neither
more comely nor substantial than that which was in
fashion before garments were made by sewing together fig-leaves. These reputed gods sometimes
come in contact with men who have not attained to
their state of perfection. Some years since, Mr. Bird,
an English magistrate of Benares, seeing a Purunihunse in his yard, ordered him to be gone, and threatened to horsewhip him if he ever saw him there agin.
A few days afterwards he came again, and found that
Mr. Bird was faithful to his promise. The natives,
who came running from every direction, were greatly
enraged that an unholy foreigner should chastise one
of their gods. Whatever power the whip may have
had in exciting the wrath of this human god, still he
did not dare to manifest it; for, had he uttered a single
angry word, he would have lost all claim to perfection
and divinity He therefore said, with much apparent
coolness and unconcern, "It is all right, it is perfectly
right; for I recollect that, in a former birth, this
magistrate was my donkey I used to ride him beyond his strength, whip and abuse him, and now I am
justly suffering for the sins thus committed."
Many religious mendicants subject themselves to
various modes of self-torture. On the bank of the
Ganges, in the city of Benares, I saw a devotee who
had been standing day and night for eight years. He
had nothing to lean against but a piece of bamboo,
suspended by cords from a small roof, which afforded




124


RELIGIOUS AUSTERITIES.


him partial protection from the inclemencies of the
weather. His dress was a ragged, woollen blanket,
saturated with filth. His face was smeared with the
sacred ashes, his body greatly emaciated, while his
feet and legs were so dropsical and swollen as to
require bandages to prevent their bursting. Sometimes he slept as he stood, but generally he was awake
and busily employed in his devotions. In his right
hand he held a string of wooden beads, contained in
a red bag. Hour after hour he repeated the names
of the gods, and at each repetition passed a bead between his thumb and finger. Occasionally he laid
aside his beads, and with his finger wrote on a board,
covered with ashes, the name of the idol gods upon
whom he depended for happiness in a future life, as
the reward of his self-inflicted miseries. In this manner he had spent the last eight years of his life. I
asked him how long he intended to stand there.
His reply was, "Until Gunga calls for me;' meaning until death, when his body would be thrown into
the River Gunga, or Ganges.
T# repeat the names of the gods, and to suffer various self-inflicted tortures, are believed to be acts of
merit, which will be. rewarded either in this life or in
a future state of existence. No matter what the
motive of the devotee may be; if he perform the
service he must receive the reward. This delusive
theory may be illustrated by the following anecdote
from the Shasters -
Narayan is the name of a Hindu god. A certain
man, notoriously wicked, having a son of that name,
was laid upon a sick bed. In the hour of death, being




-— ortrait of a Devotee who had been standing eght years, day and night.
Portrait of a Devotee who had been standing eight years, day and night








CONTEST BETWEEN YUMU AND NARAYAN.


125


parched with a fever, he called upon his son to give
him water. The son being disobedient, the father
called again in anger, and expired. The messengers
of Yumu, the god of the infernal regions, immediately
seized him, and would have dragged him to the place
of torment, but they were prevented by the servants
of Narayan, who took him by force and carried him
to heaven. The messengers of Yumu, in great rage,
hastened to their master and told him what had transpired. Yumu ordered his recorder to examine his
books. He did so, and found that the man in question
was a great sinner. Yumu then repaired in person
to Narayan and demanded an explanation. Narayan
made this reply: "However sinful the man has been,
in his last moments, and with his last breath, he repeated my name; and you, Yumu, ought to know
that, if any man, either by design or accident, either
in anger or derision, repeats my name with his last
breath, he must go to heaven."
The doctrine of this fable is literally and universally
believed by the people. Hence, when a person is in
the agonies of death, his friends exhort him to repeat
the names of the gods; and if he is so fortunate as to
die with one of these names upon his lips, they consider it a sure passport to heaven. Many spend a
large portion of their time in repeating the names of
gods. Parrots are taught to do the same; and such a
spokesman commands a great price, especially among
business men, who imagine that, by owning such a
parrot, their spiritual treasures are accumulating while
they attend to their usual occupations.
In the course of the time I was in India I saw as




126


DEVOTEE WITH ARMS ELEVATED.


many as eight or nine devotees, who had kept the left
arm elevated above the head until it had become stiff
and permanently fixed, and the muscles had withered
to less than one fourtJi their natural size. In some
instances the finger nails had grown to the enormous
length of six or eight inches. I saw one devotee
who had both arms elevated. In answer to my inquiries relative to his history, I was told that, in the
earlier part of his life, he served as a soldier; but,
having lost his riglht leg, he became unfit for the duties
of the army  In order to secure a livelihood, as well
as a large stock of religious merit, he turned devotee.
Having substituted a wooden leg for the one lost, he
took a small idol in each hand, and elevated them
above his head until his arms became perfectly stiff
anld immovable. He usually Lad several attendants,
who believed themselves to be richly compensated
for their services, by the merit of administering to the
wants of so holy a personage, and by sharing with
him the food which he obtained by begging.
It appeared to me impossible that a man should be
able to keep his arms in this unnatural position until
the muscles had become so paralyzed as to be incapable of producing motion; but, upon inquiry, I was told
that during the first two or three weeks the arms
were fastened to poles lashed to the body.
On one occasion, I saw a devotee performing a pilgrimage to the Ganges in a manner somewhat peculiar.
He prostrated himself at full length upon the ground,
and, stretching forward his hands, laid down a sinall
stone; he then struck his head three times against the
earth, arose, walked to the stone, and, picking it up,




II
I 1111,I!:t


Portrait of a Devotee who had kept the left arm elevated until it had
become stiff, and the finger-nails had grown to the length
of six or eight inches. p. 126.








NOVEL MODE OF PILGRIMAGE.


127


again prostrated himself, as before; and thus continued to measure the road with his body. I was told
by a missionary at Benares, that he had recently seen
a devotee prostrating himself every six feet of the
way towards the temple of Juggernaut, from which
he was then four hundred miles distant, and that he
was accompanied on his pilgrimage by a poor cripple,
who, unable to walk, was crawling along on his hands
and knees. I was credibly informed that another devotee had been rolling upon the earth for the last nine
years; that he had undertaken to roll from Benares
to Cape Comorin, a distance of one thousand five
hundred miles, and that he ha4 accomplished more
than half the journey.
The Shasters teach that the souls of the departed
are divided into five classes. Those of the first class
reunite with Brahm, the Eternal Spirit, and thus lose
their individuality The second are admitted to the
various heavens of the gods. The third are punished
in places of torment. The fourth again become the
offspring of human parents. The fifth become beasts,
birds, and insects. Hence, should a Hindu inhale an
insect with his breath, he knows not but, in so doing,
he has swallowed some departed relative - possibly
his own father. There is one class of fanatics among
the Jains, who, to prevent so horrid a catastrophe,
wear a strainer over the mouth. They also carry a
broom, composed of soft cotton threads, gently to
sweep the insects from' their path.  Hospitals are
erected by the Jains, for the reception of aged, sick,
and lame animals. There is an institution of this
kind in the vicinity of Bombay, which, in 1840, conL




128


HOSPITALS FOR ANIMALS AND INSECTS.


tained from fifty to one hundred horses, one hfindred
and seventy-five oxen and -ows, and two hundred
dogs, beside cats, monkeys, and reptiles.
"At Broach," says Bishop HIeber, in writing from
that city, "is one of those remarkable institutions
which have made a good deal of noise in Europe as
instances of benevolence to inferior animals. I mean
hospitals for sick and infirm beasts, birds, and insects.
I was not able to visit it, but Mv. Corsellis, the commercial agent here, described it as a very dirty and
neglected place, which, though it has considerable
endowments in land, only serves to enrich the Brahmins who manage it. They have really animals of
several different kinds there, not only those which are
accounted sacred by the Hindus, as monkeys, peacocks, &c., but horses, dogs, and cats, and they have
also, in little boxes, an assortment of lice and fleas.
It is not true, however, that they feed those pensioners on the flesh of beggars, hired for the purpose.
The Brahmins say that the insects, as well as the
other inmates of their infirmary, are fed with vegetables only. How the insects thrive I did not hear;
%but the old horses and dogs, nay, the peacocks and
apes, are allowed to starve, and the only creatures
said to be in any tolerable plight, are some milch
cows, which may be kept from other motives than
charity."




A


A Parsee Woman of Bombay, of high rank, in full dress.








HABITS AND SUPERSTITIONS OF THE THUGS.


129


CHAPTER VI.
HABITS AND SUPERSTITIONS OF THE THUGS, A SECT WRO PROFESS TO BE DIVINELY AUTHORIZED TO PLUNDER AND MURDER;
COMPILED PRINCIPALLY FROM THE OFFICIAL DOCUMENTS OF CAPTAIN SLEEMAN, AGENT OF THE EAST INDIA COMPANY FOR THE
SUPPRESSION OF THUGGEE.
THE dark and cheerless night of superstition, which
has long clouded the moral vision of India, has given
rise -to institutions and practices so horrible, that,
without the most convincing evidence, their existence
could not be credited by minds trained under happier
circumstances than those which prevail in the East.
That giant power which has held the human race in
chains wherever the pure and unadulterated doctrines
of revelation have not penetrated, has, in India, revelled in the wantonness of prosperity; the foundations
of delusion have been laid wide and deep; the poison
of a false and brutalizing creed has been insinuated
into every action of daily life, and the most obvious
distinctions of right and wrong have been obliterated.
Here the genius of Paganism has reared a class of
men who are assassins and robbers by profession.
They are called Phansigars, or Thugs. They believe
that their system of murder and plunder is of divine
origin, and attempt to prove it by the following
legend.In remote ages, a demon infested the earth, and
devoured mankind as soon as created. This devour17      '




130


A HINDU LEGEND.


ing monster was so gigantic, that the water did not
reach his waist in the unfathomable parts of the
ocean; and he strode over the world unrestrained,
rioting in the destruction of the human race. The
world was thus kept unpeopled, until the goddess of
the Thugs came to the rescue. She attacked the
demon, and cut him down; but from every drop of
his blood another demon arose; and though the goddess continued to cut down these rising demons with
wonderful alacrity and scientific skill, other demons. sprang from their blood, and the diabolical race consequently multiplied with fearful rapidity.
The never-ending labor of cutting down demons,
whose number was only increased by this pperation,
at length fatigued and disheartened the goddess. She
found it indispensably necessary to make a change in
her tactics; - and here the tale, which is thus far
universally received, becomes subject to variations.
It is admitted by all Hindus, that the demons multiplied in the manner described; but there is a difference of opinion respecting the manner in which they
were finally disposed of. The orthodox opinion is,
that, when the goddess found the drops of blood thus
rapidly passing into demons, - a fact which, with all
her divine attributes, it seems, she only learned by
experience, - she hit upop a very happy expedient
to prevent the blood reaching the earth, where the
demoniacal transformation took place. Being furnished'with a tongue of extraordinary dimensions,
she, after every blow, promptly and carefully licked
the blood away! A check being thus placed upon
the further propagation of demons, the goddess was




THUG MYTHOLOGY.


131


enabled to destroy, at her leisure, those previously
existing.
Such is the commonly received account of the goddess's dexterity and address. That of the Thugs is
varied, for the purpose of affording a superhuman
sanction to their mode of. assassination. According
to Thug mythology, the goddess, when she became
embarrassed by the constant reinforcements of the
demon army which accrued from her labors, relinquished all personal efforts for their suppression, and
formed two men from the perspiration brushed from
her arms. To each of these men she gave a handkerchief;-how fabricated, at a time when reels and
looms were not, is a question open to the discussion
of the learned. With these handkerchiefs they were
commanded to put all the demons to death, without
shedding a drop of blood. It does not appear why
the goddess might not thus have plied the handkerchief herself; it may be presumed that she was too
much exhausted by her previous exertions.  Her
commands, however, were faithfully executed; and
the demons were all strangled without delay
There is some difficulty in understanding how
demons so powerful succumbed thus readily to two
agents, who, though sprung from an exudation of the
goddess's arms, were, as appears by the sequel of the
tale, merely children of mortality. But the difficulty
never seems to have occurred to the Thugs, whose
faith, like thatof the mass of their countrymen, is of
a very unscrupulous character. The story is wound
up with such poetical justice as might be expected in
a Hindu legend. The champions, having vanquished




132


DIVINE ORIGIN OF THUGGEE.


all the demons, offered, like honest men, to return the
handkerchiefs; but their patroness, in the spirit of a
grateful goddess, desired that they would retain them,
not merely as memorials of their heroism, but as the
implements of a lucrative trade in which their descendants were to labor and thrive. They were not
only permitted, but commanded, to strangle men, as
they had strangled demons. They forbore, indeed, to
exercise this privilege for a long period, and several
generations passed before Thuggee became practised
as a profession.  Whether this forbearance was
founded on the principle according to which a sportsman suffers game to accumulate, is not stated. The
privilege slept; but, though dormant, it was not lost;
and in due time it was abundantly exercised. The
lapse between the grant of the patent and the use of
it, might tend to raise a presumption against its having been granted; but Hindu casuists are not accustomed to scrutinize evidence with the severity which
prevails in our halls of justice.
The conviction of the divine origin of Thuggee is
strengthened in the minds of its followers by the
belief that its mysteries are exhibited by the numerous images sculptured on the walls of the cave temples at Ellora. On this subject is the following conversation between Captain Sleeman, in the employment of the East India Company, and some Thugs
who had become witnesses for the prosecution instituted against their confederates.
Capt. S. You told Mr. Johnstone, the traveller,
while he was at Saugor, that the operations of your
trade were to be seen in the caves of Ellora.




11    " 11  d,
L -
I —I r ",II,
- Mr, ____j
-- —,r
---


"',4
'r,
1-2


11
III I       I  I


ii


Entrance to Bishma Kurm, one of the Cave Temples at Ellora.








CAVE TEMPLES OF ELLORA.


133


Feringeea. All! Every one of the operations is to
be seen there. In one place, you see men strangling; in another burying the bodies; in another,
carrying them off to the graves. There is not an
operation in Thuggee that is not exhibited in the
caves of Ellora.
Dogqhla. In those caves are to be seen the operations of every trade in the world.
Cho/ee. Whenever we passed near, we used to go
and see these caves. Every man will there find his
trade described, however secret he may think it; and
they were all made in one night.
Cap)l S. Does any person besides yourselves consider that any of these figures represent Thugs?
Feringeea. Nobody else. But all Thugs know that
they do. We never told any body else what we
thought about them. Every body there can see the
secret operations of his trade; but he does not tell
others of them; and no other person can understand
what they mean. They are the works of God. No
human hands were employed upon them; that every
body admits.
Capt. S. What particular operations are there represented by the sculptures?
Sahib Khan. I have seen the sotha, (inveigler,) sitting upon the same carpet with the traveller, and in
close conversation with him, just as we are when we
are worming out their secrets. In another place, the
strangler has got his roomal over his neck, and is
strangling him; while another, the chumochee, is
holding him by the legs. These are the only two
operations that I have seen represented.




134


ASSISTANCE RENDERED BY KALI.


Nasir. These I have also seen; and there is no
mistaking them. The chumochee has close hold of
the legs, and is pulling at them, thus; while the
bhurtote is tightening the roomal round his neck,
thu!
Capt. S. Have you seen no others?
Feriibgeea. I have seen these two; and also the
lughas carrying away the bodies to the grave, in this
manner, and the sextons digging the grave with the
sacred pickaxe. All is done just as if we had ourselves done it nothing could be more exact.
Capt. S. And who do you think could have executed this work?
Feriygeea. It could not have been done by Thugs,
because they would never have exposed the secret of
their trade; and no other human being could have
done it. It must be the work of the gods; human
hands could never have performed it.
Capt. S. And, supposing so, you go and worship
it?
Sahib  ian. No. We go to gratify curiosity, and
not to worship. We look upon it as a mausoleum, a
collection of curious figures cut by some demons, who
knew the secrets of all mankind, and amused themselves here in describing them.
The Thugs believe-that Kali formerly cooperated
more directly with them, by disposing of the bodies of
those whom they murdered, but she required th'em not
to look back to witness her operations. All was well,
so long as they observed this rule; but the services
of the goddess as a sextoness was lost through the
carelessness or indiscreet curiosity of one of the as



LUXURIES OF A GODDESS.


1 3 0


sociation. Of the circumstances attendant on this
mischance, there are different versions; and at least
two are in pretty general circulation.
According to one, a party of Thugs, having destroyed a traveller, left the body, as usual, unburied,
in perfect confidence of receiving the wonted aid
from the goddess. A novice, however, unguardedly
looking behind him, saw the patroness of the Thugs
in the act of feasting on the corpse, one half of it
hanging out of her mouth.
According to another -version, the goddess was engaged, not in satisfying the demands of hunger, or
gratifying a taste for luxury by swallowing the murdered traveller, but in tossing the body into the air;
for what purpose does not appear. The offence to
the goddess is said, also, to have been aggravated by
the fact that she was not attired with sufficient strict,
ness to satisfy her sense of decorum. Both tales agree
in representing her as highly displeased, and as visiting her displeasure upon her servants, the Thugs, by
condemning them to bury their victims themselves.
Though she refused any longer to relieve the earth
of the loathsome burdens with which her worshippers
encumbered it, she was so considerate as to present
her friends with the hem of her lower garment, to be
used as a noose in strangling their victims, one of her
ribs for a knife with which to mutilate their bodies,
and a tooth for a pickaxe with which to dig their
graves.
Whether or not this origin of the pickaxe be generally received, it is certain that this instrument is
held by the Thugs, throughout India, in the 'highest




136


FABRICATION OF THE PICKAXE.


veneration. Its fabrication is superintended with the
greatest care; and it is consecrated to the holy duty
to which it is destined, with many ceremonies. In
the first place, a lucky day must be fixed upon; the
leader of the gang then instructs a smith to make the
required tool, and the process is conducted with the
most profound secrecy. The door is peremptorily
closed against all intrusion; the leader never quits
the forge while the manufacture is going on, and the
smith must engage in no other work till ris sacred
task is completed.
The pickaxe, being made, must next be consecrated. Certain days of the week are deemed more
auspicious for this purpose than the rest Monday,
Tuesday, Wednesday, and Friday enjoy the distinction. Care is taken that the shadow of no living
thing may fall on the axe, as this would contaminate
the devoted implement, and frustrate all the pains
that had been taken in its formation. A doctor most
deeply versed in the learning of the Thugs, undertakes the solemn office of consecration. He sits down
with his face to the west, and receives the pickaxe in
a brass dish. The instrument which is to supply the
want occasioned by the cessation of the goddess's
personal labors, is first washed in water, which is received into a pit dug for the purpose. The pickaxe
then receives three other ablutions.  The second
washing is made with a mixture of sugar and water;
the third with sour milk; and the fourth with ardent
spirits. With red lead the pickaxe is marked, from
the head to the point, with seven spots. It is again
placed on the brass dish, and with it a cocoa-nut, some




CONSECRATION OF THE PICKAXE.    137
cloves, white sandal-wood, sugar, and a few other articles. A fire is now kindled, and the fuel consists of
dried cow-dung and the wood of the mango or byrtree. All the articles deposited in the brass pan are,
with the exception of the cocoa-nut, thrown into the
fire; and when the flame rises, the Thug priest, holding the pickaxe with both hands, passes it seven
times through the fire. The cocoa-nut is now stripped
of its outer coat, and placed on the ground. The
controller of the pickaxe, holding it by the point,
then says, "Shall I strike?"  The bystanders signifying their assent, he strikes the cocoa-nut with the
butt end of the pickaxe, and breaks it, exclaiming,
"All hail, mighty Davy, great Mother of us all!
The surrounding spectators respond, " All hail, Davy,
and prosper the Thugs!"   [Davy, Bhowanee, and
Kali, are different names of the same goddess.] This
is a most interesting and exciting moment; for, upon
the hardness of the nut, the skill of the operator, and
the accidental circuinstances which may affect the
force or direction of the blow, depends the realization
of the hopes of the community  If the cocoa-nut be
not severed at one blow, all the labor is thrown away;
the goddess is understood to be unpropitious; another
day must be selected for the repetition of the ceremonies, and all the trouble be incurred again.
If, however, the nut is cleft at once, the proof of
the approval of the goddess is indisputable. The
whole of the shell, and some of the kernel of the
nut, is thrown into the fire; the pickaxe is carefully
tied up in a clean white cloth, and, being placed on
the ground to the west, the assembled spectators,
18




138


CUSTODY OF THE PICKAXE.


turning in that direction, prostrate themselves in adoration before "that which their own hands have
made;" that which the labor of the smith might have
fashioned with equal facility into an object of reverence or of contempt; and which, while it receives
divine honors, is destined to assist in a series of acts
most horrible and disgusting.
The ceremony of prostration concluded, all present
receive a portion of the cocoa-nut. The fragments are
then collected, and thrown into the pit which had
been previously prepared, lest, if they remained on
the ground, the sacred relics might be outraged by
the defiling touch of some human foot. These ceremonies, elaborate as they are, suffice only for a single
expedition.
When the sacred pickaxe is thus prepared, it must
be placed in safe custody; it is not every Thug who
can be trusted with it. The person who bears it is
selected, principally, for his shrewdness, caution, and
sobriety. It is, however, only when on a journey
that it is intrusted to human care at all. When in
camp, it is deposited in the earth, under the especial
protection of the goddess. When buried, it is always
placed with the point in the direction in which the
party intend to proceed; and they have the fullest
confidence that, if another course is to be preferred,
the point will be found to have veered round so as to
indicate the better way.
When the pickaxe is buried, no foot must touch
the earth which covers it; nor must it, at any time,
be approached by an unclean animal, or any object
which bears contamination. After each time that it




SWEARING BY THE PICKAXE.


139


has been used for the preparation of a grave, it must
be submitted to the purification of the bath.
If the pickaxe falls from the hand of the man who
bears it, dismay spreads through the gang. The omen
is regarded as of the most fearful description; its
horrors are aggravated by uncertainty as to the nature of the approaching evil, and even as to the party
upon whom it is to descend. The omen may indicate
the death of the individual who had thle care of the
sacred weapon, and who, through heedlessness or unavoidable fatality, suffered it to drop from his embrace; or it may forebode some dreadful reverse to
the fortunes of the gang.
Measures are immediately taken to frustrate the
evil omen; and the first step is to deprive the unhappy pickaxe bearer of his office. The enterprise
in which they are engaged, whatever it be, is iinmediately abandoned; and the pickaxe must be consecrated anew. Exen these precautions are insufficient
to restore things to their original state. The misfortune upon the gang is a sentence of excommunication
from the society of all faithful Thugs. No other party
will ever associate with one whose pickaxe has fallen,
lest they should-be involved in the evil which is ap
prehended to the " doomed ones."
The pickaxe affords the most solemn sanction of
an oath among these murderers; and if any sanction
can bind their consciences, it is, perhaps, the only one
capable of effecting that purpose. Compared with it,
neither the water of the Ganges weighs with the
Hindu, nor the Koran with the Mussulman. "If any
man swears to a falsehood upon a pickaxe properly
M




140


GANGS OF THUGS- THEIR NUMBER.


consecrated," said the Thugs, "we will consent to be
halngled if he survive the time appointed. Appoint
one, two, or three days, when he swears, and we pledge
ourselves that he does not live a moment beyond the
time. He will die a horrid death; his head will turn
round, his face towards his back; and he will writhe
in torture till he dies." The pickaxe is, in short, the
standard around which all the gloomy family of Thug
superstitions rally; it is regarded as the great source
of security and prosperity  The instrument of strangulation is held in esteem, but that of burial in mfinitely more; the Thugs think of it with enthusiasm.
"Do we not," said one interrogated by Captain Sleeman, "do we not worship it every seventh day? Is
it not our standard? Is its sound ever heard, when
digging the grave, by any but a Thug?  And can
any man ever swear to a falsehood upon it? "  How
could we dig graves," asked another, " with any other
instrument? This is the one appointed by Davy, and
consecrated; and we should never have survived the
attempt to use any other. No man," it was added,
"but a Thug, who has been a strangler, and is remarkable for his cleanliness and decorum, is permitted
to carry it."
Ga3gs of Thugs sometimes consist of two or three
hundred persons. In such instances, they commonly
follow each other, in small parties of ten or twenty,
upon roads parallel to each other, being prepared to
concentrate on any point when necessary Different
parties frequently act in concert, apprising one another
of the approach of travellers whose destruction promises a valuable booty. They assume the appearance




j,//?I


N



I


7~7~-f


A Thug disguised as a Merchant.








STRATAGEMS OF THE THUGS.


141


of ordinary travellers; sometimes they pretend to be
traders; and, if enriched by former spoliations, travel
on horseback, with tents, and pass for wealthy merchants, or other persons of consequence. Sometimes
they commence their route in more humble characters; but acquiring, in their rapacious progress, horses
and bullocks, these at once furnish them with the
means of transporting the remainder of their plunder,
and of making pretensions to higher degrees of wealth
and station.
Thugs are accustomed to wait at choultries, on the
high roads, or near towns where travellers rest. They
arrive at such places, and enter towns and villages,~in
straggling parties of three or four persons, appearing
to meet by accident, and to have no previous acquaintance. On such occasions, some of the gang are
employed as emissaries, to collect information, and,
especially,.to learn if any persons with property in
their possession are about to undertake a journey
They are often accompanied by children of ten years
of age and upwards, who, while they contribute to
prevent suspicion, perform menial offices, and are gradually initiated into the horrid practices of Thuggee.
Skilled in the arts of deception, they enter into conversation, and insinuate themselves by obsequious
attentions into the confidence of travellers of all descriptions, to learn from them whence they came,
whither and for what purpose they are journeying, and
of what property they are possessed. When, after
obtaining such information as they deem requisite,
the Thugs determine to attack a traveller, they usually propose to himn under the specious plea of mutual




142


MANNER OF STRANGULATION.


safety, or for the sake of society, to travel together;
or else they follow him at a little distance, and, when
a fit opportunity offers for effecting their purpose,
one of the gang suddenly throws a rope or sash round
the neck of the unfortunate victim, while the rest
contribute, in various ways, to aid the murderous
work.
Intrepidity does not appear to be a characteristic
of the Thugs; and, in truth, it is a quality not to be
looked for in professional assassins. A superiority in
physical force is generally regarded as an indispensable preliminary to success. Two Thugs, at least,
are thought necessary for the murder of one man;
and, more commonly, three are engaged. Some Thugs
pride themselves upon being able to strangle a man
single-handed; and this is esteemed a most honorable
distinction. But the majority of them are, and ever
have been, firm adherents of the maxim, that "discretion is the better part of vallr."
Some variations have existed in the manner of per,
petrating the murders; but the following seems to
be the most general. While travelling along, one of
the gang suddenly throws the rope or cloth round
the neck of the devoted individual, and retains hold
of one end, the other end being seized by an accomplice. It is then drawn very tight, the two Thugs
who hold it pressing the head of the victim forwards;
a third villain, who is in readiness behind the traveller, seizes him by the legs, and he is thus thrown
on the ground. In this situation, there is little opportunity for resistance. The operation of the noose
is aided by kicks inflicted in the manner most likely




PERSEVERANCE AND CAUTION OF THUGS.


143


to produce vital injury, and the sufferer is thus quickly
despatched.
Precautions are taken to guard against discovery or
surprise. Before the perpetration of the murder, some
of the gang are sent in advance, and some left in the
rear of the place, to keep watch, to prevent intrusion,
and to give warning, if occasion requires, to those
engaged in the act. Should any persons unexpectedly
pass that way before the murdered body is buried,
some artifice is practised to prevent discovery, such
as covering the body with a cloth, while loud lamentations are made, professedly on account of the sickness or death of one of their comrades; or one of the
watchers will fall down, apparently writhing with pain,
in order to excite the pity of the intruding travellers,
and to detain them from the scene of mur(ler.
Such is the perseverance and caution of the Thugs,
that, in the absence of a convenient opportunity, they
have been known to travel in company with persons
whom they have devoted to destruction, for several
days before they execute d their intention. If circumstances favor them, they generally commit the
murder in a jungle, or in an unfrequented part of the
country, and near a sandy place, or dry watercourse.
Particiular tracts are chosen, in every part of India,
where they may exercise their horrid profession with
the greatest convenience and security  The most
favorite places are much-frequented roads, passing
through extensive jungles, where the ground is soft
for the grave, and where the local authorities take no
notice of the bodies. In these chosen spots, a hole,
three or four feet in depth, usually forms the grave




144    ENTIRE PARTIES OF TRAVELLERS MURDERED.
of the unfortunate traveller, who is placed in it with
his face downwards.
The barbarous character of the Thugs is exhibited
in their treatment of the remains of the murdered
persons. Though death brings a termination of suffering, it does not put an end to the outrages of the
murderers. Long and deep gashes are made in various parts of the bodiep; sometimes the limbs are
disjointed, and the figure distorted into unusual positions. These outrages arise from various motives.
Their intention generally is to expedite the decomposition of the body, and to prevent its inflation, which,
* by causing fissures in the superincumbent sand, might
attract jackals, and thus lead to the discovery of the
corpse. Sometimes, however, these deeds have been
the result of disappointment, and the emanations of a
petty and unmanly revenge. When the amount of
plunder is less than had been expected, the villains
have frequently vented their displeasure in wanton
indignities on the unconscious remains of the dead.
Against Thugs, it must be obvious that arms, and
the ordinary precautions taken against robbers, are
unavailing. It sometimes happens that entire parties
of travellers, while journeying in imaginary security,
are suddenly cut off. Such is the cruelty and cupidity
of these wretches, that, on the presumption of every
traveller possessing concealed treasure, or some property, however trifling, the greatest apparent indigence
does not always afford security.
The plunder is sometimes carried home, sometimes
disposed of on the road. If the murdered person
resided near the place of his assassination, the prop



APPROPRIATION OF PLUNDER-SECRET SIGNS.


145


erty is carried to a distance; if, as is more commonly
the case, he is a stranger, they do not scruple to offer
the fruits of their rapine in the immediate vicinity of
their crime; the only precaution taken is, that the
place of sale be in advance of that where the murder
was committed, and not a village where the traveller
had previously been seen.
A portion of the plunder is usually appropriated to
defraying the expenses of religious ceremonies; and
sometimes a part is also allotted for the benefit of
widows and families of deceased members of the gang.
The residue of the booty, being divided into several
parts, is generally shared as follows to the leader, two
shares; to the men actually concerned in perpetrating
the murder, and to the person who cut the dead body,
each one share and a half; and to the remainder of
the gang, each one share.
The operations of the Thugs are facilitated, and
their designs cloaked, by a peculiar dialect; they
have recourse, also, to a variety of signs. Drawing
the back of the hand along the chin, from the thrott
outwards, implies that caution is requisite -that some
stranger is approaching. Putting the open hand over
the mouth, and drawing it gently down, implies that
there is no longer cause for alarm. If an advanced
party of Thugs overtake any traveller whom they
design to destroy, but have need of more assistance,
they make certain marks on the roads, by which
those of the gang who follow understand that they
are required to hasten forward. A party in advance
also leaves certain marks, where a road branches off,
as intimations to those who are behind. They draw
19




146


NUMBER OF PERSONS STRANGLED.


thir feet along the dust, in the direction they have
taken; and if their friends are to follow quickly, they
leave the dust piled up at the end of the line where
the foot drops, or make a hole in the dust with the
heel. If the road afford no dust, they leave two
stones, placed one upon the other, in the line they have
taken, and strew a few leaves of trees along the road.
If their coadjutors are to make haste, they make a
very long line of leaves. They have many other
signs, for similar purposes.
Of the number of persons who fall victims to these
lawless associations, it is obvious that no estimate can
be made deserving of the slightest confidence. The
number has, without doubt, varied greatly at different
periods. There is reason to believe that, from the
time of the conquest of Mysore, in 1799, to 1807 and
180S, the practice, in that part of India, reached its
height, and that hundreds of persons annually were
destroyed. Inr one of his reports, the magistrate of
Chittoor observes, "I believe that some of the PhansiAars have been concerned in above two hundred
murders; nor will this estimate appear extravagant,
if it be remembered that murder was their profession -frequently their only means of gaining a
subsistence. Every man of fifty years of age has
probably been actively engaged, during twenty-five
years of his life, in murder; and, on the most moderate computation, it may be reckoned that he has
made one excursion a year, and met, each time, with
ten victims."
The profession of a Thug, like almost every thing
in India, is hereditary, the fraternity, however, re



THE PROFESSION HEREDITARY.


147


ceiving occasional reenforcements from strangers; but
these are admitted with great caution, and seldom
after they have attained mature age.
The children of Thugs, during their more tender
years, are kept in ignorance of the occupation of
their fathers. After a time they are permitted to accompany them; but a veil is thrown over the darker
scenes of the drama. To the novice, indeed, the expedition presents nothing but an aspect of pleasure.
He is mounted on a pony; and being, by the laws
of the Thugs, entitled to his share of the booty, he
receives a portion of it, in presents suited to his years;
the delight attending the acquisition being unalloyed
by any consciousness of the means by which it has
been obtained. The truth reveals itself by degrees.
In a short time, the tyro becomes aware that his
presents are the fruits of robbery After a while, he
has reason to suspect that robbery is aggravated by a
fouler crime. At length, suspicion passes into certainty; and finally, the pupil is permitted to witness
the exercise of the frightful handicraft which he is
destined to pursue. The moral contamination is now
complete; but it is long before the disciple is intrusted
with the performance of the last atrocity. He passes
through a long course of preparation - being first
employed as a scout, next as a sexton, then us a holder
of the limbs-before he is in any case thought worthy
of being elevated to the dignity of a strangler.
A too precipitate disclosure of the frightful truth
has sometimes produced fatal consequences. The following affecting story, related by a Thug who had
become approver against his comrades, will illustrate




148


AN AFFECTING INCIDENT.


this: "About twelve years ago," said the narrator,
"my cousin, Aman Subahdar, took out with us my
cousin Kurhora, brother of Omrow, (approver,) a lad
of fourteen, for the first time. He was mounted on a
pretty pony; and Hursooka, an adopted son of Aman,
was appointed to take charge of the boy. We fell
in with five Sheiks, and when we set out before
daylight in the morning, Hursooka, who had been
already on three expeditibns, was ordered to take the
bridle, and keep the boy in the rear, out of sight and
hearing. The boy became alarmed and impatient,
got away from Hursooka, and galloped up at the
instant the 'I hirnee, or signal for murder, was given.
He heard the screams of the men, and saw them all
strangled. He was seized with a trembling, and fell
from his pony. He became immediately delirious,
was dreadfully alarmed at the turbans of the murdered men, and when any one touched or spoke to
him, talked wildly about the murders, screamed as if
in sleep, and trembled violently. We could not get
him forward; and, after burying the bodies, Aman,
myself, and a few others, sat by him while the gang
went on. We were very fond of him, and tried all
we could to tranquillize him, but he never recovered
his senses, and before evening he died. I have seen
many instances of feelings greatly shocked at the
sight of the first murder, but never one so strong as
this. Kurhora was a fine boy; and Hursooka took
his death much to heart, and turned Byragee. He is
now at some temple on the banks of the Nerbudda
River."
The indiscriminate slaughter in which the Thugs




OMENS- A CASE OF CONSCIENCE.


149


might be tempted to indulge, is in some degree restrained by superstition. It is deemed unlucky to
kill certain castes and classes; and their members are
therefore usually respected. The most important and
extended exception to the general rule of murder, is
that of the female sex. "Among us," said one of the
approvers interrogated by Captain Sleeman, " it is a
rule never to kill a woman; but if a rich old woman
is found, the gang sometimes get a man to strangle
her, by giving him an extra share of the booty, and
inducing him to take the responsibility upon himself.
We have sometimes killed other prohibited people,
particularly those of low caste, whom we ought not
even to have touched."
Among the privileged classes are washermen, poets,
professors of dancing, blacksmiths, carpenters, musicians, oil-venders, sweepers, the maimed, the leprous,
and those persons who carry the water of the Ganges
into distant parts of India, to be used for religious
purposes.
The sacred cow, in the eyes of all Hindus who have
any pretensions to consistency, is a protection to its
possessor; art is, however, sometimes resorted to for
the purpose of removing this impediment to business.
A party of Thugs projected the murder of fourteen
persons, including several women; but the design
could not be carried into effect, because the victims
had a cow with them. With some difficulty, they
were persuaded to sell the,cow to the Thugs; who,
to induce the travellers to consent to the sale, pretended that they had vowed to make an offering of a
cow at Shaphore, and were much in want of one.




150


GOOD AND BAD OMENS.


The cow was actulally presented to a Brahmin at
Shaltphore, and, the obstacle being removed, the whole
of the unsuspecting travellers, including the females,
were, two or three hours afterwards, strangled.
Tlhe movements of the followers of Thuggee are
invariably governed by omens, with which they believe their goddess favors them. However favorably
an expedition may have been commenced, success is
liable to be postponed by a multiplicity of ominous
appearances. The dog enjoys the prerogative of putting a veto on their proceedings, by shaking his head.
Sneezing entitles all the ti  ellers within the gripe of
the assa.ssins to the privilege of an escape, and no
one dares to put them to death. The fighting of cats,
in the fore part of the night, is a good omen; but, if
heard towards morning, it betokens evil; the evil,
however, may be averted by gargling the mouth with
a little sour milk, and then spirting it out. The fighting of cats during the day is a very bad,omcn, and
threatens great evil if the cats fall down from a
heigrlt while fighting, it is still worse. These ills are
beyond the healing influence of sour milk, and call
for nothing less than sacrifice. The noise of jackals
fighting is also a very bad omen, and involves the
necessity of leaving the part of the country in which
the gang hears it. Almost every sound made by animals, birds, and insects, and also their various movements, are regarded as ominous either of good or of
evil. "There are always signs around us," say the
Thugs, "to guide us to rich booty, and to warn us of
danger; and if we are only wise enough to discern
them, and religious enough to attend to them, we
shall prosper in all our undertakings."




BHOWANEE AND FATIMA.


151 '


The superstitions of the Thugs are all.of Hindu
origin; yet'Mohammedans adopt them with a belief
equally implicit, and a devotion equally ardent. They
pay divine honors to Kali, the impersonation of destruction, which, in the eyes of all sound Mo4ammedans, must be idolatry - a crime severely denounced
in the Koran, and held by all good Mussulmans
in abhorrence.
Their mode of escaping the difficulties in which
they are involved, by the inconsistency of their creed
with their practice, is illustrated by the following conversation held by Captain Sleeman with some Mohammedan Thugs.
Capt. S. Has Bhowanee been any where named in
the Koran?
Sahib. Nowhere.
"Here," (says Capt. Sleeman,) "a Mussulman Thug
interposed, and said he thouglh Bhowanee, and Fatima,
the daughter of Mohammed, were one and the same
person; and that it was Fatima who invented the use
of the roomal, to strangle the great demon Rukutbeejdana. This led to a discussion between him and
some of my Mussulman native officers, who did not
like to find the amiable Fatima made a goddess of
Thuggee."
Capt. S. Then has Bhowanee any thing to do with
your Paradise?
Sahib. Nothing.
Capt. S. She has no influence upon your future
state?
Sahib. None.
Capt. S. Does Mohammed, your prophet, any where




~ 152


OMENS THE MANDATES OF DEITY.


sanction crimes like yours; -the murder in cold
blood of your fellow-creatures, for the sake of their
money?
Sahib. No.
CaptA S. Does he not say that such crimes will be
punished by God in the next world?
Sahib. Yes.
Cal't. S. Then do you never feel any dread of
punishment hereafter?
Sahib. Never. We never murder unless the omens
are favorable; and we consider favorable omens as the
mandates of the deity.
Capt. S. What deity?
S&hib. Bhowanee.
Captt. S. But Bhowanee, you say, has no influence
upon the welfare, or otherwise, of your soul hereafter
Salib. None, we beleve; but she influences our
fates in this world; and what she orders, in this
world, we believe that God will not punish in the
next.
The conjoint adoration of the deities of different
and discordant creeds is neither new nor uncommon
in the East. In the Old Testament many instances
are recorded, in which nations, as well as individuals,
paid a divided homage to the true God and to a multiplicity of idols; and, in various parts of India, the
Mohammedans, from having long been surrounded by
a Hindu population, have been led to adopt many of
their opinions and practices.
In another interview, one of the witnesses was
asked



TIUGS THE INSTRUMENTS OF DEITY.


153


Capt. Sleean. Do you never feel sympathy for
the persons murdered - never pity or compunction?
Sahib. Never.
Capt. S. How can you murder old men and young
children without some emotions of pity - calmly and
deliberately, as they sit with you, and converse with
you, and tell you of their private affairs?
Sahib. From the time. that the omens have been
favorable we consider them as victims thrown into
our hands by the deity to be killed, and that we are
the mere instrument in her hands to destroy them,
that if we do not kill them she will never be again
propitious to us, and we and our families will be involved in misery and want.
C(ap. S. And you can sleep as soundly, by the
bodies or over the graves of thoseeyou have murdered, and eat your meals with as much appetite
as.ever?
Sahib. Just the same. We sleep and eat just the
same, unless we are afraid of being discovered.
C(tlf. S. And when you see or hear a bad omen,
you think it is the order of the deity not to kill the
travellers you have with you, or are in pursuit of?
Sahib. Yes; it is the order not to kill them, and
we dare not disobey.
Some Thugs let very poor travellers escape, in hope
of finding better game; others regard forbearance,
in such a case, as an act of abominable impiety A
further extract will show the respective views of these
conflicting sects, and the reasoning by which they
are supported.
Capt. S. When you have a poor traveller with
N          20




154


DEBATE RESPECTING OMENS.


4
you, or a party of travellers who appear to have little
property about them, and you hear or see a very
good omen, do you not let them go, in the holpe
that the return of the omen will guide you to better
prey?
Doryga, (Mussulman.)  Let them  go?   Never,
never!
i;Xsw', (Mussulman of Telingana.) How could we
let themi go? Is not the good omen the order from
Heaven to kill them? and would it not be disobedience to let them go? If we did not kill them,
should we ever get any more travellers?
Fermy.ccc, (Brahmin.) I have known the experiment tried with good effect. I have known travellers, hllo promised little, let go; and the virtue of
the owen brought better.
I(acni, (Mussulman.) Yes; the virtue of the omen
remains; and the traveller who has little should'be
let go; for you are sure to get a better.
S'dt/   KhIa1l, (of Telingana.) Never, never  This
is one of your Hindustanee heresies.  You could
n2ver let hnm go without losing all the fruits of your
expedition. You might get property, but it would
never do you any good.   No success could result
from your disobedience.
Alorlee, (Rajput.) Certainly not.  The travellers
who are in our hands, when we have a good omen,
must never be let go, whether they promise little o.
much.   The omen is unquestionably the order, as
Nasir says.
Nasir  The idea of securing the good will of Davy
by disobeying her order is quite monstrous.  We




FORFEITURE OF KALI'S PROTECTION.


155


Deccan Thugs do not understand how you got hold
of it. Our ancestors never were guilty of such folly.
Feringeea. You do not mean to say, that we of
Murnae and Sindouse were not as well instructed as
you of Telingana?
Nasir and Sahib Khan. We only mean to say, that
you have clearly mistaken the nature of a good omen
in this case. It is the order of Davy to take what
she has put in our way; at least, so we in the Deccan
understand it.
So long as the Thugs were faithful to Kali-so
long as they attended to all the rites, the ceremonies,
and offerings, by which they rendered to her worship
and honor- so long they prospered in their profession, and so long did they enjoy the favor and the
protection of their deity. But now, in consequence
of these corruptions, they have fallen under her dislleasure, and their; system is likely to be exploded.
In view of these facts, who is prepared to carry out
the doctrine, that it matters not what a man believes,
if he is only sincere?
The practice of Thuggee is not confined to adventurers upon land. The rivers of India are infested
by bands of fresh-water pirates, of similar habits to
those of the land Thugs, possessing the same feeling,
and differing from them only in a few trifling particulars. There is still another class of Thugs, who
murder such persons only as are travelling with their
children. Their only object is to secure the children
and sell them into slavery
The dignity and sanctity with which murder is invested by the creed of the Thugs afford lamentable




156


SUPPRESSION OF THUGGEE.


proof of the inseparable connection existing between
the corruption of religion and the corruption of morals. To obliterate all religious feeling from the heart
of man is a difficult, if not an impossible task; to
substitute superstitious belief for reasonable faith is,
unhappily, a very easy one; and sound morals invariably di,;sppear with sound religion.  Indeed, between false religion and false morals there is a mutual
action and reaction. The wayward desires of man
load him to indulge in that which true religion forbids; he therefore seeks shelter in a false one.
The existence of the Thugs appears to have been
entirely unknown to Europeans until about the year
1800. From January, 1826, to December, 1835, the
number of these freebooters committed by various
magistrates amounted to 1562. Of these 328 were
punished by death, 999 by transportation, 77 by imprisonment for life; from 21 security was required,
71 were sentenced to limited periods of imprisonment; making a total of 1450 convicted. Of the
remainder, 21 were acquitted, 11 escaped, 31 died
before sentence, and 49 were admitted evidence for
the prosecution. The energetic and persevering efforts which have been made for the suppression of
Thuggee have been successful, and though at the
present time many Thugs are scattered throughout
India, it is seldom that they dare to exercise the peculiar privilege which they believe to have been
conferred upon them by their goddess..




ABORIGINES. -STATE OF CIVILIZATION.


157


CHAPTER VII.
MANNERS, HABITS, AND SUPERSTITIONS OF VARIOUS TRIBES OF
ABORIGINES WHO INHABIT THE JUNGLES, THE HILLS, AND THE
MOUNTAINS OF INDIA. —THE SHANARS. — THE TUDAS.- TIE
KHONDS. — THE GONDS. —THE BIHEELS. —THE COOLIES.THE GARROWS. — THE KOOKIES. —THE VEDDAHS. —CCOMPILED FROM INFORMATION COMMUNICATED BY PERSONS WHO
HAVE RESIDED AMONG THEM IN THEIR NATIVE WILDS.
THE Hindus are supposed to be of Caucasian origin,
and to have come to India from Central Asia, but the
period of this immigration cannot be ascertained.
Assuming that it was anterior to the composition of the
Vedas, which are supposed to have been written about
the time of the exodus of the Israelites from Egypt,
it would seem that its date was very remote. When
they entered India, they found the entire country inhabited by an aboriginal race, which had attained to a
high state of civilization. They had established kingdoms, they cultivated the sail, and carried on extensive commerce. Some of their works of art, consisting
of castles, excavations, &c., still exist. They must
have settled in India at the time of the dispersion;
when the germ of the various nations east and west
sprang from the patriarchal seat of the human family;
the more adventurous possibly subsisting mainly by
the chase, whilst the milder and less courageous
devoted themselves to the arts of social life.




158


THE PARIAHS —WHERE FOUND.


As the Celts of Europe, from the inferiority of their
governLmental institutions and physical development,
as well as from their being too much characterized
by strong emotions ever to become a great ruling
people when brohght into contact with the more
perfectly organized and more intellectual races of
mankind, were driven before the more powerful and
coolly energetic northern natipns into the more remote, barren, and mountainous regions of western
Europe, from which they are rapidly disappearing as
a distinct people,-so the more ancient nations or
tribes of India, have been driven onwards by the more
recent, till, in consequence of having retired, to some
extent, into the mountainous districts, they have
received the general name of Pariahs, Paharia, or
mountaineers, even though many of them are settled
in the plains.
In many parts of southern India, the Pariah tribes
inhabiting the plains form the majority of the people;
but in the north they are rarely to be met with, except as actual mountaineers, or inhabitants of the
hilly, or less-cultivated districts, where, besides their
more general name of Pariahs, they are more commonly distinguished by the names of their respective
tribes, as Gonds, Khonds, Bheels, &c. In their general physical peculiarities, they differ much from the
regular Hindu tribes, or castes, and seem to approach
a little nearer to the African races, though unlike the
negro. In the districts where they are mostly to be
found, it is evident that the lower castes of Hindus
are formed of intermixtures between these aboriginal
tribes and the more recent northern races.




LAWS RELATIVE TO PARIAHS.


159


The proportion of theise aboriginal races, whether
professing the Hindu religioll o. otlherwise, greatl increases towards the soutlh, where the conquests of the
northern, or pure Hindu races, never seem to have
been followed by more than very partial colonization;
so that in those provinces oqily the higlher cla;ssesand especially the Brahmins-are IHindlus by anlcent
descent; while in the north and west of Indiatheir earliest seats-the pure lHindu races'form the
main body of the people, —tie various aborigilnal
tribes having for the most part been exterminated, or
absorbed, among the lower Sudra castes of Hinduism.
In the tenth chapter of the code of laws attributed
to Menu, the great Hindu legislator, a work supposed
&   to have been written about nine hundred years before
the Christian era, it is ordained in regard to the conquered tribes of aborigines, that " their abode must
be out of towns. Their sole property is to consist of
dogs and asses. Their clothes should be those left by
the dead. Their ornaments rusty iron. They must
roam  from  place to place. No respectable person
must hold intercourse with them. They are to perform the office of executioner on all criminals condemned to death by the king. For this duty they
may retain the bedding, the clothes, an(l the ornaments of the executed."
In southern India the Pariahs live in communities
apart from their Hindu neighbors, filling the lowest
offices, and possessing little property besides "dogs
and asses."  The aversion with which some classes of
them are regarded by the higher castes, the Brahlmins
in particular, is so great, that their very approach is




160


SOCIAL CONDITION OF PARIAHS.


sufficient to pollute the whole neighborhood. They
are not permitted to enter the streets where the Brahmins reside; and should they venture to transgress,
those superior beings would have the right, not to
assault them themselves, for it would be pollution to
touch them even with the end of a long pole, but to
give them a sound beating by the hands of some other
person.
Should a Hindu be touched, even without being
conscious of it, by a Pariah, he is defiled, and cannot
be purified from the contamination, or communicate
with any person without performing a variety of ceremonies, more or less difficult, according to his own
rank and the'custom of the caste to which he belongs.
Should a Hindu, whether intentionally or unintentionallv, eat with Pariahs, or partake of food cooked
by them, or even drink water which they have drawn,
or which has been contained in earthen vessels which
they have handled, or should he enter one of their
houses, or allow them to enter his own, he would be
proscribed without pity from his caste. This extreme
detestation of the Pariahs prevails chiefly in the
southern part of the peninsula.
The descendants of the various tribes of aborigines
who refused to submit to their invadels, and sought
asylum in the hilly and mountainous parts of India,
are estimated at sixteen million. Like the Highlanders of Scotland and other countries, they are often
induced, by the poverty of their hills, to come down
as laborers or adventurers, to seek subsistence in the
plains. Members of Inany of these tribes perform
important services for which their moral virtues fit




THE SHANARS - THEIR OCCUPATION..0


161


them. In the duties of rural police, and in conveying
treasure to the offices of revenue in the chief towns,
they are remarkably faithful. Their accurate and
general knowledge of all around them makes them
expert in detecting criminals, and in their discharge
of this duty they generally disregard family ties, and
rarely screen their own relatives. They are excellent
guides, and faithful protectors of the traveller within
their respective districts. At the same time many
of these tribes are by profession robbers,, levying
black mail on all from whom they can obtain it, under
the plea of their ancient right to the soil of which
more civilized men have deprived them. The following are some of the most interesting peculiarities
which have been ascertained to exist among the
tribes best known
THE SHANARS. These people inhabit Tinnevelly
and Travancore, the two provinces at the southern
extremity of Hindustan, where they constitute about
one half of the entire population. They say that
their ancestors emigrated from Ceylon, and they regard Ravana, the giant king of Lanka, as their divine
sovereign, and on his birthday is held their great
annual festival. The chief occupation of the Shanars
is the cultivation and the climbing of the Palmyra
palm, from which they extract the juice for the manufacture of a coarse, dark-colored sugar, which is
their principal food, and with the poorer class it is
their only wealth.
The flower of the palm tree is contained in a large
sheath, which, when cut and pressed, furnishes a cor.
21




162


CLIMBING THE PALMYRA PALM.
*


siderable quantity of sweet juice. If newly cut, and
attended to every day, the juice is deposited daily;
but if left for a couple of days it thickens, and the
vessels which contain it become hard, and cease to
secrete it. To obtain it regularly, the Shanar peasants are compelled to pass their lives in painful and
incessant toil. From forty to sixty trees are required
to feed one family The climber furnishes himself
with one large and several small pots, a staff with a
cross at the top, and a pair of wooden pincers. Arriving at his tope of trees, he leaves the large vessel
upon the ground, and hangs a small pot and the pincers to his waist. He next slips a band round one of
his feet, plants his stick against the tree, and, clasping
the trunk with both arms, begins to climb. He first
places one foot on the head of the stick - this is his
start; he then slips both feet into the band, which
prevents them from parting, and clasping the trunk
alternately with his arlms and his bound feet, climbs
speedily to the top. IIe there cuts the bud of the
tree, or plucks off a small strip, squeezes the juice into
the pot attached to his waist, descends, and pours its
contents into the large vessel. He continues to climb
the trees in this manner until he has gathered the
juice from fifty or more. In the evening he again
gathers the juice from the same trees, and thus climbs
more than a hundred times a day The juice is
boiled by the peasant's wife until it becomes sugar.
The Shanars have no definite idea of a future state.
Their religious ceremonials have exclusive reference
to the influence which it is supposed disembodied
spirits exert over the condition of the living. Ppr




TREATMENT OF DISEASES.


163


sons who die a violent death, especially if distinguished for wickedness during life, are supposed to
become demons, possessing superhuman power and
malignity. They assume aerial forms, and move in
troops along the highways and by-ways, just above
the ground, but invisible to human eyes. Protection
is sought against their malignant influence by wearing charms of various kinds.     These imaginary
demons delight to dwell in umbrageous trees and in
uninhabited places. Sometimes they take up their
abode with the living, in which case the house is
totally abandoned by its occupants.    Many such
houses are to be seen in a state of ruin and decay.
These spirits are not only believed to take up their
residence in the houses of the living, but also in their
bodies. The individual consciousness and responsibility of the person possessed is supposed to be suspended, and his acts are attributed to the presiding
demon. He screams, foams at the mouth, stares, and
utters oracular sayings.
The numerous ills of human life are attributed to
demons, and a sacrifice with the acciustomed ceremonial is regarded as the only efficacious method of
obtaining deliverance. When disease visits a Shanar,
the physician is called in, that he may exercise his
professional skill for the removal of the malady  He
tries various methods for the relief of the sufferer;
some are natural, as the application of probable remedies, others are preternatural, as the utterance of incantations; and in the event of a failure of all
ordinary means, it is concluded that the patient is
possessed, when the physician recommends, as a more
efficacious remedy, a demon dance.




164


EXORCISM OF EVIL SPIRITS.


Extreme measures are not usually adopted at once
to dispossess the afflicted person, but a dance is gotten
up to induce the demon to utter responses, and also
prophecies relative to the affairs of the patient, or of
his family. In some instances the possessed is struck,
violently and shaken, the bystanders using the most
opprobrious language at the same time, for the purpose
of ejecting the malignant intruder.  Thus bidden
away, the demon may yield in some degree, and say,
* I go," and also intimate why he came, and that he
requires a sacrifice; and then producing on his victim
violent contortions and convulsions, he leaves him.
The spirit being thus appeased, or laid, the possessed
awtakes, and professes to know nothing of the events
that have taken place. It might be an interesting subject of inquiry whether there is any connection between these phenomena common in pagan lands, and
those of ancient and modern spiritualism.
Two acts are essential to the worship of the Shan:rs - dancing and bloody sacrifices. They have no
priest.  The person who conducts the ceremony,
which is undertaken from choice, is called the rotator of the demon. The head man of the village, or
any other person, male or female, can officiate. The
dress is grotesque, consisting of a coat of various
colors, a cap, and other vestments, so arranged as to
appear strikingly ludicrous to the spectators. Among
tile musical instruments used is a large bow, strung
and ornamented with bells. This is placed on a brazen vessel of a globular form, and struck with a plectrum. The bass is produced by the application of an
instrument to the brazen pot, another person keeping




C
-C
P


Fan S -
DeeeSC
th~rYPsC

Shingr Musicians.








DEMON DANCES - SACRIFICES.


1C5


tune by playing a pair of cymbals. The jarring, discordatnt, and uproarious character of this music exceeds description.
At first the movements of the dancer may be slow,
but as the music waxes louder, and takes effect, he
gradually becomes more excited, urging himself to
frenzy by striking himself violently, applying his
mouth to the neck of the decapitated sacrificial victim, drinking its blood, and possibly a potation of
ardent spirits. The effects of the afflatus tlhus acquired, become visible in the frantic glare and the
convulsive gesticulations of the possessed, which are
greeted by the spectators with loud acclamations.
The dancer is now deified or demonized, and is consulted by the eager and delighted worshippers who
do him homage. Each one puts his questions as his
fancy or his needs may dictate. The possessed being
more like a maniac than aught else, and subject to
various contortions of body, utters his oracles with
much indistinctness, rendering it necessary that some
one initiated into these mysteries should interpret
his wild, incoherent, and ambiguous sayings and
curious innuendoes.
The Shanars conceive no religious or domestic
ceremony complete without the sacrifice of a sheep, a
goat, a hog, or a fowl. The animal selected is ornamented with red ochre, and adorned with chaplets of
flowers, and is thus led to the altar. There its head
is severed with one blow of the sacrificial knife, and
the lifeless trunk is suspended over the altar, that the
blood may be poured out thereon. The flesh is then cut
up, cooked with rice, and consumed by those who have




166


DEMONIFICATION - THE TUDAS.


been engaged in the sacrifice. The sacrificial act is
supposed to appease the angry demon, and induce
him to remove the evil he has inflicted, or abstain
from the one he may meditate. The sacrifice has no
efierence whatever to guilt; it is not intended as an
expiation for sin. The demon is supposed to thirst
for blood, and it is thus supplied.
The process of demonlfication is still going on
among the ShLnhrs; and the characteristics of each
devil and his worship are derived from the character
and exploits of his human pittotype. One of the
demons most feared at present is Palaveshum. He
was a Maraver, of a servile family, who made himself
celebrated for his robberies and outrages during the
latter period of the Mohammedan government. So
celebrated has he become already, that thousands of
persons are called after his name.
In the vicinity of a missionary station in Tinnevelly, a European was, till recently, worshipped as a
demon. From the rude verses which were sung in
connection with his worship, it would appear that he
was an English officer, who was mortally wounded at
the taking of the Travancore lines in 1809, and was
buried about twenty-five miles from the scene of the
battle, in a sandy waste; where, a few years after,
his worship was established by the inhabitants of the
neigrlorhood. His worship consisted in the offering
to his manes of spirituous liquors and cheroots.
TRE TUDAS. The Nielgherry hills are inhabited by
various aboriginal tribes.  These hills rise to the
height of about nine thousand feet, and are celebrated




0


Bracelet. It is made of brass, and weighs one pound and nine ounces. In
some instances the arms are decked with from ten to twenty rings,
weighing more than half a pound each.
0


4








PERSONAL APPEARANCE AND DOMESTIC HABITS.  167
for their delightful climate and beautiful scenery.
They have for many years been the resort of European invalids as a sanatarium. The most remarkable
of their aboriginal inhabitants are the Tudas. The
men are tall and athletic, their countenances open,
expressive, and ingenuous, with large full eyes, a Roman nose, and fine teeth. They wear no covering
upon the head, but allow their hair to grow to the
length of six or eight inches, parting it in the centre.
Their costume is simple, consisting of a short garment
round the waist, fastened by a girdle, with an upper
mantle that covers the whole person excepting the
head, legs, and right arm.
The women are elegant in person, with a pleasant
expression of countenance, and distinguished by beautiful long black tresses, which flow in unrestrained
luxuriance over the neck and shoulders. They are
modest and retiring in demeanor; but when circumnstances require it they converse with strangers without embarrassment. their dress is similar to that of
the men, but it covers the whole person. Some of
them wear bangles, or bracelets of brass, weighing one
or more pounds. A woman may have two or three
husbands and as many cicibeos as her husbands may
permit her to contract engagements with; their consent is rarely withheld. A man may contraet marriage with only one woman, but he may be the cicibeo
of many. The wife takes up her abode with each
husband in succession, remaining a month or more
with each.
The Tudas do not congregate in villages, but live
apart, there not bting: generally more than four or




168


CONSECRATION OF A PRIEST.


five habitations together; this is suitable to their pastoral habits. They rear no animals but the buffalo.
Their food consists of milk, meal, parched grain, and
butter. When the herd is brought into the enclosure
near the dwelling of an evening, they make a species
of obeisance to the buffaloes, by raising the right
hand to the head, the thumb lying on the nose, the
fingers being expanded. They also make the same
obeisance to the lamp when they light it.
The dairy, or lactarum, is partly consecrated to
the offices of religion. It is divided into two apartments, one of which, a dark chamber, contains a rude
stone. They have several sacred groves, where a
priest called Pailal, and his assistant denominated
Ktival1il, are in attendance. They enter this vocation
by their own choice, but are required to pass through
the following rites of consecration: The aspirant retires into the depths of the forest to the border of
some stream, casts off his garments, and remains in a
state of nudity He peels offthe bark of a certain
tree, expresses from it a liquor, which he uses partly
as a drink and partly to smear himself. At the end
of eight days, he receives about two yards of the
coarsest cloth, half a yard wide, which he fastens
round his waist as a garment. He is now no longer
a secular person, but is devoted to the sacred office.
He lives a life of celibacy, may not see any of his
family, and is supported by tithes, which are paid in
return for his prayers and religious services.  No
other Tuda will approach him nearer than ten or
twelve paces. Should he, however, call to any one,
he may approach, which he does wth reverence and
profound respect.




SACRED HERDS -FUNERAL RITES.


169


A bell, kept in a niche of the temple, is the only
object of worship.?o.this they pour out libations
of milk. It does dit appear that they regard the
bell as possessing any preternatural powers. To each
sacred place is attached a herd of buffaloes, whose
milk is never drawn off, but left for the calves. One
of these is chief, and should it die, and leaW a female
calf, that succeeds to the sacred relation. If the buffalo in chief had no female calf, another is selected,
the sacred bell is attached to its neck one day, and
the succession is established.  The Palli milks one
portion of the herd of a morning, carries the milk to
the temple, laves the bell, and the milk is then consigned to ordinary use. The Tudas can give no reason for these usages, but believe them of divine
institution.
The funeral rites of the Tudas are peculiar. When
it is evident the sick person must soon die, near relatives ask what his dying wishes are, then among
other requests he names certain buffaloes which he
desires may accompany him. The body is kept three
or four days to allow time for the requisite preparations. They also entertain a lingering hope, till putrefaction commences, that reanimation may possibly
take place. Fasting, cutting off the hair, putting off
ornaments, chanting morning and evering laments,
mutual condolence, falling on the corpse, with other
expressions of grief, are observed. On the day appointed for the burning of the body, a bier is prepared of boughs of trees, on which the body is laid,
dressed in a new garment and mantle, and decorated
with the ornaments usually worn by the deceased.
22




170


THE FUNERAL PROCESSION.


The body is borne along, followed by the mourners,
male and female, chanting the lament, and after these
a multitude follows bearing buidles of wood for the
pyre, cooking utensils, small sacks of grain, cups made
of leaves, and filled with butter and with milk variously prepared. At a distance a herd of buffaloes
moves alQng, intended for the obsequies.
The bier is put down at a little distance from the
place of burning, when the friends and relatives take
up earth, and with much ceremony sprinkle it on the
body, and seating themselves around, continue their
lament. Others are engaged in preparing the pyre,
and in cooking food. The Cohatars, the buffaloslayers, a singular race of aborigines with attenuated
forms, unseemly garb, and loosely-flowing hair, await
the moment when they hope to sate themselves with
the victims. As each buffalo falls the sacrificer addresses the deceased, mentioning the name of the
animal, and saying that it is sent to accompany him.
The greater part of the village assembles, and many
others, relatives and friends, from distant villages.
The musicians, who are Cohatars, now commence the
wail, and to this the whole party keep time, as, with
a measured step, they move round the body, mourning and lamenting. A milch buffalo is then forced
round the bier in the circle, a little milk drawn from
it, and poured into the mouth of the deceased. This
buffalo is then liberated, and another one brought up,
the same ceremony observed with it, and with others
to the number of ten or twelve. Parched barley, and
various kinds of millet, are then put into the mouth
of the deceased, and some of the party taking up the




THE SCAPE CALF.              1


171


bier, the procession moves towards the place of burning, the musicians proceeding at some distance in
advance, the female relatives fanning the body, and
the males running a short distance in front, turning
round and prostrating themselves before it.
Arriving near the spot where the pile has been constructed the bier is set down, and the son or representative of the deceased, carrying in his left hand a
small bar of iron, goes up to him, and again drops a little
grain into his mouth; the remainder of the relatives
then approach, and perform the same ceremony. After
this, the representative seizes a calf which has been
brought for the purpose, and addressing it, beseeches
it to mediate for the departed, that the gates of heaven
may be opened to him, and that his sins, and the sins
of his generation, may be forgiven.
The calf is then let loose, and, glad enough to get
away, runs off with all the speed it can attain,-the
representative and the whole of the party shouting to
it at the same time, "Away, away, away!"  The idea
of this ceremony is, that the sins of the deceased enter
the calf, or that the task of his absolution is laid on it.
They say that the calf very soon disappears, and that
it is never after heard of. As it is always one which
has been purchased for the purpose, generally from
the Cohatars, they do not, of course, allow it to wander far in want of an owner.
The bier is now divested of all its ornaments, and
the cloth or pall with which the body has hitherto
been covered taken off; a cubit of it given to each of
the Cohatars, and to the Toriahs, and the remnant
again thrown over the body, which is now placed on




172


FUNERAL PILE ---THE KHONDS.


the pile, the face downwards, the head to the north,
and a sort of pent roof raised over it, composed of logs
of wood. On these a large quantity of ghee ispoured,
and the whole being encircled with little' piles of different kinds of grain, fire is applied to it by the
represer.,tive of the deceased, and then by others.
After remaining until the body is nearly consumed,
the whole party return to the village, and mixing up
some cow-dung and water, sprinkle themselves with
it as a means of purification.
The next morning the party return, sprinkle water
upon the pile, collect the bones of the deceased, and
such portions of the metal which had composed the
ornaments as they can find, and putting the former
into an earthen pot, bury it in the earth, and mark
the place with a circle of stones. If the deceased be
a male, the metal collected from the pile is given to
the nearest male relative, and if a female, to the nearest female relative, for the purpose of being again
wrought into ornaments. The funeral of a female is
conducted in much the same manner as that of a male,
excepting that the winnow, the pestle, and articles of
that kind, over which she has had the control when
living, are put upon the pile and burned with her.
THE KHONDS. The country of the Klonds, which
is very extensive but indefinitely defined, approaches
within a hundred miles of the temple of Juggernaut, in Orissa. These people are muscular, robust,
and active, with expanded foreheads, prominent cheekbones, full lips, and large mouths, the physiognomy
exhibiting intelligence and determination, blended




CREATION OF EARTH AND MAN.


173


with good humor. Brave, hospitable, and industrious,
they are also, like other children of the forest and
hills, irascible, vindictive, and sadly addicted to drunkenness.
The Khonds believe in the existence of one Supreme Being, self-existing, the source of good, and
creator of the universe, of the inferior gods, and of
man. This divinity is; known in some districts as
Boora Pennu, or the god of light, in others, as Bella
Pennu, or the sun god. The sun, and the place from
which it rises beyond the sea, are his chief abodes.
In the beginning Boora Pennu created for himself
a consort called Tari Pennu, the earth goddess and
the source of evil. He afterwards created the earth,
and as he walked forth upon it with his consort, she
was found wanting in her attention to him. He
therefore resolved to create man to render him due
homage, and for this purpose took a handful of earth
and cast it behind him. Tan, actuated by jealousy,
caught it and cast it on one side, when all the varieties
of vegetable life sprang into being. He repeated the
act, and she did as before; casting the earth into the
ocean, when fish, and all things that live in water,
were formed. Boora Pennu took a third handful and
cast it behind him; this she caught and flung aside,
when animals, wild and tame, sprang into life. The
next handful she seized and threw it up into the air,
from which proceeded the feathered tribes. Boora
Pennu now perceived what Tan had done to frustrate
his purposes, and laying his hafd on her head, placed
a fifth handful of earth on the ground from which the
human race was educed. Tari Pennu then placed her




174


INTRODUCTION OF EVIL.


hands on the earth and said, "Let these beings you
have made exist; you shall create no more." Then
a sweat exuded from Boora Pennu's body, which he
collected in his hand, and casting it around, said, " To
all that I have created;" whence arose the distinction
of sex, and the continuation of the species.
In that primeval state all was harmony and bliss.
No evil existed, and man enjoyed communion with
his Maker. Unclothed and unencumbered, he was able
to move through earth, and air, and ocean. The earth
goddess, Tari, became incensed at this, broke out into
open rebellion against Boora, and resolved to introduce evil into the world. She succeeded in producing
moral evil, and sowed the seeds of sin in the heart of
man as seeds are cast into a ploughed field. She, too,
was the source of physical evils and disorder as they
now exist. Boora Pennu, by the application of antidotes, arrested and held in abeyance the elements of
physical evil; but he left man free to receive or
reject moral evil.
A few individuals only preserved their primitive
purity; to whom Boora Pennu assigned the condition
of gods, whilst the masses became degenerate. The
sinless few he exempted from death, saying to them,
" Become ye gods, living forever, and seeing my face
when you will, and have power over man, who is no
longer my immediate care." On the wicked, Boora
inflicted sundry and manifold evils, physical and moral,
and withdrew the antidotes by which their force had
been abated. He Withdrew from mankind, and all
became subject to death. He also ordained that all
who commit sin should suffer death as a consequence.
*




SECTS OF BOORA AND TARI.


17m


Social order disappeared, and discord, and rapine, and
war supervened. All nature became disordered. The
seasons became irregular, the earth no longer yielded
spontaneously its fruits. Disease ensued; the serpent
tribe became poisonous, and animals became savage
and destructive. Man now assumed outward clothing,
lost the power of moving through air and ocean, and
became subject to misery, disease, and death. MQreover, Boora and Tari fiercely contended for superiority;
their terrible strife raging throughout the earth, the
sea, and the sky, their chief weapons being mountains, meteors, and whirlwinds.
Up to this point, the Khonds hold the same general
belief; but from it they divide into two sects, directly
opposed, upon the great question of the issue of the
contest between Boora and his rebel consort, involving
the whole subject of the practical relation between
the two antagonistic powers with reference to manthe source and subject of their strife.
The sect of Boora believes that he proved triumphant in the contest, and, as an abiding sign of the
discomfiture of Tari, imposed the pains and cares of
childbirth on her sex. Her rebellious will, however,
her activity as the source of evil, and,her malignity
towards man, remain unabated, and are ever struggling to break forth; but she is so subjected to control
that she is employed as the instrument of Boora's
moral rule, being permitted to strike only where he,
as the omnipotent ruler of the universe, desires to
punish.
The sect of Tari hold, upon the other hand, that
she remained unconquered, and still maintains the




176


INFERIOR DIVINITIES CREATED.


struggle with varying success. They recognize the
supremacy of Boora as the Creator of the world, and
the sole source of good, invoking him first on every
occasion; but they believe that his power, exerted
directly and. through the agency of the inferior gods,
is insufficient for the protection of man when Tari
resolves to inflict injury or destruction; and moreover, while they regard Tari as the original source of
evil alone, they nevertheless believe that practically
she has power to confer every form of earthly benefit,
both by abstaining from the prevention of the good
which flows from Boora, and by directly bestowing
blessings.
To secure the partial happiness of man on earth,
and the final happiness of the good, Boora resolved on
the creation of inferior divinities to occupy the place
of guardians over the various powers of nature. They
are to be worshipped in subordination to the supreme
being Boora, and Tari his consort, who are always
first invoked.
The inferior gods are of three classes, distinguished
by their origin, attributes, and authority  The first
sprang from Boora and Tari. They are unchangeable,
and to them is assigned a general jurisdiction over all
that relates to the well-being of man. Of the first
class is an inferior god, DINGA PENNU, the judge of the
dead, he is unchangeable and immortal. The second
class of divinities are the deified sinless men of the first
ages. These are invested with immutability, and are
the tutelary gods of tribes. The third class sprang
from the gods of the two firq classes. Their number
is unlimited. They guard the hills, groves, streams,




THE JUDGE OF THE DEAD.


177T


fountains, paths, hamlets, and are cognizant of every
human action, want, and interest in the locality in
which they may preside.
Men are supposed to be endowed with four souls.
First, there is a soul which is capable of beatification
and restoration to communion with Boora. Secondly,
there is a soul which is attached to some tribe upon
earth, and re-born forever in that tribe, so that, upon
the birth of every child, the priest declares, after inquiry, which of the members of the tribe has returned.
Thirdly, there is a soul which endures the sufferings
inflicted as the punishment of sin, and performs the
transmigrations imposed on that account. This may,
at the bidding of a god, temporarily quit the body,
which thereupon becomes sick and languid. Thus,
when a man becomes a priest, this soul for a time
passes into the presence of divinity, to receive instruction in relation to his office. When a man, aided by
a god, becomes a tiger, this soul animates the assumed
animal form. Fourthly, there is a soul which dies
with the dissolution of the body
The judge of the dead, Dlnga Pennu, resides beyond the sea, on a slippery rock called Grippa Valli,
the leaping rock, around which flows a black, unfathomable river. Souls, on quitting their bodies, proceed
directly to that locality; and in the attempt to leap
the awful gulf, and gain a footing on that rock, frequently suffer various injuries, involving the loss of
an eye, or other privations, which may be expected
to appear in the body next to be animated by them.
Upon that rock Dinga sits, and is engaged day and
night in adjusting the accounts and the awards of
23




178


PROMINENT VIRTUES AND VICES.


souls. There he registers all things, and as souls
arrive they are disposed of according to his inexorable decisions. If a soul be entitled to final beatification, it passes at once to the society of the gods; but
if not fit for that sublime reward, it passes again,
after certain inflictions at Grippa Valli, into another
body for probation: it reappears in its appropriate
tribe.
The punishments inflicted by Dinga Pennu are
various, among which are epilepsy, poverty, and privation from male offspring. Bodily defects are regarded as peculiarly afflictive among the Khonds,
who, above all things, covet beautiful and brave
children.
The following enumeration of virtues and vices
willindicate the character of Dinga's rule, and also of
public sentiment. It is regarded as heinous to refuse
hospitality, or to abandon a guest; to break an oath
or promise, or to deny a gift; to speak falsely, except
to save a guest; to break a solemn pledge of friendship; to break an old law or custom; to commit
incest; to contract debts the payment of which is
ruinous for a man's tribe, which is responsible for the
engagements of all its members; to skulk in time of
war; to betray a public secret.
The commission of any of these sins involves future
birth, and possibly the disadvantages incident to bodily defect, or bad mental or moral qualities.
The most distinguished virtues are, to kill a foe in
public battle; to fall in public battle; to be a priest;
to be a victim to Tari.
The souls of the virtuous enjoy communion with




ORIGIN OF HUMAN SACRIFICES.


179


the gods, and are in a condition similar to them.
Every tribe invokes the gods and the souls of the
deceased, especially of virtuous ancestors, in all religious ceremonies. They imagine the souls of deceased virtuous ancestors to possess the privilege of
intercession with the gods.
The Tari sect believe that the earth goddess, to
accomplish her purposes, assumed a feminine form,
under the title of Umbally Bylee, communicating
immediately from herself, and through her priests,
revelations to man, whom she permits to receive the
benefits conferred by Boora through the inferior
gods. They further hold that she continues to mankind the enjoyments of earth on the condition of receiving their homage and human sacrifices, the latter
being her food.
The following legend accounts for the horrible rites
to be detailed. When the earth was soft, and utterly
unfit to yield its increase, Umbally Bylee appeared,
cutting vegetables with a knife. She wounded, her
finger, and as the blood trickled down upon the earth,
it became dry and firm. She said, "Behold the good
change! Cut up my body to complete the process."
They refused, lest, as she was one of their own tribe;
the race might become extinct; they determined to
procure by purchase victims from other tribes, and
did so. Then, they say, the social economy of family
and government, and the varied ties of life arose, and
the knowledge of agriculture was imparted to mankind.
The forms assumed by the gods of the Khonds are
human, but of great Sature and of ethereal sub



180


TEMPLES - THE PRIESTHOOD.


stance. They can assume any shape qr color, and     u
except Boora, Tari, and Dinga Pennu, they reside on
the earth, moving about two cubits above its surface,
and though invisible to men they are seen by animals. They are subject to all the passions of mankind, and to their consequences. The inferior gods
are subject to a species of decay and dissolution; but
on becoming disembodied, they are instantly re-born
without the suspension of consciousness. The gods
live upon the essences and flavors of offerings presented to them by their votaries, and on those
extracted from animals which they kill for themselves, by inflicting disease. They can extract the
corn from the ear or from the garner, and feast upon
that. The inferior divinities procure sustenance for
Boora and Tari.
The'Khonds regard as absurd the erection of temples as the dwelling-places of their divinities, and
identify their special presence with sacred groves,
barren rocks, the banks of streams and fountains.
They regard the making and setting up of images as
the most signal proof of conscious removal from all
communion or fellowship with the unseen. Where,
however, they have been brought into contact more
or less with the Hindus, they sometimes set apart, in
a rude building, a stone or a piece of iron as a symbol
of a revered divinity.
The priesthood among the Khonds, like every other
priesthood, claims to be of divine origin. The inferior
divinities, as the mediators between man and Boora
and Tari, resolved that a class of men should be
specially instructed in divine things, and enjoy a




HABITS AND CUSTOMS OF PRIESTS.    18]
more intimate communion with themselves, that they
might be qualified to aid mankind in the concerns of
the soul. Each divinity appoints his own ministers,
calls into his presence the third or movable soul of
the persons selected, and instructs them in their duty
The priests first taught to their sons and disciples the
mysteries of religion, and the gods have since kept
up a succession of men, selecting them either from the
initiated or from others. Tle priesthood may be assumed by any one who chooses to assert his call to the
ministry of any particular god. His pretensions are
authenticated by his sinking into a dreamy, confused
state, for a period varying from one to ten or fourteen
days, the consequence of the absence of his third soul
from the body, and its presence with the divinity
The ministerial office among the Khonds, thus assumed, may be laid aside at pleasure.
The priests are of two classes, —one is devoted
exclusively to the vocation, and the other follows
also a secular calling. The former contend for exclusive prerogatives, which, however, are rarely recognized except in the instance of a human sacrifice, at
which a principal and fully instructed priest alone
can officiate, and in the worship of the god of war,
which must be performed by his own priest.
The priest or Janni, who devotes himself exclusively
to the religious service of his order, can possess no
property, nor money, nor is he allowed even to look
at a woman. That he may appear as unlike other
men as possible, he must live in a hut, in the most
degraded condition. He must not wash, except with
saliva, nor leave his abode, except when sent for.
p




182'
*


EPICUREAN DELICACIES.


Occasionally he may stray from his habitation to a
neighboring palm-tree, where, after drawing off and
imbibing the inebriating juice, he may be found
drunk at its foot. He is not distinguished for decency
ill his apparel, and when abroad carries in his hand a
broken axe or bow. He is sottish in appearance, but
witty enough in all that relates to his office. He cons  sumes with special gusto the grilled skin of the feet
of sacrificed buffaloes and the heads of sacrificed fowls.
When a deer is cut up, half of the skin, with an ear
on it, and possibly the hairy skimmings of the pot,
may be assigned him.
The second class of priests live as other men. They
eat apart from laymen, but may drink with them.
They may receive as perquisites a portion of the
offerings they have presented, and possibly gifts at
harvest, if a fruitful season affords evidence of their
influence with the gods. They occupy their appropriate places at public and private festivals.
Matters connected with all public ceremonies of
religion are under the control of the chief, who takes
his measures after due consultation with the priest.
If the ceremony prove inefficacious the chief is
blamed, and he in his turn blames the priest. The
priest recriminating on the chief, may attribute the
failure to the chief's infidelity in not providing a better buffalo, or to the improper demeanor of the
chief's family, or to the want of faith in the worshippers. Frequently, however, the affair ends in the
infliction, by public decree, of a summary fine upon
the chief, from whose homestead they abstract a pig,
or a sheep, which they forthwith consume at a common feast.




THE DIVINING SICKLE — FESTIVAL.


183


It is the duty of a priest, in case of sickness, to
decide whether the event is an infliction from Dinga,
from the displeasure of some of the inferior divinities,
or from the magical devices of an enemy. The Janni
seats himself by the sick person, takes rice, and dividing it into small heaps, dedicates each to some particular divinity He then suspends a sickle by a
thread of silk, places a few grains of rice upon each
end of it, and calls upon all the gods by name. If
the sickle is slightly agitated as a particular name is
pronounced, that proves that he has come and rested
on the heap dedicated to him. The priest lays down
the sickle, naming the god, and counts the grains of
rice in the heap dedicated to that divinity; if the
number is odd the deity is offended, but if even he is
pleased. In the former case the priest is thereupon
filled with the divinity, shakes his head wildly, and,
with dishevelled hair, pours forth a torrent of incoherent words. The patient humbly inquires the cause
of the divine displeasure, what laws he has broken,
what rites neglected, and what the required atonement for his offences.
The principal ceremony connected with the worship of Boora Pennu, the Supreme, takes place
about the time of the rice harvest. An authorized
priest conducts the ceremony, which is continued
through five days. During that period every one
eats freely of ferniented rice, which produces an intoxicating effect; wild dances, accompanied by the
most stunning music, are kept up day and night; and
every kind of unrestrained, licentious enjoyment is
indulged in.
*




184


SACRIFICES AND FESTIVALS.


The story of the creation of the world and of man
is recited. Although in the worship of Boora Pennu
a sacrifice is not absolutely requisite, that of a hog,
as the most valuable victim, is offered. It is hung
up in the cattle pen by the hind legs, and when
stabbed in the neck its blood is diffused over the
ground. The priest then prays to Boora to confer
every needed good, while individuals implore that
which they may severally desire.
At another festival to Boora Pennu, called the
dragging festival, a buffalo that has been conseciated
from its birth as a victim, and permitted to range at
pleasure in any pasture till five or six years old, is
brought out, several ropes are attached to its neck
and its hind legs, these are seized by about fifty men,
who permit the animal to rush about till it is brought
up to the foot of a tree, where it is slaughtered. The
priest declares that its exhaustion is the result of
miraculous agency. He also recites a legend accounting for the origin of the festival, which it is unnecessary here to introduce.
There is another religious ceremony, called the Jakri
festival, at which prayers are offered to Boora Pennu,
and a buffalo sacrificed at the foot of the sacrificial
tree; while every form of wild festivity, eating, drinking, frantic dancing and loud music, is kept up for at
least two days.
At the commencement of the ploughing season
special prayer is offered to Boora and all other gods,
accompanied by an offering to Boora of a fowl, rice,
and spirituous liquor. The following prayer is uttered on the occasion: "0 Boora Pennu! and 0
a




PRAYER TO THE GODS.


185


f
Tari Pennu, and all other gods! (here naming them.)
You, 0 Boora Pennu, created us, giving us the attribute of hunger; thence corn food was necessary to
us, and thence were necessary producing fields. You
gave us every seed, and ordered us to use bullocks,
and to make ploughs, and to plotgh. Had we not
received this art we might still indeed have existed
upon the natural fruits of the jungle and the plain,
but, in our destitution, we could not have performed
your worship. Do you, remembering this,- the connection betwixt our wealth and your honor,  grant
the prayers which we now offer. In the morning we
rise before the light to our labor, carrying the seed.
Save us from the tiger, and the snake, and from every
stumbling-block. Let lhe seed appear earth to the
eating birds, and stones to the eating animals of the
earth. Let the grain spring up suddenly like a dry
stream that is swelled in a night. Let the earth yield
to our ploughshares as wax melts before hot iron. Let
the baked clod melt like hailstones. Let the ploughs
spring through the furrows with force, like the recoil
of a bent tree. Let there be such a return from our
seed, that so much shall fall and be neglected in the
fields, and so much on the roads in carrying it home,
that, when we shall go out next year to sow, the paths
of the field shall look like a young cornfield. From
the first times we havelived by your favor. Let us
continue to receive it. Remember that the increase
of our produce is the increase of your worship, and
that its diminution would be the diminution of your
rites."
In the worship paid to Tari Pennu, the source of
24




186


HUMAN SACRIFICES.


evil, by her sect, the chief rite is human sacrifice. It
is celebrated as a public oblation by tribes, branches
cf tribes or villages, both at social festivals held pei;odically, and when special occasions demand extraordinary propitiation. And besides these social offerings, the rite is performed by individuals to avert the
Xwrath of Tan from themselves and their families. *
The time is so arranged that each head of a family
is enabled to obtain a shred of flesh for his fields about
the time his chief crop is laid down. All associated
with the sacrificing tribe hold their land on the express terms of contributing to the religious burdens,
and they are therefore bound to contribute to the
expenses incident to those sacrifices.
The occasions requiring common offerings of a
special character are unusual mortality by disease, or
by tigers, or should many die in childbirth, or should
the flocks and herds suffer largely from disease or
from wild beasts; or should the greater crops threaten
to fail; while the occurrence of any marked calamity
to the families of the chiefs, whose fortunes are regarded as the principal index to the disposition of'
Tari towards their tribes, is held to be a token of
wrath that cannot be too speedily averted.
Individuals make the great oblation when signal
calamities fall upon themselves or upon their families.
If, for example, a child watching its father's flock be
carried off by a tiger supposed to be Tari, the priest
is called, they dash vessels of water over him, seat
him in his wet garments, and set a cup of water beiore him. He dips his fingers thrice into the water,
snulls them, sneezes, becomes inspired, and begins to




TrF,!CTIMS - HOW OBTAINED.


187


make utteracecs in the name of the divinity by whose
presence he is filled. If he then declare a sacrifice
expedient, the father vows to offer it, and must fulfil
this purpose within the year.
The victims to Tari are called Meriahs. They must
be naturally, or by purchase, the property of the per
sons who offer them. They are usually procured by
the Panwas, a servile race of Hindu origin who have
settled among the Khonds. The Panwas purchase
the victims without difficulty, or kidnap them in the
low country from the lower classes of Hindus. Sometimes they are procured to order, and on other occasions on speculation. The Panwas also sell their own
offspring, and in time of famine the Khonds themselves do the same.
The victim is brought blindfolded to the village,
and is placed in the custody of the chief, in fetters if
grown up, or at liberty if a child. As a consecrated
person he is welcomed at every threshold. Victims
may grow up atd form an attachment for the wife or
daughter of a Khond; this is grateful to the parties,
and is regarded as a special favor. To a Meriah youth
a wife, herself a victim, may be given, and a portion
of land, with a farming stock assigned. Though the
offspring may sometimes be spared, if needs be, the
whole household may be devoted to death. ~ The
escape of victims is rare. They are treated with so
much kindness- almost to veneration- that they
are under no temptation to flee, and the less so, because among many the apprehension of immolation
is not great. Should a victim escape, the other tribes
would not afford him an asylum; he must be given




188


PREPARATIONS FOR SACRIFICE.


up to the tribe to whom he belongs. Besides, they
are taught that those who escape perish by disease,
whereas immolation leads to certain paradise.
Ten or twelve days previous to sacrifice the hair
of the victim, hitherto unshorn, is cut off, in token of
his dedication. Those villagers who intend taking a
part in the ceremony, on hearing of the day appointed
for the solemnity, perform a preparatory ceremony,
called " Bringa." All wash their clothes, and, in company with the priest, they leave the village, when he
invokes all the gods, and addresses Tari as follows -
' 0O Tari Pennu! you may have thought that we
forgot your commands after sacrificing such a one,"
(ntlaming the last victim,) " but we forgot you not. We
shall now leave our houses in your service, regardless
of our enemies, of the good or ill will of the gods beyond our boundaries, of danger from those who, by
magical arts, become Mlee!a tigers, and of danger to
our women from other men. We shall go forth on
your service. Do you save us from suffering evil
while engaged in it. We go to perform your rites,
and if any thing shall befall us, men will hereafter
distrust you, and say you care not for your votaries.
We are not satisfied with our wealth, but what we
do possess we owe to you, and for the future we hope
for the fulfilment of our desires. We intend to go on
such a day to such a village to bring human flesh for
you.  We trust to attain our desires through this
service. Forget not the oblation."
The benefit sought by the sacrifice being universal,
all may attend. Generally a large concourse of people,
of both sexes, is present. The ceremony lasts three




VICTIM LED TO THE GROVE.


]89


days, and is characterized by the wildest proceedings
and the grossest excess. The first day and night are
spent in drunken feasting and frantic dances, under
the inspiration, as is believed, of the goddess. On
the second morning the victim, who has been kept
fasting from the commencement of the ceremony, is
washed, attired in a new garment, and led forth from
the village with music and dancing. They proceed
to a deep, shady grove, called the Meriah Grove,
through which flows the Meriah stream. This is a
consecrated spot, supposed to be haunted, and its trees
are never cut. The victim is bound by the priest to
a post. He is anointed with oil, clarified butter, and
turmeric, and adorned with flowers. He is reverenced
as divine, and the greatest desire is evinced among
the frantic crowd for the least relic connected with
him; a little of the turmeric paste, or a drop of his
saliva is regarded as of special virtue. The feasting
and dancing are continued. Upon the third morning
the victim is refreshed with a little milk or palm sago.
About noon they consummate the orgies, amid the
shouts and music of the frantic assembly
The victim may not be bound, nor is he to show
any resistance, and therefore in some instances his
legs and arms are broken, or, which is the more common and humane course, he is stupefied with opium.
After addressing Tari, and all the other divinities,
the priest recites the following invocation -
"0 Tari Pennu! when we omitted* to gratify you
with your desired food, you forgot kindness to us.
We possess but little and uncertain wealth. Increase
it, and we shall be able often to repeat this rite. We




0


190       PRAYER FOR INCREASE OF WEALTH.
do not excuse our fault. Do you forgive it, and pre.
vent it in future, by giving us increased wealth. We
here present to you your food. Let our houses be so
filled with the noise of children, that our voices cannot be heard by those without. Let our cattle be so
numerous, that neither fish, frog, nor worm may live
in the drinking ponds beneath their trampling feet
Let our cattle so crowd our pastures, that no vacant
spot shall be visible to those who look at them from
afar. Let our folds be so filled with the soil of our
sheep, that we may dig in them as deep as a man's
height without meeting a stone. Let our swine so
abolund, that our home fields shall need no ploughs
but their rooting snouts. Let our poultry be so numerous, as to hide the thatch of our houses. Let the
stones at our fountainsgbe worn hollow by the multitude of our brass vessels. Let our children but have
it for a tradition, that in the days of their forefathers
there were tigers and snakes. Let us have but one
care, the yearly enlargement of our houses to store our
increasing wealth. Then we shall multiply your rites.
We know that this is your desire. Give us increase
of wealth, and we will give you increase of worship."
At this point individuals supplicate personal favors.
One asks a good husband; another a good wife; another that his war instruments may be effective. The
priest, assisted by other persons skilled in the art of
acting, recites, in a semi-dramatic manner, legends
relative to the origin of the worship in which they are
engaged, and descriptive of the first sacrifice, as ordered by Tari, and the circumstances under which it
was presented. In these recitations the person who




DRAMATIC PERFORMANCE.


191


acts the part of the victim weeps, reviles, and utters
curses. The people rejoice; but those who brought
up the child and the priest grieve. "The world rejoices," say they, "but we are filled with despair;"
demanding why the rite was instituted. Then Tari,
through the priest, says, "Away with this grief. Your
answer is this when the victim complains, say to him,
'Blame not us, but your parents who sold you. The
earth goddess requires a sacrifice. It is requisite for
the world. The tiger, the snake, fever-these afflict
us; you can suffer no evil. You, when you have
given repose to the world, will become a god."
The victim answers, "Have you no enemies; no
vile and useless child; no debtor to another tribe,
who obliges you to sell your lands to pay his debts;
no coward, who deserts his comrades in battle?"
The priest replies, " You misapprehend our principles. We did not kidnap you when gathering sticks
in the jungle, nor when at play. They to whom you
refer can never become gods. They are only fit to
perish by epilepsy, falling in the fire, by ulcers, or
other dreadful diseases. Such sacrifices are valueless.
To obtain you we have toiled, fearless of the tiger and
the snake. We stinted ourselves to advantage your
parents, and gave them our brazen vessels. They
gave you to us as freely as one gives light from a
fire; if any, blame them."
The victim: "Did I share the price? Did I consent
to the transaction? No one remembers his mother's
womb, nor the taste of his mother's milk; you I regarded as my parents. I received delicacies from all.
When other children suffered, they grieved; but when




192


VICTIM COMPLAINS OF HIS FATE.


I suffered, all grieved. When did you conceive this
fraud, this wickedness to destroy me? You, O my
father; and you, - and you,-and you, 0 my fathers!
do not destroy me."
The chief of the village in which the victim was kept,
or hs representative, now interposes, briefly refers to
the divine origin of the rite, adding, "0 child, we
must destroy you! Forgive us. You will become a
god."
The victim pleads his ignorance of these traditions
and the intentions of those with whom he has lived;
and then refers to the acts of his life, to the trees he
has planted, to the house he has helped to build. He
points to the tobacco they are chewing, as the fruit
of his labor, and to the flocks he has tended, that still
look at him with affection.
The chief replies, " You will soon be deified, and we
shall 'be benefited by your fate. We may not argue
the matter; but do you not remember that when your
father came to claim the price, and you snatched up
a 'brass vessel, we said, 'That is your father's;' and
you threw it at him, and ran away amongst the sheep?
You remember your hair being cut? Did not the
Janni bring the divining sickle when many were sick,
and say that the goddess demanded a victim?"
Some of the bystanders may here say, "I should
have told you " -" and I" - " and I;" when others
add, " I thought - I thought of the just price we paid
for him, and of the loss if he escaped.. You might
have known."
The victim. "True; but your aged mothers, your
wives, and your beautiful children, my brothers and




THE CHIEF REPLIES.


193


sisters, assured me that you were humane, and would
never destroy so useful and beautiful a child as I.
They said, 'They will rather sell their lands and buy
a substitute.' This I believed, and continued with
you."
The chief "We cannot satisfy you. Ask your
father, who is present. I satisfied him with my favorite cattle, my valuable brass vessels, and my sheep,
and with silken and woollen cloths and axes. A bow
and arrows, not four days old, I gave to his fancy
Your parents, forgetting your beauty, forgetting the
pleasure of cherishing you, turned their hearts to my
cattle, and my brass vessels, and gave you away. Upbraid them.  Heap imprecations upon them. We
will curse them with you, imprecating upon them -
that all their children may be similarly sacrificed.
That they may lose within the year the price for
which they sold you. That they may have a miserable and forlorn old age, lingering childless and unfed.
That when they die in their empty house, there may
be no one to inform the village for two days, so that
when they shall be carried out to be burned all shall
hold their nostrils. That their own souls may afterwards animate victims given to hard hearted men, who
will not even answer their death plaints consolingly.
Curse them thus, and we will curse them with you."
The victim will now turn to the priest, saying,
"And why did you conceal my fate?  When I dwelt
with the chiff like a flower, were you blind, or dumb,
or how were you possessed, that you never said, 'Why
do you cherish so lovingly this child -this child whc
must die for the world?' then had I known my
25




194


THE VICTIM AND THE PRIEST.


doom and leapt from a precipice and died. Your
reason for concealment, living as you do, apart from
men, is, that you thought of yourself. ' I am great.
The whole world attends on my ministrations.' But,
world, look upon-him! What miscreant eyes! What
a villanous head, with hair like a sumbully-tree! And
see how enraged he is! What a jabber he makes!
What a body he has got, starved upon worship which
depends upon men's griefs! A body anointed with
saliva for oil! Look, 0 world! Look and tell! See
how he comes at me leaping like a toad!"
The Janni replies: "Child, why speak thus? I am
the friend of the gods, the first in their sight. Listen
to inme. I did not persuade your father or your mother to sell you. I did not desire the chiefs to sell their
fields to acquire your price. Your parents sold you.
These chiefs bought you. They consulted me, inquiring, 'How can this child become blessed?' The
hour is not yet over. When it is past, how grateful
will you be to me! You, as a god, will gratefully
approve and honor me."
The victim   "My father begat me, the chiefs
bought me; my life is devoted, and all will profit by
my death. But you, 0 Janni! who make nothing of
my sufferings, take to yourself all the virtue of my
sacrifice. You shall, however, in no respect profit
by it."
The Janni: "The Deity created the world, and
every thing that lives; and I am his minister and
representative. God made you, the chief bought you,
*and I sacrifice you. The virtue of your death is not
yours but mine; but it will be attributed to you
through me."




THE VICTIM SACRIFICED.


195


rTe victim  "My curse be upon the man who,
while he did not share in my price, is first at my death.
Let the world ever be upon one side, while he is upon
the other. Let him, destitute, and without stored
food, hope to live only through the distresses of
others. Let him be the poorest wretch alive. Let
his wife and children think him foul. I am dying. I
call upon all, upon those who bought me, on those
whose food I have eaten, on those who are strangers
here, on all who will now share my flesh —let all
curse the Janni to the gods!"
The Janni: "Dying creature, do you contend with
me? I shall not allow you a place among the gods."
The victrm  " In dying I shall become a god, then
will you know whom you will serve. Now do your
will on me."
The place of sacrifice having been ascertained the
previous night, by persons sent to probe the ground
in the dark, who mark the first deep chink as that
indicated by the goddess,- there a short post is inserted, around it four larger posts are usually set up,
and the victim is placed in the midst. The priest,
assisted by two of the elders of the village, inserts the
victim within the rift of a branch of a tree cut for the
purpose, fitting it, in some districts, over the chest, in
some on the neck. Cords are then twisted around the
open extremity of the branch, which is, as far as possible, closed by force. The priest then slightly wounds
the victim with his axe, whereupon the crowd falls on
the victim, stripping the flesh from the bones, but
leaving untouched the head and intestines.
The remains may not be touched by the profane,




196


PRAYER TO TARI PENNU FOR RICHES.


or by any animal, and therefore they are watched
through the night. On the following morning the
priest and chiefs consume them, with a whole sheep,
on a funeral pyre, when the ashes are scattered over
the fields, and laid as paste over the houses and granaries. To consummate the sacrifice, the father of the
victim, or the party who sold him, is presented with a
bullock in final satisfaction of all demands. Then a
bullock is sacrificed for a feast, and after an invocation
of all the gods, the following prayer is offered
"O Tari Pennu! You have afflicted us greatly;
have brought death to our children and our bullocks,
and failure to our corn, have afflicted us in every
way But we do not complain of this. It is your
desire only to compel us to perform your due rites,
and then to rise up and enrich us. We were anciently enriched by this rite; all around are great
from it; therefore, by our cattle, our flocks, our pigs,
and our grain, we procured a victim and offered a
sacrifice. Do you now enrich us. Let our herds be
so numerous that they cannot be housed, let children
so abound that the care of them shall overcome the
parents -as shall be seen by their burned hands;
let our headS ever strike against brass pots innuruerable hanging from our roofs; let the rats form their
nests of shreds of scarlet cloth and silk; let all the
kites in the country be seen in the trees of our village,
from beasts being killed there every day  We are
ignorant of what it is good to ask for. You know
what is good for us. Give it to us."
Representatives from distant villages, who have
come for the purpose of obtaining a portion of the


4




DIVISION OF THE VICTIM'S FLESH.


197


flesh of the human victim, return home and find the
village priest and all the inhabitants observing a strict
fast, ready to receive them. The flesh is now, in the
presence of all, exposed on leaves, placed on a handful of grass. The heads of families, accompanied by
the priest, go for their portion of the flesh. He
divides the portion into two, and then again one of
these into as many pieces as there are families. The
priest now addresses the propitiated deity as follows:
" 0 Tari Pennu! Our village offered such a person
as a sacrifice, and divided the flesh among all the
people in honor of the gods. Now such a village has
offered such a one, and has sent us flesh for you. Be
not displeased with the quantity; we could only give
them as much. If you give us wealth we will repeat
the rite." The priest then seats himself on the
ground, scrapes a hole in it, and deposits one of the
two portions of the flesh therein, while his back is
turned towards it, so that he cannot see his own act.
Each man adds earth, and the priest pours water on
it. The heads of families then fold their portions of
flesh in leaves, and raise a shout of exultation. A
mimic battle now takes place. Then each man buries
his portion of the flesh in his favorite field in the
manner the priest performed the act. A&er burying
the flesh all return home and feast, sometimes in
common, and sometimes the families apart. In somin
districts silence is observed for three days, - no
house is swept, and no fire may be given, not wood
cut, nor a guest received. Upon the fourth day the
people reassemble at the place of sacrifice, and slaughter a buffalo, upon which they feast. A year after a
Q




'98


SACRIFICE OF VICTIMS BY FIRE.


hog is slaughtered in sacrifice, and the following formulary   used:   "O   Tari Pennu! up       to  this time we
have been engaged in your worship, which we commenced a year ago. Now the rites are completed.
Let us receive the benefit."
In some districts the victim is destroyed by fire.
A low   stage is erected    in a sloping    manner like a
roof, upon which the victim is placed, his limbs
wound round with cords so as to confine him without
preventing his struggles.      Fires are lighted, and hot
brands are applied so as to make the victim roll up
and down on the slopes of the stage. The efficiency
of this rite, especially if for rain, will be proportioned
to the tears the sufferer sheds. The victim is cut in
pieces on the following day
In other districts, the victim is tied to a post; the
sacrificer, with an axe in his hand, slowly advances
towards him, chanting to the divinities the following
hynln, in which     the   Earth-goddess is addressed      as
Bhuenee, a name borrowed from their Hindu neighbors:-           I
"Hail, mother, hail! Hail, goddess Bhuenee!
Lo! we present a sacrifice to thee.
Partake thereof, and let it pleasure give,
Arn, in return, let us thy grace receive.
l various music on this festive day,
Lo! thee we honor, and thy rites obey.
Hail, all ye gods who in the mountain dwell,
In the wild jungle, or the lonely dell!
Come all together, come with one accord,
And ea+ the sacrifice we have prepared.
In all the fields and all the plots we sow,
0, let a rich and plenteous harvest grow!
Ho, all ye gods and goddesses! give ear,
And be propitious to our earnest prayer.




SUPPRESSION OF HUMAN SACRIFICES.


199


Behold a youth for sacrifice decreed,
Blooming with tender flesh and flushed with blood!
No sire, no matron, rears him as a son;
His flesh and blood, his life and all, are thine.
Without the pale of sacred wedlock born,
We caught and reared him for thy rite alone.
Now, too, with rites from all pollution free,
We offer him, O Bhuenee! to thee."
As soon as this hymn is finished, with one blow of
the axe the chest of the devoted youth is laid open.
The sacrificer instantly thrusts in his hand and tears
out his heart. Then, while the victim is writhing in
the agonies of death, the multitude rush upon him,
each one tearing out a part of his vitals, or cutting
off a piece of flesh from the bones; for, according to
their superstitions, the pieces have no virtue unless
they are secured before life is extinct. Immediately
they hasten with their bloody treasure and bury it in
their fields, expecting in this way to render them
fruitful.
It is probable that for many centuries hundreds of
Meriahs annually have been sacrificed by the Khonds
to increase the productiveness of their cultivated
fields, but it was unknown to the civilized world until
the year 1836. Soon after it became known to Gov-'
eminent measures were adopted to suppress the cusb)r, which in the course of a few years proved successful. Nearly two thousand persons who had been
held for the purpose of being sacrificed to Tari have
been rescued and set at liberty.
Female infanticide is also common among the
Khonds; generally the life of no female child is spared
except when a woman's first child is a female, or when




200 SOCIAL AND POLITICAL IMPORTANCE OF FEMALES.
the head of a tribe, or the branch of a tribe, desires to
form connections by intermarriage. The practice is
not confined to the sectarists of Tari, whose horrible
rites have just passed under review, but exists also
among,the milder sect of Boora Pennu. It is said
that villages containing a hundred houses may be
seen without a single female child.
The usage is defended by the Khonds on grounds
of social expediency; it is also sanctioned and encouraged by their religious doctrines. The influence
and privileges of women are exceedingly great among
the Khonds, and are greatest amongst the tribes
which practise infanticide. Their opinions have great
weight in all public and private $ffairs; and their
direct agency is often considered essential in the former. Thus the presence of the sisters and daughters
of a tribe is indispensable at its battles, to afford aid
and encouragement; and the intervention of its
wives,'who are neutral between the tribes of their
fathers and those of their husbands, is necessary to
make peace. The Khond women frequently settle
difficult questions between their tribes and the Rajahs,
through the ladies of these, with whom they are
always in comnimnication, while these ladies, it may
be observed, are employed on critical occasions as
irresistible instruments to sway the Khond chiefs.
The ascendency of women in these tribes is remarkable in regard to their extraordinary matrimonial
privileges, with respect to which, however, it is to be
borne in mind that intermarriage between persons of
the same tribe, however large or scattered, is considered incestuous, and punishable with death.




MATRIMONIAL USAGES.


201


So far is constancy to a husband from being required in a wife, that her pretensions do not, at least,
suffer diminution in the eyes of either sex when fines
are levied on her convicted lovers; while on the
other hand, infidelity on the part of a married man is
held to be highly dishonorable, and is often punished
by deprivation of many social privileges. A wife,
moreover, may quit her husband at any time, except
within a year of her marriage, or when she expects
offspring, or within a year after the birth of a child,
and she may then return to her father's house, or contract a new marriage; while no man who is without
a wife may, without entailing disgrace on himself and
his tribe, refuse to receive any woman who may
choose to enter his house and establish herself as its
mistress.
The bridegroom gives for his bride a large consideration in cattle and money. The amount is in
part at least contributed by the tribe, and paid over
to the bride's father, who again distributes it amongst
the families of his own branch of the tribe. If she
quits her husband he may reclaim what he has paid.
The father must return the property he has received
for his daughter, and consequently calls upon those
among whom he has distributed it to return the
money or cattle. These usages, it may be easily
imagined, are exceedingly inconvenient, and lead to
dissension and disputes, and to sanguinary conflicts
among the tribes. Under these circumstances the
Khonds are wont to say, "To any man but a rich
and powerful chief who desires to fofn connections,
and is #ble to make large and sudden restitutions, a
26




202


INDUCEMENTS TO FEMALE INFANTICIDE.


married daughter is a curse. She is also a curse to
her tribe. By the death of our female infants before
they see the light the lives of men without number
are saved, and we live in comparative peace."
The practice of infanticide is common to both the
religious sects of the Khonds. Those who do not
immolate humlan victims admit the propriety of this
usage, and consequently female infanticide is universal. They allege that when Boora Pennu gave his
final directions for the regulation of human affairs, he
said, "Behold, from  making one feminine being,
what have I and the whole world suffered! You are
at lberty to bring up only as many women as you
can manage."
As before stated, the Khonds entertain peculiar
notions respecting the constitution and condition of
the soul. Each child born in a tribe is the reappearance of a person attached originally to that tribe; the
child is sent by Dinga for purposes of moral rule, and
its condition as a soul, under the full sanctions of the
system, is dependent on the ceremony of naming the
child on the seventh day after its birth. Should an
infant die before it is named, it does not reenter the
circle of tribal spirits, but returns to the mass of spirit
which the Supreme Ruler has set apart for each generation of mankind. By the destruction of a female
infant, therefore, the addition of a new female soul is
averted and the chance of getting a new male infant
is gained, or at any rate the evil is postponed.
The Khonds have another incentive to continue the
practice of female infanticide.  They hold that in
the proportion that the mass of spirit assignedfor the




'1
INFANTICIDE AMONG MINAS AND RAJPUTS.  203
production of souls is devoted to the male sex the
vigor and endowments, both physical and mental, of
that sex will be increased,
Under this combination of supposed advantages the
Khonds have strong inducements to continue the
practice under consideration. The first prayer of
every Klond being for money and highly-endowed
male children, the belief that the mental quality of
these may be raised by the destruction of the female
infants is no slight incentive to the practice, superadded to the motives afforded by the belief that the
nuniber of the males may be increased by it, that it
is expressly permitted by Boora, and that it averts
much of the strife and bloodshed arising from the
capricious dissolution of marriage ties by women.
The Minas, another tribe of aborigines, admit that
infanticide is common among them. An accurate
census of eleven villages showed that where the
aggregate of boys under twelve years of age was
three hundred and sixty-nine, the number of girls of
the same age was only eighty-seven. In other returns
the proportion of boys to girls is forty-four to four;
fifty-eight to four; and in another village, no girls at
all, the inhabitants freely confessing that they had
destroyed every girl in their village.
Female infanticide is also common among the Rajputs, who are Hindus. The most strenuous exertions
have been made by the Government to abolish this
inhuman practice among the Rajputs, and also among
the aborigines, and they have, to a considerable
extent, proved successful. The following from an
official report, is an interesting instance of their


q1




204


MANNERS AND CUSTOMS OF THE GONDS.


success among the Khonds. In one district, containing seventy villages; with two thousand one hundred
and fifty families, Colonel Campbell, in 1848, found
less than fifty female children. In the beginning of
1853, in the same families, he found nine hundred
girls under four years of age.
THE GONDS. In Gondwana, and south of the Nerbuddla, we find the Gonds, who inhabit the rocky
banks of rivers and forests which are almost inaccessilble. They are jet black, dirty, and forbidding in
appearance, short in stature, with small noses, thick
lips, broad foreheads, and little, deep-set, red eyes,
and black teeth. Their hair is described in some cases
as long and black, but occasionally red and almost
woolly - makinll a near approach to the negro type
of the Austral Indians and the natives of the Andaman Islands.
Some of the Gonds wear no clothing, others, living
in the neighborhood of a more advanced people, become a little civilized; but in general they lead a life
of poverty, dwelling in miserable huts surrounded by
their swine and buffaloes, if so fortunate as to possess
them, and poultry, in the rearing of which they excel. They are said to be a quiet people, inoffensive
with the exception of their occasional custom of childstealing; their rude, perverted notion of religion
seeming to consist in nothing beyond the worship of
demons, to whom children are supposed to be a necessary offering. They have no priests, and pay no reverence to Brahmins.


0




I


k


11
I


S




I1




A Coolie Cifief.








THE BHEELS AND COOLIES.


205


THE BHEELS AND COOLIES. The northern part of the
chain of ghauts, on the coast of Malabar, and the
country at its base, is inhabited by the Bheels. On
their southern border is the country of the Coolies, a
people somewhat resembling the Bheels, but more
civilized and less predatory These tribes, who are
supposed to be descendants of the aborigines, have
for ages been thieves, robbers, and plunderers by profession.  They are, however, described as faithful
when employed and trusted, and travellers, who pay
them the tribute which they claim as original proprietors of the soil, may safely regard themselves secure
in person and property The Bheels, owing to various
changes in their condition, are now divided into several classes, more or less civilized. Some lead a half
savage life, shooting from amongst the long grass
with bows and arrows, which they hold with their
feet. Their bows are made of split bamboos, and
their arrows of the same, with iron heads; of bamboos they also construct their huts, with.neat projecting roofs, and doors hung like the lid of a basket.
The Bheels have no religious scruples respecting
the eating of beef, and are particularly fond of intoxicating drinks. They worship a great number of divinities, many of which are of Hindu origin. These
divinities are usually represented by a shapeless stone
smeared with oil and red lead. The most singular,
and perhaps the original worship of the Bheels, is
that which they pay to their deceased ancestors or
chiefs of note. On the death of one of these a brass
bull or horse is formed, and delivered to the Bkaid, or
village bard, who makes an annual circuit of the ham



206


THIEVING PROPENSITIES OF BHEELS.


lets with this image, performing the requisite ceremonies, and commemorating in songs the fame of the
deceased; for which service he receives, as his dues,
a piece of cloth, and the vessels and other articles
used in the sacrifice. It is also common for the Bheels
to raise, on such occasions, a cairn, or rude pile of
stonel, to the chief who is beatified; and the top of
this pile is, at particular periods of worship, covered
with oil, red lead, and vermilion.
Existing, as they have hitherto done, under despotic
governments, which placed them beyond the pale of
civil society, and which not only gave them no encouragement or protection, but authorized the lowest
of the fiscal officers to take their lives without trial,
considering themselves a proscribed and contemned
race, ignorant to a deplorable degree, believing in
witchcraft, blindly obedieint to the orders of their
clliefs, subject to extraordinary privations, ahd constantly exposed to danger from their fellow-creatures,
and from the ferocity of the wild beasts, with whom
they shared the forests, the Bheels have, in consequence, become the enemies of order and peace.
They have cherished predatory habits as the means
of subsistence, and receiving no mercy or consideration, they have sought, from natural impulse, to revenge the wrongs they have sustained.
Time has interwoven their habits and feelings with
their superstitions, until they actually believe that
they were created to prey upon their neighbors. "I
am Mahadeva's thief," is the common answer of a
Bheel detected in a crime; and his promise of amendment is usually so qualified, as to period, that it seems




i


i


A


A Coolie Soldier








THE GARROWS -MUSIC AND DANCING.


207


more like a truce than a pact of permanent good conduct. Nevertheless, from what has occurred since
this tribe became subject to the British government,
we may anticipate a gradual and ultimately a complete change in their character and condition. The
men, though habituated to a life of rapine, are not
sanguinary; and the females of the tribe, who possess great influence over them, are of kind dispositions, and many of them are intelligent and industrious.
THE GARROWS. The inhabitants of the Garrow Hills,
in the north-eastern part of Bengal, are a stout, wellformed, and hardy-looking people. They are of a
brown color; the face is round and short, with large
mouth, thick lips, flat nose, small blue or brown
eyes, wrinkled forehead, and overhanging eyebrows.
Though their expression is surly, they are mild in
disposition, they are also honest in their dealings, and
sure to perform what they promise.
They are fond of drinking to excess, and when intoxicated are exceedingly merry, and often dance
until they can scarcely stand. Some twenty or thirty
men form in a line, each taking hold of the belt of
the one in front of him. They then go round and
round in a circle, hopping first on one foot and then
on the other, singing and keeping time with their
music, which, though animating, is not very harmonious, their instruments consisting principally of tomtoms and brass pans, the former beaten by the old
people and the latter by the children. The women
dance in a similar manner, but they extend their




Y


208       MARRIAGES - RELIGIOUS CEREMONIES.
hands, raising one hand and lowering the other at the
same time, and occasionally turning round with great
rapidity.
Marriage contracts are generally made by the parties themselves, though sometimes by the parents.
If it has been arranged by the parties, and the parents
of either refuse their consent, the friends of the opposite party, and even others unconnected, go, and by
force compel them to comply -it being a rule among
the Garrows to assist those who want their help on
these occasions, whatever may be the disparity of age
or rank between the bride and bridegroom.
The religion of the Garrows approximates to that
of the Hindus; they worship Mahadeva, and at Baunjaur, a pass in the hills, they worship the sun and
moon. To ascertain which of the two they are to
worship upon any particular occasion, their priest
takes a cup of water and some wheat. First calling
on the name of the sun, he drops a grain into the
water; if it sinks, they are then to worship the sun,
should it not sink, they then drop another grain in
the name of the moon, and so on, till one of the grains
sinks. All religious ceremonies commence with the
sacrifice of a bullock, goat, hog, dog, or fowl. In
case of illness, sacrifices are offered in proportion to
the supposed fatality of the disease, as the Garrows
imagine that medicine will not have the desired effect
unless their divinity interfere in their favor, and that
a sacrifice is requisite to procure such interposition.
The dead, after being kept four days, are placed
in a small boat, on the top of a pile of wood, and
burned. The ashes are deposited in a hole, dug upon




FUNERALS -THE KOOKIES.


209


the site of the funeral pile, over which a small, thatched
roof building is erected, and surrounded by a railing.
Within the building a lamp is kept burning every
night for several weeks. The dead are burned within
six or eight yards of their dwellings, and the ceremony is commenced at precisely twelve o'clock at
night. The pile is lighted by the nearest relative,
after this they feast, make merry, dance and sing, and
get drunk.
If the deceased be a person of rank, the pile is
decorated with cloth and flowers, a bullock is sacrificed, and its head is burned with the corpse. With the
body of an upper-hill Booneah of common rank, the
head of one of his slaves would be burned. Upon the
decease of a first rank Booneah, a large body of his
servants sally out from the hills and seize a Hindu,
whose head they cut off, to be burned with their chief.
THE KooiIES, or LUNCTAS. The tradition of the
Kookies respecting their origin is, that they and the
Mugs are the offspring of the same progenitor, who
had two sons by different wives. The Mugs, they
say, are the descendants of the eldest, and the Kookies of the youngest son. The mother of the youngest
having died during his infancy, he was neglected by
his step-mother, who, while she clothed her own son,
allowed him to go naked, and this distinction being
still observed as he grew up, he werft by the name of
Luncta, or the naked.
Upon the death of their mother, a quarrel arose
between the brothers, which induced the Luncta to
betake himself to the hills north-east of Chittagong,
R          27




210


COSTUMES - WEAPONS - DWELLINGS.


and there pass the remainder of his days. Hig descendants have continued there ever since, and still
retain the name of Lunctas. They are divided into
a number of distinct tribes, entirely independent of
each other. Their rajahs, who are hereditary, wear,
by way of distinction, a small slip of black cloth round
the loins, and, as an additional mark of superior rank,
their hair is tied in a bunch on the forehesd, while
their subjects wear theirs hanging loose over the
shoulders.
The Kookies are all hunters and warriors, and are
armed with bows and arrows, spears, clubs, and axes.
To render themselves the more terrific to their enemies, they tie about the loins, and on the thighs immediately above the knee, bunches of long, red hair,
and on their arms they wear broad rings of ivory.
The steepest and most inaccessible hills are selected
as the sites of their villages. Their dwellings are
elevated upon stages of bamboo, about six feet from
the ground, and entered by a ladder, or, more frequently by a single bamboo, with notches cut in it, to
receive the foot. Under the house the domestic
animals find shelter.
The Kookies endeavor to surprise their enemies, in
preference to engaging in open combat. During their
hostile excursions, they march only in the night,
observing the most profound silence, and when day
approaches, they halt, and lie concealed in hammocks,
which they fasten among the branches of the loftiest
trees in such a manner that they cannot be seen by
persons passing under them. In this manner they
approach the village they intend to attack, where




WAR-PARTIES - MARRIAGES.


O11


they arrive about the dawn of day. Suddenly they
raise a terrific shout, strike their spears against their
shields, rush upon their unsuspecting victims, and
spare neither age nor sex.
The heads of the slain are carried by the victors to
their village, where they are met by the men, women,
and children, with rejoicings, and a feast is prepared
for them. Should a war-party be unsuccessful, instead
of being thus met with demonstrations of joy, it enters
the village in silence and as privately am possible, and
all the warriors composing it remain in disgrace until
they retrieve their reputation, either jointly or individually, by some act of valor.
Next to personal valor, the accomplishment most
esteemed in a warrior is adroitness in stealing; and. if he convey, undiscovered, to his own house his neighbor's property, it cannot afterwards be claimed. If
detected in the act, he is obliged to restore the property, but his only punishment consists in the ridicule
to which he subjects himself by his want of skill.
When a young man wishes to marry, his father
visits the father of the girl, and demands her in marriage for his son. Her father inquires what are the
merits 8f the young man to entitle him to her favor,
and how many he can afford to entertain at the wedding feast; to which the father of the young man
replies, that his son is a brave warrior, a good hunter,
and an expert thief; that he can produce so many
heads of the enemies he has slain, and of the game he
has killed; that in his house are such and such stolen
goods, and that he can feast so many at his marriage.
The Kookies believe in a future state, in which they




212        RELIGION- HEADS OF THE SLAIN.
are rewarded or punished, according to their merits'
in this world. They conceive that no act of theirs is
more pleasing to the deity, or more certainly insures
fiture happiness, than the destruction of their enemies.
The Supreme Being, whom they call Khogein Pootee.
ang, they believe to be omnipotent, and that he is
the creator of the world and all that it contains. In
every house there is a particular post consecrated to
him, before which they always -place a portion of
whatever fodl they are about to eat. They also
worship an inferior deity, under the name of Sheem
Sauk, to whom they address their prayers, as a medi.
ator with the Supreme Being, and as more immediately
interested in the concerns of individuals. To the
Supreme Being they offer in sacrifice a gyal, as being
their most valued animal; while to Sheem Sauk they'
sacrifice a goat only.
In every village is a human figure, rudely formed
of wood, representing. Sheem Sauk; it is generally
placed under a tree, and before the warriors set out
on any excursion or enterprise they Qffer their prayers
to it, as the deity that controls and directs their
actions and destiny. Whenever, therefore, they returnr successful, whether from war or from thf chase,
they religiously place before Sheem Sauk all the heads
of the slain, or of the game killed, as expressions of!
their devotion and as records of their exploits. Each
warrior has his own particular pile of heads, and
according to the number it contains, his character as
a hunter and warrior is established. These piles are  i
sacred, and no man dares attempt to filch away his
neighbor's fame by stealing from them to add to his




0


Portrait of a Kyan Woman. All the women of her tribe have the face
tattooed. The Kyans are aborigines who inhabit the mountains
between Arracan and Ava.








THE VEDDAHS -HABITATIONS - FOOD.


213


own. They also worship the moon, conceiving it in
some degree to influence their fortunes.
In the month of January they have a solemn sacrifice and festival in honor of the deity, when the inhabitants of several neighboring villages, if on friendly
terms, often unite, and kill gyals and other animals
on which they feast; they also dance and drink together for several days.
THE VEDDAHS. These people, who are a remnant of
the aborigines of Ceylon, inhabit a district about ninety
miles in length by half that breadth, situated in the
south-eastern part of the island. The Rock Veddahs
and the Village Veddahs form the two grand divisions
of the tribe, whose respective names serve to indicate
faintly the difference in the amount of civilization
which is found to exist amongst the members of this
wild race.
The Village Veddahs approach the confines of the
European settlements on the eastern coast, where they
cultivate some rude species of grain, and submit to
dwell in huts of mud and bark.
The Rock Veddahs remain concealed in the forests,
subsisting on roots, fish, honey, and the produce of
tle chase; lodging in caves, or under the shelter of
overhanging rocks, and sometimes sleeping on stages
which they construct in the trees. In the choice of
their food, both classes are almost omnivorous, no
carrion or vermin being too repulsive for their appetite. They subsist upon roots, grain, and fruit, whep
they can procure them; and upon bats, crows, owls,
and kites, which they bring down with the bow, in




214


PECULIAR MODE QF BARTER.


drawing which they occasionally employ their teet as
well as their hands. For sonle 'unexplained reason,
however, they wAill not touch. the bear, the elephant,
or buffllo, although the latter are abundant in their
hunting grounds. The flesh of deer and other animals they dry on stages in the sun, and store. away
in hollow trees for future use, closing the apertures
with cl;ay  They invariably cook their meat, and
avow a preference for the iguana lizard and roasted
inmonkeys above all other dainties.
The Rock Veddaljs are divided into small clans or
faiilies, associated by reftiolship, who agree in partitioninng the forest amongr themselves for hunting
grounds, the limits of each family's possessions being
marked by streams, hills, rocks, or some well-known
trees, and these conventional allotments are always
honorably recognized and mutually preserved fiom
violation. Each party has a headman, the most energetic senior of the tribe, but who exercises no sort of
authority beyond distributing, at a particular season,
the honey captured by various members of the clan.
The produce of the chase they dry and collect for
barter, carrying it to the borders of the inhabited
country, whither the ubiquitous Moors resort, bringing cloth, axes, arrow-heads, and other articles, to be
exchanged for deer flesh, elephants' tusks, and beeswax. In these transactions the wild Veddahs are
seldom seen by those with whom they come to deal.
They deposit in the night the articles which they are
disposed to part with, indicating, by some mutually
understood signals, the description of those they
expect in return; and these being brought in the




LANGUAGE - MARRIAGES.


215


following day to the appointed place, disappear during the ensuing night. Money to them is worthless;
but cocoa-nuts, salt, hatchets, iron, arrow-heads, dyed
cloths, and cooking chatties are valuables much in
request.
Their language, which is limited to a very few
words, is a dialect of Singhalese, without any admixture from the Sahscrit or Pali - a circumstance indicative of their repugnance to intercourse with strangers.
But so degraded are some of these wretched outcasts,
that it has appeared doubtful in certain cases whether
they possess any language whatever. One gentleman
who resided long in their vicinity asserts that not only
is their dialect incoriprehensible to a. Singhalese, but
that even their communications with one another tare
made by signs, grimaces, and g.uttural sounds, which
have little "or no resemblance to distinct words or systematized language.
They have no marriage rites, although they acknowledge the marital obligation and the duty of
supporting their own families. Marriages amongst
them are settled by the parents of the contracting
parties; the father of the bride presents his son-inlaw with a bow; his own father assigns him a right
of chase in a portion of his hunting ground; he wpresents the lady with a cloth and some rude ornaments;
and she follows him into the forest as his wife. The
community is too poor to afford polygamy. A gentleman, who in a hunting excursion had passed the
night near a clan of Wild Veddahs, gave the following description of their mode of going to rest The
chief first stretched himself on the ground, after hav



216


RELIGION AND RELIGIOUS DANCES.


ing placed his bow at hand, and clutched his.hatchet,
which is always an object of much care and solicityde. The children and younger members next lay
down around him in close contact for the sake of the
warmth, whilst the rest took up their places in a
circle at some distance, as if to watch for the safety
of the party during the night.
They have no knowledge of a God, nor of a future
state; no temples, no idols, no altars, prayers, or
charms; and, in short, no instinct of worship, except,
it is reported, some addiction to ceremonies analogous
to devil-worship, in order to avert storms and lightning; and when sick, they send for devil dancers to
drive away the evil spirit who is believed to inflict
the. disease. The dance is executed in front of an
offering of something eatable, placed on a tripod of
sticks, the dancer having his head and girdle decorated with green leaves. At first he shuffles with his
feet to a plaintive air, but by degrees he works himself into a state of great excitement and action, accompanied by moans and screams, and, during this
paroxysm, he professes to be inspired with instruction for the cure of the patient.
So rude are the Veddahs, in all respects, that they
do not even bury their dead; but cover them with
leaves and brushwood in the jungle. They have no
system of caste among themselves; but, singular to
say, this degraded race is still regarded by the Singhalese as of the most honorable extraction, and is
recognized by them as belonging to one of the highest castes. This belief originates in a legend to the
effect that a Veddah, chased by a wild animal, took




VILLAGE VEDDAIS- THEIR IGNORANCE.


217


refuge in a tree, whence all night long he threw down
flowers to drive away his pursuer. But in the morning, instead of a wild beast he found an idol under
the tree, who addressed him with the announcement,
that as he had passed the night in worshipping, and
offering flowers, the race of the Veddahs should ever
after take the highest place in the caste of the Vellales, or cultivators, the most exalted of all. *The
Veddahs smile at the story, and say they know nothing of it; but nevertheless they would not touch meat
dressed by a low-caste Kandyan.
The Village Veddahs are but a shade superior to the
wild tribes of the jungle. They manifest no sympathy
and maintain no association with them. They occupy
a position intermediate between that of the semicivilized Kandyans of the Wanny and the coast and
the savage Veddahs of the rock, but evince, to the
present day, their ancestral reluctance to adopt the
habits of civilized life. They are probably to some
extent the descendants of Kandyans, who may have
intermingled with the wild race, and whose offspring,
from their intercourse with the natives ofethe adjoining districts, have acquired a smattering of Tamil in
addition to their natural dialect of Singhalese. They
wear a'bit of cloth a little larger than that worn by
the tribes of the forest, and the women ornament
themselves with necklaces of brass beads, with bangles
cut from the chank shell. The ears of the children,
when seven or eight years old, are bored with a thorn
by the father, and decorated with rings.
The Veddahs have no idea of time or distance, no
names for hours, days, or years. They have no doe28




218


OCCUPATIONS --- MANUFACTURES.


tors, and no knowledge of medicine, beyond the prace
tice of applying bark and leaves to a wound. They
have no games, no amusements, no music, and as to
education, it is so utterly unknown that the Wild
Veddahs are unable to count beyond five on their
own fingers. Even the Village Veddahs are somewhat migratory in their habits, removing their huts
as f.ilities vary for cultivating a little Indian corn
and yams, and occasionally they accept wages in kind
from the Moors for watching the paddy fields at night
in order to drive away wild elephants. The women
plait mats from the palm-leaf, and the men make
bows, the strings of which are prepared from the
tough bark of the Rittagaha, or Upas tree, but beyond these they have no knowledge of any manufacture.
The Coast Veddahs, another tribe who might '
almost be considered a third class, have settled themselves in the jungles between Batticaloa and Trincomalle, and subsist by assisting the fishermen in their
operations, or in falling timber for the Moors, to be
floated dovel the river to the sea.
The Rock Veddahs, who lately resided almost exclusively within the Bintenne forests, consisted of five
clans or hunting patties, but it is obvious tiat no
data whatever can exist to aid us in forming* an
approximate estimate of their numbers. The settlements of the Village Veddahs are in the vicinity of
the lagoon districts around Batticaloa, where, as they
have mingled by slow degrees with the inhabitants
on the outskirts of that region, it is difficult now to
discriminate them with precision, but they do not




CHARACTER AND SO0IAL CUSTOMS.


219


exceed one hundred and forty families, divided into
nine little communities, distinguished by peculiarities
known only to each other. The Coast Veddahs are
principally in the vicinity of Eraoor, and the shores
extending northward towards Venloos Bay, where
they may probably reckon four to five hundred individuals. The entire number of Veddahs of all classes
in Ceylon has been estimated at eight thousand, but
this is obviously a mere conjecture, and probably an
exaggerated one.
Mr. Atherton, the Assistant Government Agent of
the district, who exhibited a laudable energy in
secnding the efforts made by the Government officers to reclaim these outcasts, speaks in favorable
terms of the gentleness of their disposition, apparent
amidst extreme indifference to morals, although grave
crimes are rarely committed. In case of theft, the
delinquent, if detected, is forced to make restitution,
but undergoes no punishment. If a girl be carried
off from her parents, she is claimed, and brought
home; and the husband of a faithless wife is equally
contented to receive her back. his family inflicting a
flogging on the seducer. Murder is almost unknown;
but when discovered, it is compromised for goods, or
some other consideration paid to the relatives of the
deceased. Mr. Atherton described the Veddahs as in
general gentle and affectionate to each other, and remarkably attached to their children and relatives.
Widows are always supported by the community, and
receive their share of all fruits, grain, and produce of
the chase. They appeared to him a quiet and sub-i
missive race, obeying the slighest intimation of a




220


EXTREME IGNORANCE OF NUMBERS.


wish, and very grateful for attention or assistance.
They are sometimes accused of plundering the fields
adjacent to their haunts; but on investigation the
charge has generally been shown to have been false,
and brought by the Moormen with a view to defraud
the Veddahs, whom they habitually impose upon,
cheating them shamefully in all their transactions of
barter and exchange.
About the year 1838, the condition of this neglected people attracted the attention of the Governor,
Mr. Stewart Mackenzie, and he attempted to penetrate their country, but was turned back by an attack
of jingle fever. The Assistant Government Agent,
however, in conjunction with the Wesleyan Methodist
missionaries at Batticaloa, were commissioned to place
themselves in communication with the Veddahs, and
to make them offers of land and houses, seed grain,
tools, and protection, if they would consent to abandon their forest life, and become settlers and cultivators in the low country. Mr. Atherton and the Rev
Mr. Stott 'succeeded, during their journey, in obtaining the fullest and most accurate information possible
as to their actual condition and sufferings. Their
destitution they discovered to be so great, that in one
community they found seven families with but a
single iron mammotie (hoe) amongst them for the
cultivation of the whole settlement; and such was
their want of even weapons for the chase, that but
one arrow was left in a family Mr. Atherton gave
them twelve, with directions to divide them with three
clans; but so ignorant was the headman, that he could
not even separate them into four equal parcels.




PROGRESS IN CIVILIZATION.     221
Many of the Rock Veddahs willingly availed themselves of the offer of settlement and assistance, but
firmly refused to remove from the immediate vicinity
of their native forest. Cottages were built for them
in their own district, rice land assigned them, wells
dug, cocoa-nuts planted, and two communities were
speedily settled at Vippam~nadoo, close by their
ancient hunting fields. There they were provided
with seed, hoes, and axes for agriculture, and clothes
and food for their immediate wants. A school house
was subsequently erected, and masters sent to instruct
them through the medium of the Singhalese language;
and the experiment so far succeeded that settlements
on the same plans were afterwards formed at other
places, the principal being in the Bintenne District,
at Oomany and Villeqgelavelly  The teachers, however, at the first locality misconducted themselves,
the neighboring Kandyans were unfavorable to the
measure, and the settlement at Vippam-madoo was
eventually broken up, and the Veddahs again dispersed. But the good effects of even this temporary
experiment were apparent; not one of the Aeddahs
returned again to his cave and savage habits, but each
built for himself a house of bark on the plan of the
one he had left, and continued to practise the cultivation he had been taught.
The other colony at Oomany continues to the
present day, prosperous and successful; twenty-five
families are resident around it; rice and other grains
are produced in sufficiency, and cocoa-nuts are planted near the cottages.  The only desertions have
been the departures of those in search of employe




A


2229 2      ASSISTANCE FROM GOVERNMENT.
nient, who have removed to other villages in quest of
it. The school was closed in 1847, owing to there
~   being no more children at the time requiring instruction; but the missionaries have been so successful,
that the whole community have professed themselves
Christians, and abandoned their addiction to devildances. Their former appellation, derived from the
peculiarity of their habits, can no longer apply, and
it may thus be said that the distinction of the Rock
Veddahs has ceased to exist in.that part of the country, all having more or less adopted the customs and
habits of villagers.
Amongst the Village Veddahs, also, the efforts of
the government have been even more successful;
their disposition to become settled has been confirmed,
by permission to cultivate land, and encouraged by
presents,of tools and seed grain; and upwards of
eighty families were located in villages under the
direction of Mr. Atherton. A few refused all offers of
permanent settlement, preferring their own wild and
wandering' life and casual employment as watchers,
or occasional laborers, amongst the Moorish villagers;
but, generally speaking, the mass are becoming gradually assimilated in their habits, and intermingled
with the ordinary native population of the district.
The third class, the Coast Veddahs, to the amount
of about three hundred, have in like manner been
signally improved in their condition by attention to
tlheir wants and comforts. They were the last to
listen to the invitations or to avail themselves of the
assistance of Government; at length, in 1844, they
came in, expressing the utmost reluctance to abandon
I




FUTURE PROSPECTS OF THE VEDDAHS.


223


the seashore and the water; but accepting gladly
patches of land which were cleared for them in the
forest near the beach; cottages were built, fruit trees
planted, and seed supplied; and they are now concentrated in the beautiful woody headlands around
the Bay of Venloos, where they maintain themselves
by fishing, or cutting ebony and satin wood in the
forests, to be floated down the river to the bay.
Education has made progress; the Wesleyan missionaries have been active; the great majority have
embraced Christianity, and there can be no reasonable doubt that within a very few years the habits of
this singular race will be absolutely changed, and
their appellation of Veddahs be retained only as a
traditionary name.
S




224


MUTINY IN INDIA -ITS IMMEDIATE CAUSE.


CHAPTER VIII.
THE SEPOY MUTINY IN INDIA.* -IMMEDIATE CAUSE OF THE
MUTINY. —REFUSAL TO USE THE NEW CARTRIDGES. —COERCIVE MEASURES. —MUTINY AND MASSACRE OF EUROPEANS AT
MEERUT -MUTINEERS FLEE TO DELH. -EXTERMINATION OF
EUROPEANS AT DELHI. -MUTINY AT JHANSIE, AND MASSACRE OF
EUROPEANS. - MUTINY AT CAWNPORE AND MASSACRE OF EUROPEANS.  SIEGE OF LUCKNOW -STORMING OF DELHI. — PREVALENCE OF ANARCHY. —CAWNPORE TAKEN AND RETAKEN.MUTINIES, MASSACRES, AND CONFLICTS. -- EXECUTION OF TANTIA
TOPEE. -FINAL SUPPRESSION OF THE MUTINY.
IN the month of January, 1857, a man of low caste,
employed in the artillery arsenal at Dumdum, asked
a Brahmin sepoy to allow him to drink some water
from his lotah or brass cup. The sepoy refused the
favor on the ground that the cup would be defiled by
the touch of any person of lower caste than himself.
"You are very particular about your caste to-day,"
replied the other with'a sneer, "but you don't mind
biting cartridges that are made up with animal fat."
The Brahmin inquired what he meant, and was told
that the paper used for the Enfield rifle cartridges
was greased with pigs' or bullocks' fat. This startling
announcement soon became known to every sepoy in
the regiment, and it was generally believed by them
that an attempt was being made secretly to destroy
their caste.
The excitement soon extended to other military
* Compiled from the best authorities.




BERHAMPORE - BARRACKPORE.


225


stations. The first consequence was a refusal op the
part of the 19th N. I., stationed at Berhampore, to
make use of the new cartridges. It happened, however, that the cartridges which were given out to
them were of the old fashion, such as they had used
for years without scruple or hesitation, but they were
in no mood to listen to reason, nor were the remonstrances and explanations of their European officers
of any avail. Colonel Mitchell had, therefore, no alternative but to coerce them by a demonstration of
force. He accordingly ordered a general parade for
the morning of the 25th of February, and drew up
the refractory regiment in a position that was commanded by a European regiment and a battery of
guns. He then ordered them to ground their arms.
They were afterwards marched down to Barrackpore,
and being there disbanded on the 3d of April, were
turned adrift, to carry their grievances and discontent
to every station in the Upper Provinces.
On the 29th of March, a sepoy named Mungul
Pandy, of the 34th N. I., stationed at Barrackpore,
maddened by excessive indulgence in intoxicating
drugs, armed himself with a loaded musket and sword,
and staggered up and down in front of the lines, uttering seditious and drunken cries. Lieutenant Baugh,
the adjutant, assisted by Sergeant-Major Hewson, attempted to seize and disarm him, and called upon the
quarter-guard to turn out and do their duty. The
latter remained sullen and passive spectators of the
struggle that ensued, which resulted in the European
officers being severely wounded. For this mutinous
conduct, both Mungul Pandy and the native officer
29




226


MUTINY AND MASSACRE AT MEERUT.


in co.mmand of the quarter-guard were tried, convicted, and hanged, and on the 6th of May that wing
of the regiment was disbanded, and turned out of
the service. A few days later, the governor-general
in council issued a proclamation, warning the army
of Bengal against the idle and unfounded tales which
were being disseminated by designing and evil-minded
men, and assuring them that the government of India
entertained no desire to interfere with their religion
or caste, but would continue, as aforetime, to treat
the religious feelings of all its subjects with careful
respect. But the season for explanations and mild
remonstrance had already passed away. The mutinous spirit pervaded almost the entire army.
On the 3d of May, the 7th Oude irregular infantry
refused to receive the cartridges served out to them,
and left the parade ground; but Sir Henry Lawrence,
officiating chief commissioner in the absence of Sir
Jamnes Outram, took immediate measures to repress
their insolence.  The regular native troops, with
H. M.'s 32d foot, and a battery of eight guns, were at
once called out; but the sight of the artillery, with
their lighted matches, was too severe a trial for the
courage of the mutineers, who instantly threw down
their arms, and fled in wild confusion.
Ninety men of the 3d light cavalry at Meerut were
ordered out for practice with the new rifle, but only
five would make use of the cartridges. The eightyfive malcontents were consequently brought before a
court martial, and condemned to imprisonment for
ten years, with hard labor. Their sentences were read
out on parade on the 9th of May, and the offenders




"IN'


Interior of a European Bungalow.








THE MUTINEERS ENTER DELHI.


227


marched off to jail. On the following evehing, while
the Europeans were attending divine service, the men
* of the 11th and 20th regiments of native infantry
assembled tumultuously upon the parade ground, and
soon after set fire to the European bungalows, or
dwelling houses, and commenced an indiscriminate
massacre of all the Christians they encountered, without sparing either age or sex. The number murdered
was about thirty. Mr. Grdathed, the commissioner,
and his wife, were saved by the fidelity of their servants. On all sides shot up into the heavens pinnacles of waving fire, the crackling and roar of the
conflagration mingling with the shouts of the mutineers, who, after completing the massacre, retreated
to Delhi.
They entered Delhi on the morning of the 11th of
May, before its gates could be closed against them,
and commenced the work of destruction. They were
soon joined by the sepoys stationed there, in murdering the European inhabitants. No mercy was shown
to age or sex. Delicate women were stripped to the
skin, turned naked into the streets, beaten with bamboos, pelted with filth, and abandoned to the vile lusts
of blood-stained miscreants, until death, or madness,
terminated their unutteralle woe.
At first, it is said, the king refused to head the
movement; but he had no alternative, and submitted
to his fate. On the third day, this monarch without
a kingdom proceeded, with much pomp and circumstance, through the streets of Delhi, and enjoined the
bazaar people to open their shops. One of the princes,
Mirza Moghul, was appointed commander-ln-chief of




228


PROCEEDINGS AT DELHI - MUTINIES.


the armny, and his brother, Mirza Aboobeker, gencral
of the cavalry. The troops held their phantom king
responsible for their supplies, but declined to give up t
the public money they found in the treasury  Several native officers of the mutineer regiments were
promoted to high nominal commands, and active measures were taken to put the town in a state of defence.
Heavy guns were mounted on the bastions, and a determination loudly expressed to give battle to the
British forces as soon as they approached the walls.
While awaiting their arrival, we will give a brief
sketch of the progress of the revolt in other parts of
India during the remainder of May
On the 13th of May, at Ferozepore, the 45th and
and 57th N. I. mutinied, and attacked and dispersed
by artillery H. M.'s 61st Foot and 10th L. C., which
remained stanch. May 14th, at Meean Meer, the 16th,
26th, 49th N I., and 8th L. C., were disarmed. May
22d, at Peshawur, the 21st, 24th, 27th, 51st N I., and
5th L. C., were disarmed. May 23d, at Allyghur and
Mynpoore, the 9th N I. mutinied, opened the jail,
and went to Delhi. On the same day, the 5th N. I.
mutinied at Umballah. May 25th, at Murdaun, the
55th N. I. mutinied. About one hundred of them
were made prisoners, of whom nineteen were hanged
and forty blown from guns. May 29th, at Nusseerabad, the 15th and 30th N. I., with a company of
Gwalior artillery, mutinied and went to Delhi. May
31st, at Lucknow, the 7th L. C., (two troops,) 13th
N. I., (part,) 48th, (half,) and 71st, (half,) mutinied
and fled towards Seetapore, followed and dispersed by
Sir H. Lawrence. Same day, at Bareilly, the 18th




ADVANCE OF TROOPS TO DELHI.


229


and 68th N. I., 8th irregular cavalry, 6th company of
artillery, mutinied and liberated three thousand prisoners. The officers and chaplain escaped by riding
seventy miles in the sun. The same day, at Moradabad, the 29th N. I., and detail of foot artillery, mutinied. The officers escaped while the sepoys were
plundering.
As long as it was expected that a British force
would march at once upon Delhi and carry the place
by assault, Scindia, Holkar, and the other native princes
remained faithful to their alliances, but it soon became
manifest that however sincere they might be in their
good will, no assistance was to be expected from their
subjects. General Barnard lost no time in advancing
towards Delhi. The advanced guard from Meerut,
under Brigadier Wilson, was attacked fifteen miles
from Delhi, on the 30th of May, by mutineers in large
numbers, but they were soon made to retreat. On
the afternoon of the next day they made another
attack, and were again defeated. In both actions the
loss of the English was trifling while the enemy suffered severely
On the morning of the 8th of June, the combined
forces from Meerut and Urnballa, under the immediate command of Sir Henry Barnard, advanced from
Alleepore towards Delhi. After marching about three
miles, they came upon a body of mutineers, three
thousand in number, and strongly intrenched, with
twelve guns in position. The order was given to
charge and carry the guns. With a ringing cheer,
H. M.'s 75th rushed on, amidst a hailstorm of musketry, and the sepoys fled in terror to their next




230


MUTINIES AT SEETAPORE AND AZIMGHUB.


position. By nine o'clock, the army of retribution
was in possession of the parade ground and cantonments. The latter, indeed, were only indicated by
grim masses of blackened walls, rent and tottering,
the compounds being strewed with broken furniture,
torn books, and soiled clothing. Amid this scene of
desolation, which inflamed the soldiers' minds with a
fierce desire for revenge, the little army encamped,
and waited for reinforcements.
On the 15th, and also on the 19th, 23d, and 30th,
the mutineers sallied forth and attacked the English,
but were driven back with considerable loss, and thus
closed the month of June without any positive advantage having been gained by the besieging force,
or any plan of operations even having been formed.
On the 3d of June, the 41st N. I. stationed at Seetapore mutinied. A few faithful sepoys implored the
officers to escape, and, seeing the bungalows and lines
in a blaze, they left about noon in their buggies. The
party consisted of twelve officers, six ladies, and as
many children, with a number of the wives and children of civilians - about fifty in all. During their
journey, they were obliged to avoid the high road,
and to go over ravines, ploughed fields, and places
where no wheeeled carriage had ever passed. Though
pursued by the mutineers after they had murdered
about fifty people in the town, men, women, and children, they fortunately reached Lucknow, a distance
of fifty miles, in safety, escorted by twenty sepoys,
who remained faithful to them.           r
The 17th N. I., at Azimghur, mutinied on the night
of the 3d of June. The Europeans thereupon jSed




.


--- A
The great Minaret at Delhi. Its height is 242 feet. In the interior is a
spiral staircase leading to the different balconies and to the top.
It was built in the thirteenth century, bnt for what
purpose is now unknown.








MUTINIES AND MASSACRES.


231


from the station, and after toiling over forty-four miles
of bad road, reached Ghazeepore. On the same night
the 72d N. I., at Neemuch, mutinied. The bungalows
were burned, and numerous were the hair-breadth
escapes; yet only four persons were murdered- a
European woman and thmee children. The place did
not long remain in the possession of the mutineers,
the majority of whOm at once made off for Delhi.
The cavalry regiment of the Malwa contingent, having been despatched to follow up the Neemuch mutineers, suddenly refused to go any farther, and, having
murdered their European officers, Lieutenants Brodie
and Hunt, returned to their head-quarters at Mehidpore, but failed to induce the artillery and infantry
to join them. The Bhurtpore levies, under Captain
Nixon, superintendent of the Jawud district, behaved
in a similar manner after proceeding two or three
marches, but the officers escaped by flight. At Hansi,
the Hurrianah light infantry, and the 4th irregular
cavalry, massacred every European in the station.
At Benares, about 4 P M. of the 4th of June, a
general parade was ordered, with the intention of disarming the 37th, who were drawn up in front of their
own lines, and facing the guns. On being ordered to
place their muskets in the "bells of arms," some of
them obeyed, while others hesitated. On this, some
European soldiers advanced to secure the "bells," but
the sepoys, misunderstanding the movement, and imagining they were about to be butchered, again seized
their arms, and fired upon their own officers. This
was the signal for a discharge of grape shot, which
sent them in confusion to their lines. There they




232


MIUTINIES AND MASSACRES.


faced about, and fired upon their assailants from behind their huts, but they were quickly dislodged by
some British soldiers, who set fire t6 the thatched
roofs. Meanwhile, the 13th irregular cavalry and the
Sikh regiment also became bewildered, and, uncertain
of their own fate, instead of charging the mutineers,
turned upon the Europeans. The Sikhs three times
charged the guns, but were repulsed with,terrible
slaughter. More than a hundred of the mutineers
were killed upon the spot, and twice that number
wounded. Of the European officers, Captain Guise,
in command of the irregulars, and Ensign Hayter,
25th N I., doing duty with the 37th, were killed, and
three others wounded, of the men, only eight were
put hors,(i combat.
Baffled in their treacherous designs at Benares, the
37th mutineers proceeded to Jaunpore.  The residents hastened to the cutcherry, or collector's office,
on receiving this unwelcome intelligence, and the
company of Sikhs posted there swore to defend them
to the last drop of their blood. But as the Europeans entered the building, a Sikh shot Lieutenant
Mara, the commanding officer, through the back.
His companions carried him in and laid him on the
floor. The Sikhs, having fired a volley over their
heads, went off to plunder the treasury, and, in front
of the jail, killed Mr. Cuppage, the magistrate. While
the mutineers were engaged in plunder, the Europeans fled towards Benares.
At Sultanpore, the mutineers were the 15th irregular cavalry, who killed all their officers except Lieutenant Tucker, murdered two civilians, and plundered
and burned every house in the station.




MUTINY AND MASSACRE AT ALLAHABAD.


233


At the commencement of the revolt of the Bengal
army, the 6th native infantry at Allahabad volunteered to serve against their own countrymen in
Delhi, and were thanked by the governor-general in
9ouncil for their loyalty. On the morning of the 5th
of June, hearing that a suspicion of their steadfastness was entertained by the Europeans in the station,
the sepoys went to their officers in a body, and besought them to rely on their honor. Perfect confidence appeared to be established on both sides, but
before nightfall, stragglers from other stations had
arrived, who excited the credulous sepoys to frenzy.
The Mohammedans were adjured by their common
faith;' the Hindus were warned against the insidious
danger that menaced their caste; all were solemnly
assured that European troops were marching up the
country for the purpose of destroying all who refused to become Christians.  The sepoys wavered,
became convinced, and then rushed to the opposite
extreme of relentless fury. That evening, while the
officers were in the mess room, the bugle sounded the
alarm. Thinking that some disturbance had taken
place in the bazaar, or in the neighborhood, the unwary victims rushed out, and the foremost of them
were instantly shot down. Some of the others contrived to escape to the fort, but five officers of the
6th, and nine young ensigns doing duty with that
corps, were massacred. The fort contained a large
arsenal, and commanded the junction of the Ganges
and the Jumna; but its entire garrison consisted of
seventy European invalids from Chunar, the Ferozepore regiment of Sikhs, four hundred strong, and
30




234


A DESPERATE CONFLICT.


eighty sepoys of the 6th, at the main gate, besides
volunteers from the non-combatant residents in the
city  The first step was to disarm the sepoys at the
gate, and their muskets were found to be loaded and
capped. They were then turned out, as there were
no hands to spare to guard them. The mutinous
soldiery, being joined by some three thousand liberated prisoners from the jail, then proceeded to burn
and murder, to plunder and destroy. Not fewer than
fifty Europeans are supposed to have perished on this
occasion.
On the morning of the 7th, the little garrison was
strengthened by the arrival of fifty of the 1st Madras
fusileers, sent on by the energetic and provident Neill
from Benares. He himself went forward with a party
of forty, as soon as the mutiny of the 6th was known,
and in two nights got over seventy miles of ground
relays of natives pushing on the light-wheeled carriages containing the men. Immediately on his arrival he sent out a detachment to clear the suburbs,
which was effected with a very trifling loss.
At Fettehpore, the Europeans kept a mutinous
rabble at bay for ten days, but at last, despairing of
relief, they escaped to Banda, with the exception of
Mr. Robert Tudor Tucker, the judge, who remained
a; his post. When it became apparent that no good
could be effected by his presence, while his departure
might, perchance, allay the excitement, he desired the
deputy collector (a native) to post relays of horses
for him to Allahabad. The wretch complied by surrounding the house wth an armed force. Mr. Tucker
sold his life dearly. Sixteen of his savage and cow



0
ID.








REBELLION IN OUDE.


ardly assailants were shot dead, before he succumbed
to numbers.
The native regiments stationed at Fyzabad mutinied on the evening of the 5th of June, but they
allowed their officers, with their families, to escape by
means of the boats at the landing. In attempting to
make their way down the river, they were several
times attacked by mutineers, many of them were
shot, and others drowned. After encountering many
perils, and enduring many hardships, the survivors at
length reached Dinapore.
The recently annexed kingdom of Oude was by
this time seething with rebellion. Station after station was lost. Regiment after regiment either disbanded itself or joined the main body of mutineers.
These gathered in great force at Lucknow, and closely
invested the residency Sir Henry Lawrence, however, had not been idle.  The extensive range of
buildings formerly occupied by the resident, his suite,
and guard, had been placed in a state of defence,
guns had been mounted at all commanding points, a
store of provisions laid in, and the native soldiers
were apparently as much interested as the Europeans
in holding out against the insurgents.
Throughout the month of June, Sir Henry not only
repulsed every assault, but also inflicted severe chastisement on the enemy whenever he ventured too
near. Towards the close of the month, however, supplies began to run short, owing to the number of
women and children who had taken refuge within the
residency. It therefore became necessary to make a
sortie in the direction of the hostile camp. On the




236


DEFECTION OF TROOPS AT LUCKNOW.


2,1 of July, Sir Henry accordingly sallied forth at the
e;ad of two hundred of t1. M.'s 32d, supported by
native infantry and artillery  The enemy's advanced
g(lard waSs surprised and routed, and a considerable
l(uantity of live stock captured and driven off in triumph. But as the victorious troops reached the town,
the artillerymen suddenly wheeled round, and poured
1routnds of grape into the unsuspecting Europeans.
Upwards of sixty men, rank and file, were struck
down, together with twelve of their office!r, among
whomn was the brigadier himself. Sir Henry was hit
in the leeg; but though the wound would not otherwise have proved mortal, lockjaw came on, and three
days afterwards that brave, good, and able officer was
numbered with the dead. In consequence of the defection of the native troops, the Europeans were compelled to abandon the lines commanding the town,
and to fall back upon the Michee Bhaum fort. Had
tlcre been no women or children present, the 32d
could have cut their way through to Cawnpore, or to
Agra; but with three hundred and fifty helpless beings under their protection, there was no alternative
but to remain at Lucknow, and await the arrival of
assistance.
The tranquillity that reigned throughout the great;
er portion of the Punjab was at times rudely disturbed
by isolated attempts at mutiny, which were promptly
suppressed and punished with wholesome severity
At Jullundur, the 6th cavalry, the 36th and 61st N. I.,
were brigaded with H. M.'s 8th and some European
horse artillery. The infantry regiments rose, wounded
some of their officers, set fire to the bungalows, ad



a


MUTINY AND MASSACRE AT JHANSIE.   237
vanced upon the guns, and then made off for the
Sutlej. The 64th, at Aboozaie, and the 62d and 69th
N. I., at Mooltan, were disarmed without much trouble;
but at Peshawur, the 55th broke out into open mutiny, but were routed and dispersed by the Exropeans
and Punjabees. Similar scenes were enacted at Lahore and Ferozepore.
From the Piejab we move down country to Bundelcund. The head-quarters of the 12th native infantry and the 14th irregular cavalry were stationed '
at Nowgong, and the left wing of each corps at Jhansie. At the latter place, the officers distrustful of their
men, had slept for some nights in a fort, and the ladies
were removed thither to reside. On the 5th of June,
Captain Dunlop and Ensign Taylor were shot dead
on the parade ground, and Lieutenant Campbell was
severely wounded, but escaped to the city fort. Lieutenant Turnbull climbed up into a tree, but was seen
from below, and brought down by a musket ball.
The other officers having seen through their telescopes
what was going on, closed the gate of the fort, shot
some of the troopers who were pursuing Lieutenant
Campbell, and then took 'him in. Having barricaded
the gates with stones, they were able to offer a determined resistance, even to the guns that were brought
to play upon them.
The besieged were fifty-five in all. Their provisions at length became exhausted, and two of the gates
were battered in. In this extremity, the only hope
appeared in accepting the promises, that were made,
of safety to their persons if they consented to lay
down their arms. -As soon as they were all outside




.


238            MUTINY AT NOWGONG.
the fort, the troopers closed in upon them, and tied
them in two rows, the males separate from the females. The men were first massacred, Captain Burgess taking the lead, his elbows tied behind his back,
and a prayer book in his hands. 'The women stood
with their babes in their arms, and the elder children
holding their gowns. Fortunately they were put to
death without any inhuman indtgnitles. The attack
upon the fort and the massacre of the Europeans were
instigated by a woman, the ranee of Jhansie, her object being to obtain possession of the.dstrict. She
rewarded the mutineers by giving them thirty-five
thousand rupees, two elephants, and five horses.
Tlhe mutiny at Nowgong commenced June 10th.
Several of the European officers were shot by their
men, but those who escaped immediate death fled
with their families, some on horseback and others on
foot. They were frequently assailed in their flight
by various bands of mutineers; some were murdered,
and others died of sunstroke or fatigue. After enduring inconceivable hardships for about two weeks,
a few remnants of the party reached places of safety
Scindia's contingent, after the usual assurances of
fidelity, mutinied on Sunday, the 14th of June. Eight
or ten officers were killed by the insurgents, and the
lives of all were in imminent jeopardy In the Nizam's dominions an unquiet spirit was known to exist
from an early period. The 3d cavalry regiment of
the contingent was the first to show a bad spirit, and,
as that was being laid, the 1st broke out into open
mutiny   The prompt arrival, however, of General
Woodburn's movable column speedily restored order.




MUTINY AT FUTTEGHUR.


239


A more serious affair took place at Futteghur, a
military station on the Ganges, near Furruckabad,
in Oude. The mutineers at this station were the 10th
N. I. Early on the morning of the 18th of June, they
broke open the jail and released the prisoners. The
Europeans entered the fort, where they bravely defended themselves against their besiegers until the
night of July 3d, when they escaped down the river
in boats. They were one hundred and twenty-six in
number, the largest part of whom were womet and
children. While on the river they were several times
attacked, and many of them were shot or driven from
their boats and drowned. On arriving at Bithoor
they were made prisoners, and conveyed to Cawnpore.
Here they were confined in the assembly rooms, until
the approach of General Havelock's little army, when
all were massacred by order of Nana Sahib, rajah of
Bithoor.
At Cawnpore, on the night of the 6th of June, the
cavalry mutinied and left, taking with them their arms
and two horses each. Early the next morning the
1st N. I. was reported to have gone, and between 8
and 9 o'clock the 53d N. I. went off, taking with them
the regimental treasure and colors, and as much ammunition as they could carry  That afternoon every
house was.burned; fires were seen in every direction.
Next morning a letter was received from the rajah of
Bithoor, who was supposed to be friendly to the English, saying that he meant to attack them. Soon after,
two guns opened from the north-west, andl musketry
from all directions. The number of guns increased
daily, and on the 11th the enemy had playing, night




240


SIEGE OF CAWNPORE.


and day, three mortars, two 24-pounders, three 18 -pounders, one or two 12-pounders, about the same
number of 9-pounders, and one 6-pounder.  On or
about the 12th of June, the insurgents, by firing, set
on fire the large barracks in which the women and
the wounded found shelter There was now no place
for them to go to but the trenches, where many of them
had to remain night and day. There was no shelter
for the men any where during the day; and from
this late five or six men daily were lost by sunstroke.
Such were the circumstances when Nana Sahib sent
a note to the commander of the garrison proposing
honorable terms of capitulation. On the following
day it was agreed that the besieged should give up
the government money, the guns and ammunition,
and that the insurgents should provide boats to convey the Ferlnghees to Allahabad unmolested. This
agreement was drawn up in writing, signed, sealed,
and ratified by a solemn oath by the Nana. Hostilities were then suspended (n both sides, and preparations were made by the British for the evacuation of
their untenable position.
Of the nine hundred individuals who suffered behind the earthen mound that formed their sole protection from the enemy's fire, upwards of three hundred were women and children; of military men,
there was nearly an equal number; of civilians, merchants, drummers, and others who did good service,
there were not more than one hundred and fifty; the
rest being. native servants, who took to flight soon
after the commencement of the siege.
On the morning of the 27th a number of carts,




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MASSACRE OF-EUROPEANS.


241


doolies, and elephants were sent to the intrenchment
by the Nana, to enable the women and children and
sick to proceed to the river side. The officers and
men were allowed to take their arms and ammunition
with them, and were escorted by nearly the whole of
the rebel army. It was about 8 o'clock, A. M., when
all reached the river side - a distance of about a mie
and a half. Those that embarked first managed to
let their boats go; thus three or four boats got off a
short distance, though deserted by their crews, but
the rest found difficulty in pushing them off the
banks, as the rebels had previously had them placed
as. high in the mud as possible, on purpose to cause
delay.
In the mean time the report of three guns was
heard from the Nana's camp, which was the signal
previously arranged for the mutineers to fire upon
and kill all the English; and accordingly the work
of destruction commenced. Some of the boats were
set on fire, and volley upon volley of musketry was
fired upon the fugitives, numbers of whom were killed
on the spot. The boats were then seized, and every
men that survived was put to the sword. The women
and children, most of whom were wounded, were
spared and brought to the Nana's camp.
The boat containing the general had pushed on
ahead when the firing began; "but," says a native
eyewitness of the terrible scene that ensued, "some
little way down the boat got stuck near the shore.
The infantry and guns came up and opened fire. The
sahibs returned the fire with their rifles from the boat,
and wounded several of the sepoys on the bank, who,
31




242


MASSACRE OF EUROPEANS.


therefore, drew off towards evening. At night came
a great rush of water in the river, which floated off
the sahibs' boat, and they passed down the river; but
owing to the storm and the dark night they only
proceeded three or four koss. In the mean time intelligence of the sahibs' defence 'had reached the
1nana, and he sent off that night three more companies, and surrounded the sahibs' boat, and so took
them and brought them back to Cawnpore. There
came out of that boat sixty sahibs, and twenty-five
mem sahibs (ladies), and four children. The Nana
then ordered the mem sahibs to be separated from
the srhibs, to be shot. The sahibs were seated on
the ground, and two companies placed themselves
over against them, with their muskets ready to fire.
Then said one of the mem sahibs, - the doctor's wife,
-' I will not leave my husband; if he must die, I
will die with him.' So she ran and sat down behind
her husband, clasping him round the waist. Directly
she said this, the other mem sahibs said,' We will also
die with our husbands;' and they all went and sat
down beside their husbands. Then their husbands
said, 'Go back,' but they would not. Whereupon
the Nana ordered his soldiers, and they, going in,
pulled them forcibly away, seizing them by the arm;
but they could not pull away the doctor's wife, who
there remained. Then, just as the sepoys were going
to fire, the padre (chaplain) called out to the Nana,
and requested leave to read prayers before they died.
The Nana granted it. The padre's bonds were unloosed so far as to enable him to take a small book
out of his pocket, from which he read. After the




MASSACRE OF WOMEN AND CHILDREN.


243


padre had read a few prayers, he shut the book, and
the sahibs shook hands all round. Then the sepoys
fired. One sahib rolled one way, one another, as they
sat; but they were not dead, only wounded; so they
went in and finished them off with swords."
On the 15th, the Bithoor miscreant gave orders to
put the women and clildllen to death. They were
ordered to come out of the assembly rooms in which
they were confined, but neither threats nor persuasions could induce them to do so, they laid hold of
each other by dozens, and clung so close that it was
impossible to separate themi or drag them out of the
building. The troopers, therefore, brought muskets,
and after firing a great many shots from the doors,
windows, &c., rushed in with swords and bayonets.
Some of the helpless creatures, in their agony, fell
down at the feet of their murderers, clasped their
legs, and begged them in the most pitiful manner to
spare them, but to no purpose. The fearful deed was
done, most deliberately and completely, in the midst
of the most dreadful sTrieks and cries of the victims.
There were between one hundred and forty and one
hundred and fifty souls, including children, and from
a little before sunset till dark was occupied in completing the dreadfil deed. The doors of the buildings were then locked for the night, and the murderers went to their homes.
Next morning it was found, on opening the doors,
that some ten or fifteen females, with a few of the
children, had managed to escape from death by falling and hiding under the murdered bodies of their
fellow-prisoners. Fresh orders were, therefore, sent




244


MUTINIES IN JULY.


to murder these also; but the survivors, not being
able to bear the idea of being cut down, rushed out
into the compound, and seeing a well there, threw
themselves into it without hesitation; thus putting a
period to lives which it was impossible for them to
save. The dead bodies of those murdered on the
preceding evening were then ordered to be thrown
into the same well.
July was rife with rebellion. On the first day of
the month mutinies occurred, at Indore and Mhow,
The 31st and 42d N. I. and the third irregular cavalry
also mutinied at Saugor. On the 7th, the 14th N. I.
mutinied at Ghelum, and the same day the 58th N. I.
were disarmed at Rawul Pindee after a slight resistance.
July 9th, at Sealcote, the 46th N. I. and the 9th
irregular cavalry massacred seven Europeans, released
three hundred and fifty prisoners in the jail, plun(lered the treasury, burned the bazaar, and blew up
the powder magazines. Their triumph, however, was
short, for while crossing the Ravee they were encountered by H. M.'s 52d and a Punjab force under General Nicholson, and almost totally annihilated.
On the 23d of July, the 12th irregular cavalry
mutinied at Segowlie, and killed their commandant,
Major Holmes, and his wife. At the same time, Dr.
Gardner and his wife and child were burned to death
in their own house. In the PunJab the 26th native
infantir, although disarmed, rose upon their officers,
killed Major Spencer, who was in command of-the
regiment, and then dispersed themselves over the
country   Many of them fell by the hands of the




BATTLE NEAR AGRA.


245


villagers, some were drowned, others starved to death,
and many more captured and executed.
Meanwhile Agra had been seriously imperilled by
the approach of thb Neemuch and Nusseerabad mutineers. The Kotah contingent, seven hundred strong,
horse, foot, and artillery, remained stanch till the 3d,
when they also went off in the night. At this time
there were between four and five thousand Christians
in the fort, a very large proportion of whom were
non-combatants.  On the morning of the 5th, the
enemy advanced to a village only five or six miles
distant, and it became evident that their further progress must be checked at any hazard. After "a sanguinary battle, in which the rebels lost five hundred
men, they made no further effort to molest the garrison. About this time the 50th and 52d regiments
of the Bengal army mutinied. The latter were routed
at Kuttingee by the Madras troops, under General
Miller, and one hundred and fifty of their number
slain. The spirit of disaffection at length reached
the Bombay army, and the 27th N. 1. mutinied at
Kolapore, and murdered three of their officers. At
Shikarpore and Hyderabad the artillerymen were
barely disarmed in time; and at Kurrachee the 21st
native infantry had conspired to rise at night and
murder every European in the station. The plot,
however, was fortunately discovered, and two companies of the 2d Bombay fusileers, supported by the
horse artillery, compelled the mutineers to lay down
their arms. In Bombay, at a little later period, some
sepoys of the 10th N. I. were detected in a similar conspiracy, and two of them were blown away from guns.




246


SCENE OF MASSACRE AT CAWNPORE.


When the news of the massacre of the Cawnpore
garrison became generally known, great numbers of
the natives flocked to the standard of Nana Sahib.
By the 10th of June, that monster found himself at
the head of from twelve thousand to fifteen thousand
armed miscreants, ready for any crime and eager for
plunder   On the 7th of July, 'Brigadier General
IIavelock left Allahabad with thirteen hundred European soldiers, and joined Major Renaud's advanced
column on the 12th. Their united forces consisted
of six hundred men of the 64th, six hundred of the
7th, five hundred of the 1st Madras fusileers, a company of royal artillery under Captain Maude, from
Ceylon, some twenty mounted volunteers, and a handful of irregular cavalry  In eight days they marched
one hundred and twenty-six miles, fought four actions
against overwhelming numbers, and took twenty-four
guns of various calibre, and that in the hottest and
most sultry month of an Indian summer. They had
recovered Cawnpore by superhuman exertions, but,
alas, they arrived in time only to avenge their murdered countrymen -too late to save them! The
floor of the shed in which the massacre took place
was still two inches deep in blood. Portions of dresses,
children's frocks, frills and socks, ladies' under-clothing,
boys' trousers, ladies' round hats, all thickly clotted
with blood, lay strewed about. Leaves of Bibles, and
qf a book entitled Preparation for Death, were scattered in all directions, mixed up with broken daguerreotype cases, back combs, and bunches of long hair
torn out by the roots. The wooden pillars in the shed
were hacked with sword cuts, in which stuck trcs:es
of female hair.




~\'
V
uMA M11i~nr1 i li( o
u  A   Mhammean Mlitar  Offier o   ighrank








PUNISHMENT OF REBELS.


247


The well in the same compound was a. still more
dreadful spectacle. Nearly two hundred women and
children hAd been thrown into it. Arms and legs
were protruding from the mouth of the well when
first discovered, but no time was 16st in covering it
in and building it. up as one large grave. The collector who gave the drder for the massacre was taken
prisoner on the 19th, and hanged from a bough of the
nearest tree.
General Neill, who now took the command at Cawnpore, says: "Whenever a rebel is caught, he is immediately tried, and unless he can prove a defence, he
is sentenced to be hanged at once; but the chief
rebels or ringleaders I make first clean up a certain
portion of the pool of blood, still two inches deep, in
the shed where the fearful murder and mutilation of
women and children took place. To touch blood is
most abhorrent to the high-caste natives; they think
by doing so they doom their souls t, perdition. Let
them think so. My object is to inflict a fearful punishment for a revolting, cowardly, barbarous deed, and
to strike terror into these rebels. The first I caught
was a subadar, or native officer, a high-caste Brahnin,
who tried to resist my order to clean up the very
blood he had helped to shed; but I made the provost
marshal do his duty, and a few lashes soon made the
miscreant accomplish his task. Whcntdone, he was
taken out and immediately hanged, and after death
buried in a ditch at the roadside. No one who has
witnessed the scenes of murder, mutilation, and massacre can ever listen to the word 'mercy,' as applied
to these fiends"




248


RELIEF OF LUCKNOW BY HAVELOCK.


On the 19th, General Havelock again resumed active operations, and Bithoor, Nana Sahib's palace and
stronghold, twelve miles distant, was occupied without resistance. Sixteen guns and a number of elephants and cametl were the prize of the victors.
After blowing up his powder magazine and setting
fire to his palace the troops returned to Cawnpore.
It had long been known that the native brigade at
Dinapore, consisting of the 7th, 8th, and 40th regiinents, was only kept in check by the presence of
II. M.'s 10th foot and a field battery of six guns.
General Lloyd, who commanded at that station,
adopted temporizing measures, and finally allowed
them to go off with all their arms, ammunition, and
accoutrements.
On the 25th of September, Lucknow was relieved
by General Havelock. In a few hours it would have
been too late. Two mines had been driven under
the chief works, and as soon as they were loaded and
sprung, would have placed the garrison at the mercy
of the rebels. On the following day the insurgents
were driven, after a stout resistance, from several intrenched positions in the city, and for the moment
'joyous congratulations were interchanged between
the survivors and their preservers. Upwards of four
hundred had fallen; and among the slain were General Neill, Major Cooper commanding the artillery,
and four other officers. It was impossible to march
back to Cawnpore with more than one thousand women and children, and sick or wounded men. The
enemy was fifty thousand strong; and there was no
means of conveyance. Under these circumstances




ARRIVAL OF SIR COLIN CAMPBELL.


249


there was no alternative but patiently to await the
arrival of reenforcements. This band of heroes held
out with astonishing bravery and skill for two months,
when Sir Colin Campbell, who had been sent firon
England as commander-in-chief, arriving with succors.
succeeded in safely withdrawing the garrison. Havclock's work was now done; but his reward was not
to be enjoyed on earth. On the day of this relief,
wearied and worn with sickness, this truly Christian
soldier breathed his last.
About three miles from Lucknow was the country
seat of the princes of Oude. It was called the Alumbagh, or karden of Beauty, and consisted of a palace
and other extensive buildings in the midst of a beautiful garden and park, the whole being surrounded
by a wall with strongly fortified towers at the.angles.
In this enclosure, which was capable of'being converted into a formidable stronghold, Sir Colin Cpmpbell, on retiring from Lucknow with the relieved garrison and the women, left Sir James Outram with a
strong division of British troops to serve as a nucleus
for future operations in Oude.
While rebellion, treachery, and murder were thus
stalking' throughout the fairest provinces of Hindustan, the little army of observation steadfastly held its
ground before Delhi. The month of July set in with
heavy rains, which caused much inconvenience to (he
English. Until the middle of August, the mutineers
occasionally sallied forth from behind their walls, but
generally failed to do much harm. About that time
Brigadier Nicholson arrived in camp with his movable column of one thousand Europeans and fourteen
32




250


REENFORCEMENTS AT DELHI.


hundred Sikhs, and reported the approach of a heavy
siege train from Ferozepore.  This welcome reinforcement raised the numerical force of the British
army to nine thousand seven hundred fighting men,
of whom four thousand six hundred were English.
Information was received that a force of the enemy,
to the number of seven thousand of all arms, with
elghteen guns, had' marched from Delhi to cut off
supplies from the English camp. A movable column,
under the command of General Nicholson, was ordered to march on the 25th instant, at 4 A. M., to
check this movement. This.column consisted of
about one thousand Europeans and two thousand native troops. The mutineers were dispersed, leaving
upon the field thirteen guns and large stores of ammunition. On the morning of the 26th the mutineers
made an attack on the outposts in a desultory mannel, but were much cut up by grape from the centre
b:attery  This was their last attempt to molest the
besiegers in the month of August.
On the morning of the 4th of September, the siege
train of thirty to forty heavy guns, mortars, and howitzers, with vast supplies of ammunition, arrived in
camp, escorttl by a wing of H. M.'s 8th, two companies
of the 61st, and a wing of the 1st Belooch battalion.
Two days later came two hundred of the 60th rifles
ain one hundred artillery recruits from Meerut, with
forty-five troopers of the 9th lancers.  On the 7th
arrived the 4th Punjab infantry, and on the 8th the
Jheerd rajah's levies and the Cashrerian Dograhs.
The batteries were now pushed forward with the utmost resolution and rapidity, and on the 11th nine




A:,::4=0 ' A.-72
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FI1


View ot Delhli from tue iRiver, showing the King's lae


Jace.








THE STORMNG OF DELHI.


251


24-pounders opened upon the Cashmere bastion and
adjacent curtain. The other batteries followed in
quick succession, and by the evening of the 13th two
breaches were declared practicable by escalade near
the Cashmere and Water bastions.
At daybreak, on the 14th of September, 1857, the
troops moved out to the assault. One column, consisting of the Cashmere levies and Ghoorkas, under
Major Reid, attacked the Kishengunge and Pahareepore suburbs, but were repulsed with considerable
loss. The object, however, was gained of making a
diversion. The other attacks were all completely suecessful. The first column, under Brigadier Nicholson,
stormed the Cashmere bastion, occupied the main
guard, and advanced towards the Lahore gate, wien
their heroic leader fell mortally wounded. At the
same moment the second column, under Brigadier
Jones, scaled the breach at the Water bastion, and
gave the hand to the third column, under Colonel
Campbell, which had entered through the Cashmere
gate that had been blown open by a party under
Lieutenants Home and Salkeld. The three columns
uniting, now advanced into the city, and before nightfall were in possession of the whole line of works
from the Water bastion to the Cabul gate. The following day was occupied in securing this position and
in battering the magazine, in which a breach was
effected that same evening. At daybreak of the 16th
a detachment of the 61st sprang forward with such
impetuosity that the artillerymen dropped their
* lighted,portfires and fled without discharging a single
gun; six heavy pieces of artillery, loaded with grape,




252     TERMINATION OF THE DYNASTY OF TIMOUR.


commanded the breach. On the following morning
the Bank and its extensive grounds, formerly the
residence of the Begum Sumroo and her adopted
son the unhappy Dyce Sombre, fell into the possession of the British, and enabled them to bring
their guns to bear upon the bridge of boats and the
palace.
On the same day the Jummq Musjid was stormed,
and the adjutant general of the army reported to
government the capture of two hundred and six
pieces of artillery, besides enormous quantities of
shot, shell, percussion caps, and other warlike mater'iel.
But this prize had not lightly.been won. Eight officers, one hundred and sixty-two rank and file, and
one hundred and three native soldiers had been killed;
fifty-two officers, five hundred and ten rank and file,
and three hundred and ten natives had been wounded.
One third of the entire storming party had been rendered unfit for service; but the survivors were sufficient to complete the occupation of the city and suburbs by the evening of the 20th. The king and his
sons fled to Hoomayoon's tomb, and were there discovered and seized by Captain Hodson of the Guides.
The old monarch, in pity to his ninety years and
hoary hair, was spared, together with the Begum
Zenat Mehal; but his two sons and his grandson were
led.out and shot, and their bodies exposed in the
Kotwalee, or mayor's court. Thus has terminated
the dynasty of Timour. Unjust, sensual, and oppres* sive in their days of power and grandeur, that line
of monarchs has passed away from the world under *
circumstances of the most retributive degradation.




II


I,


I


i I


/


K


I


Baber, the Founder of the Great Mogul Empire.








MUTINY AT JUBBULPORE.


203


In the palace of the Great Mogul, in that fanous
Dewan-i-Khas, famous throughout the world for the
vainglorious inscription," If paradise be on the face of the earth,
He* it is, here it is, here it is," —
in that once resplendent Hall o Audience, the Feringhee conqueror drained a goblet to the health of
Queen Victoria, and thousands of triumphant voices
shouted, "C God save the Queen!"
On the 23d of September two columns of troops
left Delhi in different directions in pursuit of the insurgents, who Cwere ravaging the country and revenging their defeat by rapine and murder. Wherever
found they were routed with great slaughter, and a
general action fought at Agra, on the 10th of October, resulted in their total defeat and the complete
restoration for a time of British influence in that section of country
Some appearance of mystery in the conduct of
several of the influential, inhabitants of Jubbulpore
exciting suspicion of impending evil, it was ascertained that the raiah of Gond, his son, and some
sepoys of the 52d regiment, had made arrangements
to murder the European residents and plunder the
treasury and city  The conspirators were arrested,
tried, and found guilty, and on the 18th of September were executed.    Thoulrh measures were
taken to conciliate the regiment, it left the cntonment the night of the execution. On the 27th, it
*




254


CONDITION OF RAJPUTANA.


*      I
was attacked by a detachment from the Madras N. I.,
near Kuttungee; one hundred and twenty men were
slain, and the remainder dispersed.
The second week in October a plot was discovered
among the sepoys of the marine battalion stationed
at Bombay, having for its object tht extermination
of the Europeans and the plunder of the city. The
ringleaders were trred, convicted, and shot from
cannon.
The condition of Rajputana was far from satisfactory, and for a considerable time the town of Neemuch appeared to be one of the centres around which
the rebels gathered. Mundisore, about twenty-four
miles from Neemuch, had revolted from the rule of
Scindia, and was fortified by the rebels. Nimbhara,
sixteen miles from Neemuch, was also in the possession of the rebels, and on the 20th of October, an
English force arrived there and demanded a surrender of arms. The demand being disregarded, a
sharp conflict ensued, but during the night the
enemy deserted their fort and fled.
At Kurrachee, the chief port of Scinde, a design of
the 21st regiment of Bombay N. I. to revolt and
massacre the Europeans was happily frustrated, and
the ringleaders were executed on the 17th of
September.
Two companies of the 32d regiment N. I., stationed
at Deoghur, mutinied on the 9th of October, aid
murdered one of their officers, Lieutenant Cooper.
The remainder of the regiment soon followed the example of their comrades.
On the 15th, the political agent at Kotalt a fron



CENTRAL INDIA - MEHIDPORE.


255


tier town of importance in the territory of Scindia,
received intelligence that two of the maharajah's
regiments had mutinied; and soon the mutineers
attacked his residence, and murdered him and his two
sons, the only members of his family then with him.
By the last of October the whole of the Rohilcund
territory was m the hands of the leaders of the revot,
who, growing bold by their-success, despatched a force
of five thoAsand men to blockade the passes that lead
to Mynee Tal. Fortunately, the design was frustrated
by the prompt action of a body of the 8th irregular
cavalry, who drove them from the positions they had
taken, and compelled them to a hasty retreat.
In Central India anarchy now prevailed throughout almost every district. On the 27th of October,
a small force under Colonel Cotton fell in with a
division of mutineers at Futtehpore Sikree, and destroyed nearly the whole of them. On the 31st, the
same officer reached Muttra, after cutting to pieces one
hundred and fifty of the rebels at the village of Begree on his way. On the 30th, the town of Dhar was
captured by Brigadier Stuart's column, who found in
the fort between thirty and forty lacs of rupees.
On the 8th of November; force of five thousand
Rohillas, under Heera Sing, attacked Mehidpore, which
was defended by the Malwa contingent. The fight
lasted nearly eight hours, when the enemy were about
to retire with the loss of their guns. At this moment,
the Mussulmen portion of the contingent raised the cry
of" dheen!" and joined the rebels -thus turning the
scale in the very grasp of victory. The success thus
obtained was not of long duration. On the 13th, the




256


DEFECTION OF SCINDIA'S TROOPS.


force under Brigadier Stuart fell in with the victori.
ous rebels, routed them with great loss, and recaptured
the guns and stores taken from the Malwa contingent.
From the time of the defection of a part of the
Gwalior contingent in June, 1857, nothing but the
nost strenuous exertions on the part of Scindia kept
the disaffected portion of the remainder from joining
the rebel force at Delhi.' At length the mutineers
of Holkar's contingent, from Indore, arrived in the
vicinity of Gwalior. Their influence upon the troops
of Scindia soon became apparent, and on the 5th of
September a considerable body of them deserted.
Two days afterwards the native officers announced
to the maharajah the determination of the remaining
force to join their brethren against the English,
demanding arrears of pay and food, and conveyance
either to Agra or Cawnpore. To their demands
Scindia returned an immediate refusal, and the troops
returned, for a time, to their duty. On the 15th af
October, however, they, with a number of Mahrattas,
rose in open mutiny and marched from their cantonments. On the 21st of November, a body of these
rebels, with a reenforcement from Banda, amounting in
all to twenty thousand men, commenced crossing the
river preparatory to an attack upon Cawnpore, now
under command of General Windham. On the 26th
he marched with thirteen hundred men to meet the
enemy, who, on the following day, commenced a
spirited attack upon him. They penetrated the town,
by stratagem, and so great was the discomfiture of the
English, that, on being ordered to retire to the fort,
they left behind them five hundred tents, the mess



CAWNPORE TAKEN AND RETAKEN.


257


plate of four regiments, and private property to the
amount of ~50,000. On the 28th, Windham's forces
were divided into four sections, and by the time they
had taken the places assigned them the enemy came
on in great strength, having been joined by a force
led by Nana Sahib in person, and a third, commanded
by his brother. A severe struggle ensued, and the
English fought bravely; but at night the enemy revelled as victors in the city of Cawnpore.
The commander in chief, while on the way from
Lucknow with the rescued garrison and' families,
received intelligence from Cawnpore which induced
him to press forward to that place in advance of the
convoy He reached the intrenchment on the evening
of the 28th, and at once assumed the command. On
the 6th of December, with an army of eight thousand
opposed to twenty-five thousand of the enemy, he
commenced an attack. By one o'clock in the afternoon their camp was reached and taken possession of,
and the rout of the rebel army became complete along
the Calpee road. The wings of the rebel forces were
subsequently destroyed, and they fled during the
night in every direction.
A body of mutineers who had concentrated at Jeerum for the purpose of attacking the garrison at Neemuch, were, on the 24th of October, dispersed by the
English. On the 8th of November, Neemuch was besieged by rebels from Mundisore, and remained in a
state of siege until the 20th, when the enemy were
forced -to retire, and on,the 25th they evacuated
Mundisore.,
Crossing from the north-west to the south-east,
v          33




258


ARRIVAL OF TROOPS FROM NEPAUL.


extremity of Bengal, we find that on the 18th of
November a part of the 34th regiment N. I. at Chittagong rose upon their officers, plundered the treasury, liberated the prisoners in the jail, and fired
tile cantonments. The European residents escaped
without injury. When intelligence of the outbreak
at Chittagong reached Dacca, measures were taken
to disarm the native troops at that place. Part of
tlhem submitted without resistance, and the remainder
were put to flight. Many of these proceeded to
Jelpigoree, the head-quarters of their regiment, where
they persuaded their comrades to join them. They
were pursued and attacked by British troops, who
were, however, obliged to retire defeated.
On the 21st of December, Jung Bahadoor, commander-in-chief of Nepaul, arrived at Segowlie with
eleven thousand Ghoorkas, for the assistance of the
English. Their first attack upon the enemy was on
the 6th of January, 1858, at Goruckpore, and resulted
in the entire clearance of the Goruckpore district.
Jung Bahadoor is prepossessing in personal appearance, and dresses magnificently. At his first interview
with the English he wore a dress valued at ~60,000.
His coat consisted of the skin of a wild animal, richly
trimmed with head bands of pure gold; his girdle was
studded with precious stones, and his trousers were
of fine cloth of gold. Upon his turban was a row of
rubies, extending entirely round the head, then emeralds; and in front, a broad plate of pure, large
diamonds, with a large, waving plume.
On the 26th of December, Colonel Rowcroft, with
eleven hundred men, of whom only one hundred and




PROCEEDINGS AT LUCKNOW.


259


sixty were Europeans, attacked five thousand of the
enemy at Sohunpore, end after a sharp encounter
drove them across the river.
On the 4th of January, 1858, Sir Colin Campbell,
having put Cawnpore in a state of defence, marched
upon Futteghur, but found it had already been abandoned by the enemy. On the following day he took
possession of Furruckabad, its recreant occupants
having likewise fled.
The province of Rohilcund still continued disorderly, and on the 10th of February, Colonel M'Causland, with twelve hundred native troops, attacked a
body of rebels near Bareilly and routed them, capturing three guns and killing and wounding upwards of
five hundred men.
Sir James Outram, who had been left by Sir Colin
Campbell in charge of the Alumbagh, near Lucknow,
hearing that five thousand rebels had collected at
Guille-for the purpose of intercepting his communication with Cawnpore, attacked them on the 22d of December, and drove them from their position, with a
loss of one hundred and fifty killed, the English loss
being only three. On the 12th of January, thirty
thousand of the enemy attacked the Alumbagh, and
were repulsed with a loss of four hundred killed.
The whole of the casualties on the British side was
six wounded. On the 16th, the enemy again appeared before the Alumbagh, and on this occasion
was led by a fanatic, disguised to represent the
monkey-god Huneman. They were repulsed with
considerable loss, and Huneman's representative was
taken prisoner. The loss of the British was again




260


ATTACKS UPON THE ALUMBAGH.


trifling, a circumstance attributable, in part, to the
power of the Enfield rifle, which can be fired many
times faster than the muskets used by the enemy.
It was estimated that the enemy had at this time
in Lucknow, fighting men to thee number of orne
hundred thousand, with from 80 to 100 guns, and it
was a matter of doubt whether it was expedient
first to attack this place, or to clear Rohilcund of the
bands of mutineers with which it was still overrun.
For various reasons, it was resolved to leave the
Alumbagh well garrisoned, and pursue the latter
course. While the greater part of the English troops,
under Sir Colin Campbell, were in motion towards the
frontier, a body of the rebel army, amounting to twenty thousand men, just before daybreak on the 21st of
February approached the Alumbagh, and Sir James
Outram with his forces advanced to meet them. The
enemy were routed and pursued by cavalry and horse
artillery, and their loss amounted to upwards, of five
thousand men, while the English had none killed and
only six wounded. On the 25th, the enemy made
another attack, and were repulsed. From this time
to the first week in March they remained quiet in
Lucknow, which had been in their possession since
July of the preceding year.
On the night of the 26th of February, it was announced in orders that the greater part of the troops
stationed around Cawnpore were to march for the capture of Lucknow at daybreak on the following morning.
X Consequently," says an eye and ear witness of the
scene, "soon after midnight commenced a tumult
in camp, the like of which I never heard beftre; first




STORMING OF LUCKNOW.


261


began a loud tapping, as if an army of gigantic woodpeckers were attacking us. This was caused by the,elassies, or tent men, loosening the tent-pegs, so that
they might be drawn easily from the ground when the
* word 'to march' was given. Then followed a most
hideous grumbling, growling, roaring noise, as if many
thousands of aldermen were choking all at once, only
that it was kept up for hours; that was caused by
the camels objecting to the placement of even the
smallest article on their backs, and continuing their
opposition till they stalked off with their loads. Then
came the trumpeting of elephants, the squeaking of
bullock-cart wheels, the hum and buzz of thousands
of voices and at last, the first bugle call, which announced that the time for turning out had arrived.
Daylight was still etriving with the moonlight for the
mastery, and casting a sort of neutral tint over the
camping-ground, on which blazed the flames of many
watch-fires, when the heads of our columns began to
cross the bridge of boats at Cawnpore."
The troops from Cawnpore arrived in the immediate vicinity of Lucknow on the 1st of March, and
after some unimportant encounters, Sir James Outram, on the 11th, stormed the Queen's palace; on the
14th, the Imaumbarra, a formidable stronghold, was
breached and stormed, and the storming columns pursued their advantage so closely, that they entered
the Kaiserbagh with the flying enemy, and after a
slight resistance, obtained possession of it. The loss
of this palace so disheartened the enemy, that they
seemed to abandon all idea of farther resistance; and
in spite of eflorts to the contrary, many thousands




629


JHANSIE TAKEN BY ASSAULT.


of them escaped during the night. By midnight of
the 16th, the whole of the city along the river's bank
was in the hands of the British, and it was computed
that up to this time three thousand of the enemy
had fallen. On the 19th, they were driven from their
last position, the Moosabagh, scattering themselves
Iln large numbers over the adjacent districts, and
onl the 21st, the citizens of Lucknow were invited to
re t urIn.
With the conquest of Lucknow the necessity for
aid from Jung Bahadoor seems to have ceased, and
thlt Ghoorkas immediately commenced their homew-1 rd march.
On the 20th of March, Sir Hugh Rose arrited with
lis forces before Jhansie, which will be recollected as
the place where a large number of Europeans were
il:assacred in June, 1857. The town was held by
twelve thousand insurgents, under the ranee in person, a woman of indomitable spirit and extreme cunnnlg. While the siege was in progress, intelligence
reached Sir Hugh that a large rebel force, commanded
by Tantia Topee, a relative of Nana Sahib, and his principal agent in seducing the Gwalior contingent from
its fealty, was on the way, with twenty thousand men,
to relieve the city A portion of the besieging army
advanced to meet him, and he was put to flight, with
the loss of fifteen hundred men, besides the whole of
his guns, eighteen in number. On the 3d of April,
the city was taken by assault, but the ranee sue.
ceeded in making her escape. More than four thousand of the enemy were slain.
As soon as arrangements could be made, Sir Hugh




CAPTURE OF CALPEE AND BAREILLY.


263


Rose marched for Calpee, in pursuit of the ranee.
Information having reached him that she, with Tantia
Topee, had collected a large force at Konch to intercept his.progress, he made a flank movement upon
that place;which he stormed, and in less than an hour
it was in his hands. On the 16th of May, he arrived
at Copee, with two thousand troops; and on the 22d,
opened fire upon the place. After a few shots, the
enemy retired, leaving him in possession. About the
same time, Kotah was assaulted and captured by General Roberts, the enemy, to the number of six thousand, fleeing in all directions.
It being known that the greater portion of the
rebel army at Lucknow had fled into Rohilcund, where
they had congregalted to the number of about twenty
six.thousand, the principal portion of them being in
and around Bareilly, the attention of the commander-inchief was now directed to that quarter. Bareilly was
attacked by the concentrated forces of the English, on
the 5th of May, and, with trifling loss on their part,
taken possession of on the 7th. On the 18th, a force
under the command of Sir Colin Campbell had an
encounter with a large body of the enemy which
had taken possession of Shahjehanpore, and soon
drove them off the field. On the 13th of June, Sir
Hope Grant, with five thousand men, defeated sixteen
thousand of the enemy at Nuwabgunge. The loss of
the former in killed and wounded was one thousand
men, and of the latter thirty-six killed and sixty-two
wounded.
On the 1st of June it was reported that the rebels,
driven from Calpee, were approaching Gwalior, Scin.




264 CAPTURE OF GWALIOR -THE RANEE OF JHANSIE.
dia's capital, where there remained with him six
thousand disaffected troops and a body-guard of six
hundred cavalry. The enemy, which was under command 5f Tantia Topee and the ranee of Jhaxqie, consisted of four thousand cavalry and seven thousand
infantry Scindia met them about two miles from the
cantonment. His guns were soon taken, and thah all
his troops, with the exception of the body-guard,
either fled or joined thq enemy. Scindia fled to
Agra, and the enemy immediately took possession
of his capital.
Sir Hugh Rose, upon hearing of the state of affairs
at Gwalior, hastened with a force for its recovery;
and on the 20th, after some hard fighting, it was
occupied by British troops. The' ranee of Jhansie
was killed, either by a bullet or a splinter of a shell.
This extraordinary woman, whose age did pot exceed
twenty years, was in the dress of a mounted officer,
superintending the movements of the cavalry on tIh
field, and sharing all the dangers of the struggle
when struck down. Her body was surrounded by
her guard, while a pile was raised, and it was then
burned upon the scene of her daring, to prevent its
being profaned by the touch of the Feringhees, whom
she so mortally hated. To dispose of the fugitives
before they should have time to collect together ind
arrange further plans of mischief, Brigadier, Napier
was despatched with a flying column of cavalry and
horse artillery in pursuit, and great numbers of them
were destroyed.
The subjugation of Gwalior, which was of great importance to the English, was accomplished just before




THE EAST INDIA COMPANY EXTINCT.


2G5


the rainy season compelled the armies to suspend active military operations. At this time Tantia Topee
was still at large, and the whereabouts of Nana Sahib
unknown. The rebels in Lower Bengal were creating
considerable trouble: Oude, the hotbed of the rebellion was, with the exception of its capital, unsubdued;
but the country comprising Rohilcund and Delhi, the
original seat of the rebellion, was now tranquil and
well-controlled. Henceforth, for a short time,.thls war
may be regarded rather as a succession of conflicts
with wandering and disorganized bands of rebels than
as engagements with regular armies.
With the commencement of the cold season indications of movements preparatory to the campaign
by which the final subjugation of the discontented
millions of Oude was to be effebted became visible.
Within the. last few weeks the ranks of the rebels
had been marvellously recruited, and the British had
received large reenforcements from home.
On the 19th of October, a force under General
Mitchell overtook a strong body under Tantia Topee,
at Scindwa, and put them to flight. This chief continued to flee before the English, and on the 31st
was driven across the Nerbudda.
It being considered that the continuance of political
and territorial power in the hands of a purely commercial institution could no longer be conceded with
a due regard to the safety of British power in the
East, on the 2d day of August, 1858, the East India
Company was declared extinct; and on the morning
of No.vember 1st, proclamation was made throughout
India that Queen Victoria was its actual ruler. She
34




266


PROCLAMATION OF QUEEN VICTORIA.


immediately issued a proclamation, declaring that the
claims of retributive justice had ceased at the bidding
of mercy, and that for all insurrectionary crime, short
of absolute and wanton blood-guiltiness, forgiveness
was freely offered to all the erring subjects of the
nmjesty of England. As a token of her appreciation
of the services of Sir Colin Campbell, the queen raised
him to the dignity of the peerage, by the title of
Baron Cly le of Clydesdale.
On the 2(I of November, the time for active service
having arrived, the commander-in-chief left his quarters for the camp at Beylah, and immediately upon
arriving there issued a conciliatory proclamation to
the inhabitants of Oude. Instructions were despatched
to the advancing columns to avoid all unnecessary
collision with the enemy until sufficient time had
elapsed to show the effects of the proposed amnesty.
By some mischance, the messenger despatched to
Brigadier Wetherall did not meet him until the
dreaded evil had occurred. On the 3d of November, Rampore, an important position, was attacked by
him, and the enemy, about four thousand in number,
driven from it with a loss of five hundred men.
On the 15th, the troops under Lord Clyde encamped
near Shunkerpore, and sent a copy of the queen's
proclamation to the rebel chief, Bainie Madhoo, who,
rather than accept its conditions, fled, leaving his
boasted stronghold without firing a shot in its defence.
Orders were immediately given to pursue him, and
he was overtaken at Dhoondia Kera, but refusing to
accept the terms which were offered, he was again
put to flight. The enemy being thus routed from his




MOVEMENTS OF TANTIA TOPEE.


267


position, Lord Clyde thought it desirable to revisit
Lucknow, which he reached on the 28th of November.
The chief interest of the war at this time seemed
to centre in the movements of Tantia Topee. After
a wearisome pursuit, he was overtaken on the 25th of
November, at Rajpore, and compelled to retreat across
the Nerbudda into Guzerat. He was again overtaken
at Chota Oodeypore, and put to flight. On the 5th
of December, a large body of'rebels, under Feroze
Shah, one of the princes of Delhi, crossed the Ganges
between Cawnpore and Kanouj. This chief resolved
to make a dash into the Doab, and effect a junction
with Tantia Topee, in Central India. He was overtaken at Runnode by Brigadier Napier, and pursued
with great slaughter.
By the middle of December the effect of the
amnesty had become strikingly manifest, and the
submission of chiefs and sepoys was of daily occurrence.         0
On the 17th, the commander-in-chief arrived at
Bareitch, the head-quarters of the begum of Oude
and Bainie Madhoo, rajah of Shunkerjore, and after
driving in the enemy's pickets, entered the city on
the 20th. On the following day the enemy evacuated their intrenchments at Nanparah, near Bareitch,
and fled. They were pursued and overtaken on the
26th, at Mujidiah, and again put to flight. On the
30th, it was reported that Nana Sahib, Bainie Madhoo,
and some thousands of sepoys had assembled near
Bankee, and Lord Clyde immediately marched in
pursuit of them. The next morning a severe conflict ensued, and the enemy were driven over




268


THE REBELS SEEK SHELTER IN NEPAUL.


the river Raptee, in which many found a watery
grave.
Tantia Topee, who had shown no intention of
availing himself of the offered amnesty, after long
eluding the pursuit of the English, was overtaken by
them at Pertabghur on the 24th of December, and
being overpowered by their superior numbers, made
a rapid retreat in the direction of the river Chumbul.
He was pursued as far as Biewa, where he took
refuge in a jungle.
As there were no longer any rebel forces in Oude
worthy the name of an army, the most important
of the rebels, including Nana Sahib and the begum,
and the bulk of the insurgent forces yet in arms
having sought sheWr in Nepaul, the military operations in that country may be said to have ceased with
the affair on the Raptee. On the 8th of January, the
camp of the commander-in-chief was struck, and a
march for Lucknow commenced Shortly after his
return, he was applied to by Jung Bahadoor for
assistance in reducing the rebels w.thin his territories,
and immediately despatched Brigadier Horsford to
enter Nepaul and render the required assistance.
Tantia Topee continued at the commencement of
1859, as he had done for months previously, to harass
the troops in quest of him by continual forced marches
and inevitable disappointments. After crossing the
Chumbul, on the 8th of January he opened communications with Feroze Shah, and ultimately joined
forces with him. They were overtaken, January
16th, by English troops, at Dhoosa, and maintained
their ground for a short time, but were at length




EXECUTION OF TANTIA TOPEE.


269


driven off, with a loss of three hundred men. They
were next overtaken at Seekur, and put to flight,
with a loss of one hundred men. For a time the
movements of Tantia Topee were hidden, but he was
at length heard of at Narwar, where he joined his
force with that of Maun Sing, rajah of Powrie, a
fortress near Jhansie.
By the last of February, the suppression of the
revolt was looked upon as a fact accomplished, and
the movement of troops commenced from the disturbed provinces to permanent quarters, or en route to
the presidencies from which they had been collected.
While by the successful operations of British troops,
the last fires of rebellion in Central India were being
trampled out, the borders of Nepaul still continued
the scene of a desultory 'warfare, and the outlets
from that territory were to be carefully watched, to
prevent the possibility of any portion of the rebels,
with the begum or' Nana Sahib, crossing back into
Oude.
On the 7th of April, Tantia Topee was captured
at Parone, by a force under Colonel Meade, upon the
treacherous information of his late confederate, Maun
Sing. He was tried by a court-martial on the 15th,
and executed on the 18th. Revolting as were his
crimes, he attempted neither palliation nor extenuation.  tern and relentless to the last, he yielded up
his life without a murmur, betraying as little emotion
upon the scaffold as he probably did at the well at
Cawnpore, filled with murdered women and children.
He denied having taken any part in the massacre,
but it is known that he commanded at the time one
of the divisions of Nana Sahib's army.




270


THE QUEEN'S PROCLAMATION.


That part of.the queen's proclamation which related to the inviolability of Indian rigits, was in
many cases ignorantly, or perhaps intentionally, misunderstood by the natives; and especially so were
the clauses in which her majesty declared that "none
shall be in anywise favored, none molested or disquieted, by reason of their religious faith or observances;" and that, "generally in framing and administering the law, due regard shall be paid to the
ancient rights, usages, and customs of India." These
clauses, which bear an obvious and unmistakable
meaning in the original language of the proclamation,
were by the process of incorrect translation into the
vn.rious languages of the races of India, sought to be
rendered subservient to the purpose of carrying out
native religious prejudices to a very great extent,
and were held to justify the maintenance of many
absurd concessions'to native intolerance and the most
aggressive customs, by virtue of which one class of
society justified a violent interference with the rights
of another, or of the public in general. The following, selected from many similar occurrences, will
serve as an illustration:
In former times, when caste prejudices were in
their full vigor in Travancore, the man or woman
who had the misfortune to be of an inferior order in
regard to birth, was scarcely recognized by tbe proud
and exclusive Nairs, as forming part of the human
species; and to such a height did their arrogance
extend, as to declare it a serious offence for females
of the Shan/r caste to appear in public with any
covering above the waist, having the whole of the




PREJUDICES RESPECTING CASTE.


271


upper part of the body perfectly nude, as an indication of their inferiority. The practice had, however,
under the moralizing influence of Christianity, gradually fallen into disuse; and the Shanar people,
awakening to a sense of the decencies of life, and
especially such of them as came under the spiritual
direction of the missionaries, were led to assume an
attire consistent with feminine delicacy  This improved state of things continued for a considerable
time, and gradually extended to females who were
not members of the Christian church.
At length some of the higher class of native society
began to look with jealousy upon the change, which
they deemed an insolent invasion of their exclusive
privileges, and the proclamation of Queen Victoria
being construed as restoring to them the full possession of all caste privileges, they at once fell back
upon the restrictions with regard to dress above
alluded to, and insisted that the Shan~r women should
revert, to their original semi-nakedness, as the degrading distinction of their caste. The dewan of
Travancore adopted the views of the Nairs generally
in this respect, and issued an order for reviving the
obsolete practice, and compelling Christian wives and
mothers, as well as others, to expose'their persons
to the gaze of the public. The Christian women
appealed to the missionaries, who, very properly, encouraged them to disobey the order, and refused to
allow their congregation to submit to an observance
so repugnant to delicacy. The result of this opposition to the authority of the dewan and theorigid
prejudices of caste was a terrible riot, in the course




320 — ENTIRE NUMBER OF PAGES, INCLUDING ENGRAVINGS.
of which the resident's bungalow and the Protestant
church were burned down, and the houses of the missionaries were materially injured. All the persons
connected with the mission fled for safety to Travandrum, the chief town of the district, and threw
themselves upon the protection of General Cullen,
the British resident at Travancore.
In reply to the complaints of the Shiners, that
their women had been beaten, and the clothes torn
from them, the general told them, "that as their
Christian women had violated the Shin6r custom of
exposing the upper part of their bodies, and had so
far unjustifiably adopted the Sudra costume, they had
only themselves to blame, and must take the consequencecs." He, however, ordered a detachment of
the Nair brigade to escort them back to their homes,
or to the ruins of them; and the dewan, Madhava
Row, was required to enforce measures for the reestablishment of order.
By a royal proclamation, issued on the 12th day
of April, 1859, the 1st day of May was observed
throughout England, Scotland, and Wales as a day
of Thanksgiving for the success of British arms
in India, and the restoration of law and order in that
portion of tle British empire.




















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