Part 1

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Transcriber's Note: For this text version, t with a dot underneath is represented by [t.] as in "ba[t.]h".

THE

HINDOOS AS THEY ARE

A DESCRIPTION OF THE MANNERS, CUSTOMS

AND

INNER LIFE OF HINDOO SOCIETY

IN BENGAL.

BY

SHIB CHUNDER BOSE.

WITH A PREFATORY NOTE BY

THE REV. W. HASTIE, B. D.,

PRINCIPAL OF THE GENERAL ASSEMBLY'S INSTITUTION, CALCUTTA.

London:

EDWARD STANFORD, 55, CHARING CROSS.

Calcutta:

W. NEWMAN & Co., 3, DALHOUSIE SQUARE.

1881.

PRINTED BY W. NEWMAN AND CO., AT THE CAXTON PRESS, 1, MISSION ROW, CALCUTTA.

[_The Right of Translation and Reproduction is reserved._]

CONTENTS.

_Page._

PREFATORY NOTE. i

INTRODUCTION. iii

I. THE HINDOO HOUSEHOLD 1

II. THE BIRTH OF A HINDOO 22

III. THE HINDOO SCHOOL-BOY 30

IV. VOWS OF HINDOO GIRLS 35

V. MARRIAGE CEREMONIES 41

VI. THE BROTHER FESTIVAL 90

VII. THE SON-IN-LAW FESTIVAL 92

VIII. THE DOORGA POOJAH FESTIVAL 93

IX. THE KALI POOJAH FESTIVAL 136

X. THE SARASWATI POOJAH 151

XI. THE FESTIVAL OF CAKES 155

XII. THE HOLI FESTIVAL 159

XIII. CASTE 165

XIV. A BRAHMIN 180

XV. THE BENGALEE BABOO 191

XVI. THE KOBIRAJ, OR NATIVE PHYSICIAN 209

XVII. HINDOO FEMALES 216

XVIII. POLYGAMY 227

XIX. HINDOO WIDOWS 237

XX. SICKNESS, DEATH, AND SHRAD OR FUNERAL CEREMONIES 246

XXI. SUTTEE, OR THE IMMOLATION OF HINDOO WIDOWS 272

XXII. THE ADMIRED STORY OF SABITRI BRATA, OR THE WONDERFUL TRIUMPH OF EXALTED CHASTITY 280

APPENDIX 293

ERRATA.

Page 49, line 4, for "_Butterfly_," read, "_Prajápati_--the (Lord.)"

PREFATORY NOTE.

Babu Shib Chunder Bose is an enlightened Bengali, of matured conviction and character, who, having received the stirring impulse of Western culture and thought during the early period of Dr. Duff's work in the General Assembly's Institution, has continued faithful to it through all these long and changeful years. His extended and varied experience, his careful habit of observation and contrast, his large store of general reading and information, and his rare sobriety and earnestness of judgment, eminently qualify him for lifting the veil from the inner domestic life of his countrymen, and giving such an account of their social and religious observances as may prove intelligible and instructive to general English readers. In the sketches which he has now produced we are presented with the first-fruits of "the harvest of a quiet eye" that has long meditatively watched the strange ongoings of this ancient society, and penetrated with living insight into the springs and tendency of its startling changes.

Although I had no special claim to any right of judgment upon the present phases of Hindu life, the writer took me early into his confidence, and from the apparent quality and sincerity of his work I had no hesitation in encouraging him to persevere, recommending him, however, to leave historical speculation to others and to confine himself to a faithful delineation of facts within his own experience. While his manuscripts were passing through my hands, I took pains to verify his descriptions by frequent reference to younger educated natives, who, in all cases, confirmed the accuracy and reliability of the details. The book will stand on its own merits with English readers, whose happily increasing interest in the forms and movements of Hindu life at this transitional period when the picturesque institutions and habits of thousands of years are visibly and irrevocably passing away, should gladly welcome its fresh and opportune representations. And all who, viewing without regret the decay of the old order and animated by the faith of nobler possibilities than it has ever achieved, are actually engaged in the great work of religious regeneration and social reform in India, should find much in these truthful but saddening sketches to intensify their sympathies and give definite direction and guidance to their best efforts.

W. HASTIE.

THE GENERAL ASSEMBLY'S INSTITUTION, _23rd March, 1881_.

INTRODUCTION.

In presenting the following volume to the Public, I am conscious of the very great disadvantage I labor under in attempting to communicate my thoughts through the medium of a language differing from my mother-tongue both in the forms of construction and in the methods of expression. My appeal to the indulgence of the public is based on the ground of my work being true to its name. It professes to be a simple, but faithful, delineation of the present state of Hindoo society in Bengal, and especially in Calcutta, the Athens of Hindoosthan. I cannot promise anything thrilling or sensational. My principal object is to give as much information as possible regarding the moral, intellectual, social and domestic economy of my countrymen and countrywomen. The interest attaching to the information and facts furnished will greatly depend on the spirit in which they may be received. To such of my readers as feel a genuine interest in a true reflection of the present state of society in this country, passing from a condition of almost impenetrable darkness to that of marvellous light, through the general and rapid diffusion of western knowledge, I do not think the details I have given will be found dull or dry. Not a few of the facts stated will, I fear, prove painfully interesting to those who are cognisant of the many incrusted defects and deficiencies still lurking in our social system. But if we carefully look at it we shall doubtless discover that it is not all darkness and clouds, "it has its crimson dawns, its rosy sunsets." The multitudinous phases of Hindoo life, though sadly revolting and repulsive in many respects, have nevertheless some redeeming features, revealing radiant glimpses of simple and innocent joys. In discussing the various social questions in their purely earthly aspects and relationships, it may be I have treated some of them inadequately and superficially, but in so doing I claim the merit of a humble endeavour after perfect honesty. I have in no wise exaggerated, but have simply followed the golden maxim of "nothing extenuate nor set down aught in malice."

* * * * *

The men of the land, and not the land of the men, form the subject matter of my work. My attention has long been directed to the domestic, social, moral, intellectual and religious condition of the Hindoos. The deep researches of European savants have from time to time thrown a flood of light on the learning and antiquities of India. We have every reason to admire the great truthfulness and accuracy of their observations in many respects. As foreigners, however, they were naturally constrained to pay but a subordinate attention to the peculiar domestic and social economy of the Natives. The idea of attempting a sketch of the inner life and habits of the Hindoos in this age, was originally suggested to the writer by the Revd. Drs. Duff and Charles--two Christian philanthropists, whose names are deservedly enshrined in the grateful memory of the Hindoo community of Bengal, the great centre of their educational and religious achievements. It was cordially approved by that high-minded statesman, Sir Charles Theophilus, afterwards Lord Metcalfe, who practically taught the Indian Public what a writer in the "_Nineteenth Century_" so aptly calls the great Trinity of liberty,--freedom of speech, freedom of trade, and freedom of religion.

To supply this desideratum, and not merely to gratify the natural curiosity to know the inner life of the Hindoos, but to do something in the line of social amelioration by "bringing the stagnant waters of Eastern life into contact with the quickening stream of European progress," have been the chief aim of the following pages. Should a liberal Public, here as well as in Europe and America, vouchsafe its countenance to this my first literary enterprise, I purpose to continue my humble labor in the same sphere, extending my observation, if advisable, to a picture of the social life of Upper, Western and Southern India. The vastness of the subject is one great difficulty. It will open to all civilized and philanthropic nations a wide and yet unexplored field for the exercise of their thoughts and sympathies.

To Europeans, and more especially to Englishmen, who have, for more than a century and a half, been the great and beneficent arbiters under Providence of the destiny of this vast empire, a correct knowledge of the domestic and social institutions of the Hindoos, is of the most vital importance, being essentially indispensable to a right understanding of the existing wants, wishes, feelings and sentiments, condition and progress of the subject race. Many erroneous ideas concerning the singular customs and observances of the people of India still prevail in Europe and America. They are partly due to defective observation, and partly to the prejudices of men whose minds are too pre-occupied to properly understand and appreciate the peculiar phases of character, manners and usages among nations other than their own. Such men are unfortunately led to associate the Natives "with ways that are dark and tricks that are vain." To remove the mass of misconception yet prevailing in some quarters by placing before the general reader a true and comprehensive knowledge of the daily life of a people, who occupy such a huge spot on the earth's surface, and whose numbers are counted by hundreds of millions, is indeed an important step towards the solution of a great social problem, and towards the removal of the gulf that divides the sons of the soil from the English rulers of the country. The tendency of close and constant intercourse is to promote an identity of interests between the two races. As a Native, the author may be allowed to have had the facilities requisite for acquiring a clear idea of the manners and customs of his countrymen, which may counterbalance in some degree the drawbacks and deficiencies naturally experienced by him on the score of language.

The Rev. W. Hastie, B. D., Principal of the General Assembly's Institution, and Mr. J. B. Knight, C. I. E., have laid me under great and lasting obligations by their kind suggestions and encouragement. I have particularly to thank the former for the prefatory note which he has written in response to my special request.

SHIB CHUNDER BOSE.

I.

THE HINDOO HOUSEHOLD.

It is my intention in the following pages to endeavour to convey to the mind of the European reader some distinct idea of the present manners and customs, usages and institutions of my Hindoo countrymen, illustrative of their peculiar domestic and social habits and the _inner_ life of our society, the minutiæ of which can never be sufficiently accessible to Europeans. "It is in the domestic circle that manners are best seen, where restraint is thrown aside, and no external authority controls the freedom of expression."

I shall begin with a general account of the normal Hindoo household, as at once the living centre and meeting point of the various elements of our society. But as it is impossible to describe the manifold gradations of social condition in a single sketch, I shall draw from the domestic arrangements of a family of one of the higher castes and provided with a convenient share of worldly prosperity. Only the principal elements in the group can now be alluded to, and some of them will be described with greater detail in separate sketches.

The family domicile of a Hindoo is, to all intents and purposes, a regular sanctum, not easily accessible to the outside world. Its peculiar construction, its tortuous passages, its small compartments and special apportionment, obviously indicate the prevalence of a taste "cabined, cribbed, confined," and preclude the admittance of free ventilation and free intercourse. The annals of history have long since established the fact that the close confinement system which exists in Bengal, was mainly owing to the oppressions of the Moslem conquerors, and more recently to the inroads of the Pindaree marauders, commonly termed _Burghees_, the tales of whose depredations are still listened to with gaping mouths and terrified interest.

The gradual consolidation of the British power having established on a firm basis the security of life and property, the people are beginning to avail themselves of an improved mode of habitation, affording better facilities of accommodation and a wider range of the comforts and conveniences of life. From time out of mind there has existed in the country a sort of domestic and social economy, bearing a close resemblance to the old patriarchal system, recognising the principle of a common father or ruler of a family, who exercises parental control over all. The system of a joint Hindoo family[1] partaking of the same food, living under the same roof from generation to generation, breathing the same atmosphere, and worshipping the same god, is decidedly a traditional inheritance which the particular structure of Hindoo society has long reared and fostered. This side of the subject will be enlarged upon in its proper place.

A few words about the respective position and duties of the principal members of a Hindoo household will be in place at the outset. I shall, therefore, begin with the _Kartá_ or male head, who, as the term imports, exercises supreme control over the whole family, so that no domestic affair of any importance may be undertaken without his consent or knowledge. The financial management, almost entirely regulated by his superior judgment, seldom or never exceeds the available means at his disposal. The honor, dignity and reputation of the family wholly depend on his prudence and wisdom, weighted by age and matured by experience. His own individual happiness is identified with that of the other members of the household. There is a proverbial expression among the Natives, teaching that the counsel of the aged should be accepted for all the practical purposes of life (except in a few unhappy instances to be noticed hereafter) and the rule exerts a healthy influence on the domestic circle. As the supreme Head he has not only to look after the secular wants of the family but likewise to watch the spiritual needs of all the members, checking irregularities by the sound discipline of earnest admonition. In accordance with the usual consequences of a patriarchal system, a respectable Hindoo is often obliged to support a certain number of hangers-on, more or less related to him by kinship. A brother, an uncle, a nephew, a brother-in-law, etc., with their families, are not unfrequently placed in this humiliating position, notwithstanding the currency of the trite apothegm,--which says, "it is better to be dependent on another for _food_ than to live in his _house_." This saying is to be supplemented by another which runs thus: "_Luckhee_, the goddess of prosperity, always commands a numerous train." The proper significance of these phrases is but too practically understood and felt by those who have been unfortunate enough to come under their exemplification.

Next in point of importance in the category of the domestic circle is his wife, the _Ghinni_, or the female Head, whose position is a responsible one, and whose duties are alike manifold and arduous. She has to look after the victualling department, report to her husband or sons the exact state of the stores,[2] order what is wanted, account for the extra consumption of victuals, adopt the necessary precaution against being robbed, see that everyone is duly fed, and that the rite of hospitality is extended to the poor and helpless, watch that the rules of purity are practically observed in every department of the household, and make daily arrangements as to what meals are to be prepared for the day. The study of domestic economy engages her attention from the moment she undertakes the varied duties in the inner department of a household, the proper management of which, is, to her, a congenial occupation, becoming her sex, her position, her habitude, her taste. Independent of these domestic charges which are enough to absorb her mind, she has other duties to discharge, which shall be indicated hereafter.

The next chief constituents in the body of the household, are the daughters and daughters-in-law, whose relative positions and duties demand a separate notice. Viewed from their close relationship it is reasonable to conclude that they should bear the kindliest feelings to each other and evince a tender regard for mutual happiness, returning love for love and sympathy for sympathy. But, as elsewhere, unhappily, such is the depravity of human nature that the operation of antagonistic influences arising from dissimilar idiosyncracies, embitters some of the sweetest enjoyments of life. In the majority of cases, a _nanad_, the sister of the husband, though allied to another family, is nevertheless solicitous to minister to the domestic felicity of her _vaja_ or the wife of his brother, but unhappily her intent is often misconstrued, and the sincerity of her motive questioned. Instead of an unclouded cordiality subsisting between them, the generous affection of the one is but ill-requited by the other. Hence, an unaccountable coldness commonly springs up between them which materially subtracts from the growth of domestic felicity. Shame on us that a vast amount of ignorance and prejudice yet renders us incapable of appreciating the highest end of the social state.

When the several female members of a household meet together, enlivened by the company of their neighbours and friends (such visits being few and far between), these first object of inquiry is generally the amount of ornaments possessed, their workmanship, their value. Few things please them better than a conversation on this subject, which from the absence of mental culture, almost wholly monopolizes their mind, despite the natural tendency of human intellect to a progressive development. If not thus absorbed, the time is usually frittered away by sundry petty frivolous inquiries of a purely domestic character. On matters of the most vital importance their notions are as crude and irrational as they are absurd and childish.[3] Except in isolated instances, their bearing towards each other is generally marked by suavity, and kindliness of manners which has a tendency to draw closer the bond of union between them all.

It is on such occasions that the amiable loveliness of human nature, is displayed,--brightening, for a time, at least the otherwise dark region of a Hindoo zenana and cheering the hearts of its inmates. In a thickly populated city like Calcutta, with its broad roads and dense crowds at all hours of the day, without a closed conveyance, either a palkee or a carriage, no married female is permitted to leave the house even for a single moment, for that of her sister, perhaps some three doors from her own. So great is the privacy, and punctiliousness with which female honor is guarded in the East. The sanction of the male or female head must, as a standing rule of female etiquette, be obtained before any one is at liberty to go out even to return a friendly or ceremonious visit. The reader may form an idea as to the tenacity with which the close zenana system in a respectable family is enforced, from the circumstance of a young _Bahou_ or daughter-in-law (the rules being not so strict in the case of a daughter) being set down as immodest and unmannerly, if she were accidently seen to tread the outer or male compartment of the house. If she but chance to articulate a word or a phrase so as to reach the ear of a male outside, she is severely censured, and steps are instantly taken, to teach her better manners for the future. Even the _Ghinni_, or female Head, does not escape censure for a like offence. With such scrupulous pertinacity is the privacy of the _inner_ life of the Hindoo society observed. A social line of demarcation is drawn around the zenana which a genteel Hindoo female is told and taught never to overstep, either in her conversation or bearing. Woe be to the day when she is incautiously led to move beyond her sphere, which, for all the practical purposes of life, is closely hemmed in by a ring of miserable seclusion, illustrating the scornful lines of the poet:

"Let Eastern tyrants from the light of heaven Seclude their bosom slaves."

A few advanced Hindoos, more especially the Brahmos, who have received the benefits of an enlightened education, are making strenuous efforts to ameliorate the degraded condition of their wives and sisters (the mothers being too old and conservative to acquiesce in the spirit of modern innovation) and bring them to the front, if possible, by ignoring the rules of orthodoxy. But it is the firm belief of such as have been schooled by experience and observation, that the time is yet far distant when this bold, sweeping, social revolution shall be brought about with the general consensus of the people at large. The moral tone of Native society must be immensely raised, its manners and customs entirely remodelled, and its traditional institutions and prescriptive usages thoroughly purified before the consummation of so desirable an object can be successfully effected.

A Hindoo girl, even after marriage, enjoys greater liberty and is treated with more indulgence at her father's house than at her father-in-law's. The cause of this is obvious. From the very period of her birth, she is nurtured by her mother, aunts, sisters and other female relatives, no less than by her father, uncle, brothers and other male members of the family, all of whom naturally continue to bear her the same love and affection throughout her after life. A mother hugs her more tenderly, caresses her more fondly, hangs about her more affectionately, feels greater sympathy in her joy and sorrow, and watches more carefully how she grows up in health to her present state, than a mother-in-law. Whether she is eating, talking or playing, her mother's care never ceases. Should maternal admonition fail to produce the desired effect, as it does in a few isolated instances, the usual threat of sending her to her father-in-law's, acts as the most wholesome corrective.