Transcriber’s Note: This book was published in two volumes, of which
this is the second. The first volume was released as Project Gutenberg
ebook #74042, available at https://www.gutenberg.org/ebooks/74042.
[Illustration: KANIYAJEE AND THE GOPEES.
From an Original Hindoo Painting
فاني پارکس]
WANDERINGS OF A PILGRIM,
IN SEARCH OF
The Picturesque,
DURING FOUR-AND-TWENTY YEARS IN THE EAST;
WITH
REVELATIONS OF LIFE
IN
THE ZENĀNA.
BY
فاني پارکس
ILLUSTRATED WITH SKETCHES FROM NATURE.
“Let the result be what it may, I have launched my boat.”
IN TWO VOLUMES.
VOL. II.
LONDON:
PELHAM RICHARDSON, 23, CORNHILL.
1850.
LONDON:
GILBERT & RIVINGTON, PRINTERS,
ST. JOHN’S SQUARE.
CONTENTS TO VOL. II.
PAGE
CHAPTER XXXIX.
THE MAHRATTA CAMP AND ZENĀNA.
1835, _April 6th._
Arrived at Fathīghar—The Sitar versus the Dital Harp—The
Mahratta Camp—Her Highness the Bāiza Bā’ī—Jankee Rāo—The
Gaja Rājā Sāhib—Visit to the Ex-Queen—Dress of the
Mahrattas—The Sword of Scindia—The English Side-saddle—Pān
and Atr—Departure—The Arab at the Zenāna Gates—Her Highness
a good judge of a Horse—Absurdity of a Side-saddle—The Gaja
Rajah’s Horsemanship—A Challenge—The Kurk—The Pilgrim receives
a Title—The Idols—The six Wives of Appa Sāhib—Oppression
of the Laws with respect to Widows—Recipe for Hooqŭ
Cakes—Superstitions of the Natives—Lucky and Unlucky Marks on
Horses—Tiger-claw Charms—To tame vicious Horses—Assam Coins 1
CHAPTER XL.
THE NAWAB HAKĪM MENHDĪ, AND CITY OF KANAUJ.
1835, _April 15th._
Zenāna of the Nawab of Fathīghar—The Nawab Hakīm Menhdī—His
Attire and Residence—Shawl Manufactory—The Muharram—Visit
to the Zenāna of the Nawab—Lord Brougham—Molineux and
Tom Cribb—The Burkā—Departure from Fathīghar—Return
to Allahabad—Voyage on the Ganges—The Legend of
Kurrah—Secunder-al-Sānī—The Satī—A Squall—Terror of the
Sarang—The Kalā Nadī—Ruins of Kanauj—The Legend—Ancient
Coins—Rose-water—Burning the Dead—Arrival at Fathīghar 16
CHAPTER XLI.
THE MAHRATTA CAMP AND SCENES IN THE ZENĀNA.
1835, _September 8th._
Mutiny in Camp—Murder of the Prisoners—The Mutiny quelled by
the Military—Visit to the Zenāna—The Swing of the Gaja Rājā—The
Seagull in Parda—The Bā’ī Visits the Pinnace—How to dress a
Camel—The Vicious Beast—Lucky and Unlucky Days—Her Highness
ordered to Benares 32
CHAPTER XLII.
THE MAHRATTAS AT ALLAHABAD.
1835, _October_.
Zenāna of the Nawāb of Farrukhabad—The Nawāb Hakīm
Menhdī—Hidden Treasures—The Jak—Dāk to Cawnpore—The
Nawāb of Banda—Returned Home in the Seagull—Mr. Blunt,
the Lieutenant-Governor, quitted the Station—Arrival of
Mr. Ross—The Bāiza Bā’ī sent to Allahabad—Arrival of her
Highness—Parties in the Mahratta Camp—Opium-Eating—Marriage
Ceremonies of the Hindoos—Procession in Parda—The Bride—Red
Gold—The Ex-Queen’s Tents at the Tribeni—The Bathing—Presents
to the Brahmans—Arrival of Sir Charles Metcalfe—Sohobut
Melā—Illness of the Gaja Rājā Sāhib—Murder of Mr. Frazer—The
Bāiza Bā’ī a State Prisoner—The Power of Magic 40
CHAPTER XLIII.
TŪFĀNS IN THE EAST.
1836, _June 28th._
A Storm on the Jumna—An Amazonian Mahratta Lady—Putlī Coins—The
Mint at Gwalior—East India Company’s Rupees—Departure of Sir
Charles Metcalfe—Murder of two Ladies in a Zenāna—The Steamer
and Tug—Rajmahal Tiger—Cotton Seed—Nagapanchmee—Wreck of
the Seagull—A Fierce Tūfān—Arrival of Sir Henry Fane—Visit
to the Bāiza Bā’ī—River Voyage to Calcutta—Chunar—The God
Burtreenath—Ghāt of Appa Sāhib—Ghāt of the Bāiza Bā’ī—Her
Treasury seized by the Government—The Chiraghdanīs—The
Minarets—Native Merchants—Kimkhwāb Manufactory—The Junéoo—House
of the Bāiza Bā’ī—The Iron Chests of Gold Mohurs—Rooms full
of Rupees, of Copper Coins, and of Cowries—Vishwŭ-Kŭrma, the
Architect of the Gods 53
CHAPTER XLIV.
THE SPRING-BOW.
1836, _November 21st._
Ghāzīpūr—Tomb of Lord Cornwallis—Palace of the Nāwab
of Ghāzīpūr—Beerpūr—Satīs—The Murda Ghāt—Buxar—The
Stud—Bulliah Melā—Blue Waters of the Soane—Swimming
an Elephant—A Day too late for the Fair—Hājīpūr—The
Gunduc River—Thieves—Futwa—Tarie-trees—Monghir—The Seeta
Khoond—Janghīra—Mosque and Graves—Rocks of Kuhulgaon—Desertion
of the Dāndees—Sikrī-galī—An Adventure in the Hills of
Rajmahal—Tiger Tracks—The Spring-bow—By’ā Birds—The
Hill-man—Poisoned Arrows— The Thumb-ring—Bauhinia Scandens 65
CHAPTER XLV.
THE RUINS OF GAUR.
1836, _December 4th._
Sporting at Rajmahal—Ruins of the Palace of the Nawāb—Brahmanī
Ducks—The Ruins of Gaur—The Dakait—An Adventure—Beautiful
Ruins—Pān-gardens—The Kadam Sharīf—Curious Coins—Jungle
Fever—Casowtee Stone—Fields of the Mustard Plant—Ancient
Bricks—Fakīrs tame Alligators—Salt Box—An Account of the Ruin
of Gaur 79
CHAPTER XLVI.
SKETCHES IN BENGAL—THE SUNDERBANDS.
1836, _December 9th._
Toll at Jungipūr—Bengālee Women—Palace of the
Nawāb of Moorshadabad—Mor-pankhī—Snake Boats—Kāsim
Bazār—Berhampūr—Cintra Oranges—Cutwa Cloth—Culna—The
Timber Raft—Chandar-nagar—Sholā Floats—The
Hoogly—Chinsurah—Barrackpūr—Serampūr—Corn Mills—The
Shipping—Chandpaul Ghāt—River Fakīrs—M. le Général
Allard—Assam Leaf-insect—The Races—Kalī Mā’ī—Dwarkanath
Tagore—The Foot of a Chinese Lady—Quitted Calcutta—The
Steamer and Flat—The Sunderbands—Mud Islands—Tigers—The
Wood-cutters—Kaloo-rayŭ—Settlements—Culna—Commercolly—
Rājmahal—Monghir—Coolness of a Native—Pleasures of Welcome—The
Vaccine Department—The Gaja Rājā performs Pūja as a Fakīr—The
Eclipse—The Plague—The Lottery—Conversations in the Zenāna—The
Autograph—Delicacy of Native Ladies—Death of the King of
Oude—The Padshah Begam—Moona Jāh—The King’s Uncle Raised to
the Throne 97
CHAPTER XLVII.
RADHA KRISHNŬ—SPORTING IN ASSAM.
1837, _August_.
Festival of the Birthday of Krishnŭ—The Rās—The
Rākhī—Krishnŭ or Kaniyā—Sports of the Gopīs—The Elephant—The
Horse—Gopalŭ—Gopī Nat’hŭ—Radha Krishnŭ—Krishnŭ destroying the
Serpent—Monotony of Life in India—The Holy Monkey—Sporting in
Assam—Buffalo Shooting—Tiger Hunting on Foot—The Baghmars—The
Spring-bow—An Earthquake—Risk of Life in the Bhagmar
Department—The Burying-Ground at Goalparah 116
CHAPTER XLVIII.
THE FAMINE AT KANAUJ.
1837, _August_.
Partiality of the Natives for English Guns—Solitary
Confinement—The Nawāb Hakīm Menhdī—Bad Omens—A Slight
Mistake—Bhūsā—The Padshah Begam and Moona-jah—The Bāiza
Bā’ī visits a Steamer—Arrival of Lord Auckland—Visit of
the Governor-General and the Hon. the Misses Eden to her
Highness the ex-Queen of Gwalior—A March up the Country—The
Camp at Fathīpūr—The Line of March—Death of the Nawāb Hakīm
Menhdī—The Heir-apparent of Oude gives a Breakfast to
the Governor-General—H. R. H. Prince Henry of Orange and
the Misses Eden visit Lucnow—Resignation of Sir Charles
Metcalfe—Chobīpūr—Thieves—Urowl—The Famine—The Pilgrim buys
a Cocky-olli Bird—Merunkee Sarā’e—Ancient Hindū Ruin at
Kanauj—Famine in the Bazār—Interment of Mahadēo and Pārvatī—The
Legend of Kanauj 134
CHAPTER XLIX.
THE HINDU TRIAD.
The 330,000,000 Gods of the Hindū Pantheon—The
Janéo—Brŭmhŭ—The Trinity—Brahma—Vishnŭ—Shivŭ—The Ten
Avatars—The Fish—The Tortoise—The Boar—The Man-lion—Vamana the
Dwarf—Parashu-Rāma—Rāma-Chandra—Bala-Rāma—Booddhŭ—Kalkī—
Krishnŭ—Radha—Rukmeni—Jagana’th—Kama-deva—Mahadēo—Pārvatī—
Gănésh—Kartikeya—Lachhmī—Saraswatī—Durgā—Satī—The Purānas—The
Mundane Egg of the Hindūs—The Vedas—Ascension of
the God Buddha 147
CHAPTER L.
PLEASANT DAYS IN CAMP.
1838, _January 8th._
Jellalabad—Menhdī Bridge—The Resident of Gwalior—Difficulty
of Crossing the Sands of the Ganges—Imrutpūr—Marching under
the Flag of the Resident of Gwalior—Khāsgunge—The Tombs
of Colonel Gardner and his Begam—Mulka Begam—Style of
March—Pleasure of a Life in Tents—The Fort of Alligarh—The
Racers—The 16th Lancers present a Shield to Mr. Blood—The
Monument—The Kos-Minār—Koorjah and Solitude—Meeting of Old
Friends—Meerut—The Officers of the Artillery give a Ball to the
Governor-General and his Party—The Sūraj Kūnd—The Buffs add to
the Gaiety of the Station—The Artillery Theatre—The Pilgrim Tax
abolished at Allahabad 182
CHAPTER LI.
RUINS OF DELHI.
1838, _February_.
Happiness of being alive—March from Meerut to Delhi—Method
of Stealing a Camel—Delhi—The Church—Monument erected to
William Frazer, Esq., B.C.S.—The Canal of Paradise—Mimic
Warfare—Tomb of Humaioon—Fort of Feroze Shāh—Masjid of Zeenut
al Nissa—Masjid of Roshan-ool-Dowla—Datisca Cannabina—Mimosa
Scandens—Washing by Steam—The Kutab Minār—Ancient
Colonnades—Kutab kí Lāt—Unfinished Minār 191
CHAPTER LII.
ANCIENT DELHI—THE ZENĀNA GHĀR.
1838, _February 22nd._
Ancient Delhi—The Bā’olī—Tombs of Shah’ālam, Bahādur Shah,
and Akbar Shah—The Zenāna Ghār—Extent of the Ruins—The
Observatory—Palace of Shāhjahānabad—The Zenāna—Hyat-ool-Nissa
Begam—Poverty of the Descendants of Tamurlane—The Effect
of a Zenāna Education on Man and Woman—Death of Prince
Dara Bukht—The Dewanī Am—The Dewanī Khas—The Palace—The
Shah-burj—Gardens of Shalimar—Ruins of Palaces and Baths—The
Modern City—Tees Huzzari Bagh—The Madrissa—The Jama Masjid—The
Kala Masjid—Plan of the City of Delhi—Quitted Delhi, and
returned to Meerut—Tomb of Pīr Shah 207
CHAPTER LIII.
DEPARTURE FOR THE HILLS—LANDOWR.
1838, _March 16th._
First View of the Snowy Ranges—Saharanpūr—Mohunchaukī—An
Adventure—The Keeree Pass—Rajpūr—Motī—The Gūnth—Hill-men—A
Jampan—Ascent to Landowr—Hill Flowers—Purity of the Air—View of
the Himalaya—The Khuds—Mussoorī—Rhododendron Trees—Mr. Webb’s
Hotel—Curious Soap—The Landowr Bazār—Schools in the Hills—Cloud
End—The White Rhododendron—Storm in the Hills—Hill Birds—Fever
in the Hills—Newlands—Death of Major Blundell 224
CHAPTER LIV.
PICTURESQUE SCENES IN THE HILLS.
1838, _April 17th._
Jerrīpānī—The Cicalas—View from the Pilgrim’s Banglā—A
Fall over a Precipice—The Glow-worm—Wild-beast Track—The
Scorpion—Mules—Karral Sheep—Wet Days—Noisy Boys—Conical
Hills—The Khuds—Earthquake at Cloud End—The Waterfall—Fall of a
Lady and Horse over a Precipice—Kalunga—General Gillespie—The
Kookree—The Ghoorkas—The Korah—The Sling—Ben Oge—Danger of
Exposure to the Mid-day Sun—An Earthquake—A Spaniel seized
by a Leopard—A Party at Cloud End—A Buffer encounters a
Bear—Hills on Fire—Botanical Gardens—Commencement of the
Rains—Expedition to the Summit of Bhadráj—Magnificence of the
Clouds—Storms in High Places—Danger of Narrow Roads during the
Rains—Introduction of Slated Roofs in the Hills 236
CHAPTER LV.
LIFE IN THE HILLS.
1838, _June 29th._
Kharītā of her Highness the ex-Queen of Gwalior—A Mountain
Storm—An Adventure—Asses carried off by Leopards—Bear’s
Grease—Dēodar Oil—Apricot Oil—Hill Currants—Figs and Tar—The
Cholera—Sacrifice of a Kid to the Mountain Spirit—Absurdity
of the Fear of a Russian Invasion—Plague of Fleas—The Charmed
Stone—Iron-stone—Khobarah, the Hill Dog—Sheep-stealing—Booteah
Chharrā—Flexible Stone—A Fearful Storm—A Doomed Banglā—Leaf
Butterflies—Bursting of the Mahratta Bāndh at Prāg—Similarity
of the Singular Marriages in the Hills with those of the
Ancient Britons—Honesty of the Paharīs, _i.e._ Mountaineers 250
CHAPTER LVI.
ELEVATION OF THE HIMALAYA.
1838, _September_.
The Great Peak of Bhadrināth—No Glaciers in the
Snowy Ranges—Ceremonies performed on visiting Holy
Places—Kedarnāth—Moira Peak—Gangoutrī—The Jaunti
Peak—Jumnotrī—The Himalaya Range formed by Mahadēo—Palia
Gadh—The Dewtas—Bandarponch—Hŭnoomān—The Cone—Height of the
Himalayas 260
CHAPTER LVII.
DEPARTURE FROM THE HILLS.
1838, _September 8th._
Family Sorrows—The Snowy Ranges after the Rains—Hill
Birds—The Park—Hill Boundaries—Stables on Fire—Opening of
the Keeree Pass—Danger of passing through it—Dēobund—Return
to Meerut—The Tomb of Jaffir Sāhib—Chiri-mārs—Country
Horses—The Theatre of the 16th Lancers—Colonel Arnold’s
Farewell Ball—His Illness—Opinions respecting the War—The
Lancers ordered to Afghānistan—Ghurmuktesur Ghāt—Country
Boats—Khobarah, the Hill Dog—Sancho—A Dilemma—Gūnths—Knocked
over by a Buffalo—Fathīgarh—Dhobīs—Cawnpore—Sāl and Teak
Trees—Deism—Points of Faith—The Power of the Brahmāns—A
Converted Hindū—Sneezing an Ill Omen—The Return of the Pilgrim 271
CHAPTER LVIII.
DEPARTURE FROM ALLAHABAD—THE THREE WISHES.
1838, _November_.
Arrival at Allahabad—Visit to the Mahratta Camp—The Three
Wishes—The Ticca Wife—The Farewell of her Highness the
Bāiza Bā’ī—How to dispose of a Wife—The Būndelās—Price of
Children—The Pillar in the Fort—Voyage down the River—Arwarī
Fish—A Lady Overboard—An Accident—The Sīta Khūnd—The Army
of the Indus—Meeting of the Governor-General and Runjeet
Singh—The Camel Battery—Lord Auckland’s Visit to Runjeet’s
Camp—The Koh-i-nūr—The Rajpūt Tray—A Paharī Dress—The Ayha’s
Stratagem—An Escape on the River—Natives afraid of Cadets—The
Panchāyāt—Fear of Poison—Berhampūr—The Nawāb, the Merchant, and
the Palkī—Quitted Berhampūr 291
CHAPTER LIX.
ARRIVAL IN CALCUTTA—THE “MADAGASCAR.”
1839, _January 1st._
Cutwa—Bracelets of the Sankh Shell—Anchor-making at Culwa—The
Dying Bengalī—The Skull—The Tides—The “Madagascar”—Mal-de-Mer—A
Man Overboard—Mountains of Africa—Wrecks—Wineburgh—Constantia—A
South-easter—Return to the Ship—Emancipation of the
Slaves—Grapes—A Trip into the Interior—Captain Harris—St.
Helena—Prices at Mr. Solomon’s Shop—The Tomb of the
Emperor—Longwood—St. Helena Birds—Our Indian Wars—General
Allard—Letter from Jellalabad—Death of Colonel Arnold—The
Afghāns—Mausoleum of Shah Mahmoud—The Gates of Somnaut—The
Remains of the Ancient City of Ghuznee 308
CHAPTER LX.
DEPARTURE FROM ST. HELENA.
1839, _March 19th._
Quitted St. Helena—The Polar Star—Drifting Sea-weed—The
Paroquets—Worship of Birds—A Gale—The Orange Vessel—The
Pilot Schooner—Landing at Plymouth—First Impressions—A
Mother’s Welcome—The Mail Coach—The Queen’s Highway—Dress
of the English—Price of Prepared Birds—The Railroads—The
New Police—English Horses—British Museum—Horticultural
Show—Umberslade—Tanworth—Conway Castle—Welsh Mutton—Church
of Conway—Tombstone of Richard Hookes, Gent.—The Menai
Bridge—Dublin—Abbeyleix—Horns of the Elk—Penny Postage—Steam
Engines—Silver Firs—Moonāl Pheasants—The Barge run down—Chapel
of Pennycross—The Niger Expedition—Schwalbach—Family
Sorrows—Indian News—The Birth of the Chimna Rājā Sāhib—Captain
Sturt’s Sketches—Governor Lin—The Bāiza Bā’ī consents to reside
at Nassuk—Fire in her Camp—Death of Sir Henry Fane—Church built
by Subscription at Allahabad—Governor Lin’s Button—The ex-Queen
of Gwalior marches to Nassuk—Price of a Gentleman—Death of the
Old Shepherd from Hydrophobia—Pedigree of Jūmnī, the Invaluable 327
CHAPTER LXI.
VOYAGE TO THE CAPE OF GOOD HOPE.
1843.
Family Sorrows—Departure from England—The “Carnatic”—A
Gale—The Spirit of the Storm—Sunsets—Peak of Teneriffe—The
Trade Wind—A most Magnificent Comet—Phosphoric Lights—Visit of
Neptune declined—Scarcity of Provisions—Spray Bows—Albatross
caught—Arrival at the Cape of Good Hope 346
CHAPTER LXII.
RESIDENCE AT CAPE TOWN.
1843, _May_.
View from the Sea—Wrecks—Cape Town—The Fish Market—The
Seasons—Slavery—Washerwomen on the Mountain—Target
Practice—Beautiful Flowers—Cape Sheep—The Bushwoman—Green
Point—Shells—The Honey-bush—Bracelets of Ivory—High Price of
Curiosities—Auctions—Robberies—Camp’s Bay—Fine Aloes—Effect of
the Fog-wreaths on the Lion Mountain—The Lion’s Rump—Enormous
Bulbs—The Botanical Gardens—Remarkable Trees and Shrubs—The
Hæmanthus—Poisoned Arrows—The Puff-Adder—The Melaleuca—Curious
Trees—The Plaat Clip, or Flat Stone—The Solitary Ruin 355
CHAPTER LXIII.
SCENES AT THE CAPE—THE TEMPLE OF JAGANĀTH.
1843, _August_.
A Kafir Warrior—The Kaross—Vegetable Ivory—Shells—Changeable
Weather—The Races—Dutch Beauties—Newlands—Cape
Horses—The Arum—The Aloe—Servants at the Cape—Pedigree
of a Malay—The Cook—The Washerwoman—Africanders—Shops
in Cape Town—The “Robarts”—View from the Ship in the
Bay—The Muharram—The Southern Cross—The Sailor and the
Shark—Madras—Katmirams—Masulla Boats—The New Lighthouse—The
Mint—She-Asses—Donies—Descendants of Milton—The
Globe-Fish—Pooree—The Surf—Temple of Jaganāth—The Swing—The
Ruth—Death of Krishna—The Architect of the Gods—Jaganāth—The
Trinity—The Seal—Ancient City near Pooree—Dangerous Shore—The
Floating Light—The Sandheads—Anchored at Baboo Ghāt,
Calcutta—Wilful Burning of the “Robarts” 369
CHAPTER LXIV.
SKETCHES ON THE RIVER FROM CALCUTTA TO COLGONG.
1844, _April 1st._
Calcutta—Mango Fish—Lord Ellenborough recalled—Fall of Fish—The
Hoogly—The Bore—Quitted Calcutta—Ishapūr—Chagdah—Happiness
of Dying in Sight of the Ganges—Quitted the
Tropics—Cutwa—Plassey—Berhampūr—Morus Indica—Jungipūr—Quitted
the Bhagirathī—Night Blindness—Sikrī-galī—Herd of
Buffaloes—Patturgatta Hill—Rocks of Colgong—An Ajgar—A Wild and
Singular Scene 389
CHAPTER LXV.
SKETCHES ON THE GANGES FROM COLGONG TO DINAPŪR.
1844, _November 5th._
Bhagulpūr—Rock and Temple of Janghīra—Cytisus Cajan—Force of
the Current—Monghir—An Aërolite—Bairāgī Temples—Dwakanath
Tagore—Rosaries—Vases—Sūraj-garha—Bar—Beggars and
Swine—Benīpūr—Bankipūr—Azīmabad—Sūraj Pūja—Patna—The Golā—
Deegah—Havell’s Farm—Dinapūr 401
CHAPTER LXVI.
SKETCHES ON THE GANGES FROM DINAPŪR TO BENARES.
1844, _November 20th._
The Soane River—Chuppra—Revelgunge—The Fair at
Bulleah—Bamboos—The Wreck—Buxar—The Peepul Tree and Temple of
Mahadēo—Barrah—Satī Mounds—Kurum-nassa River—Palace of the
Nawāb of Ghazipūr—The Native Town—The Gigantic Image—Three
Satīs and a Mandap or Hindū Temple—Eight-and-Twenty Satīs—The
Fate of Women—The Kalsās—Station of Ghazipūr—The Stalking
Horse—Booraneepūr—Kankār Reefs—Seydpūr—Burning the Dead—Rites
for the Repose of the Soul—Brahmanī Bulls—Funeral Ceremonies of
the Romans—Raj Ghāt, Benares 412
CHAPTER LXVII.
SKETCHES ON THE GANGES FROM BENARES TO BINDACHUN.
1844, _December 5th._
Benefits arising from a Residence in the Holy City of
Kāshī—Kalŭ-Bhoirŭvŭ—The Snake-Charmers—Gigantic Image of
Hunoomān—Brahmanī Bulls—The Ghāts from the River—Bhīm
Singh—Tulsī Altars—Ruins of the Ghāt of the ex-Queen of
Gwalior—A Corpse—Young Idolaters—State Prisoners—The
City—Sultanpūr—Chunar—Picturesque Tree near the Ghāt—Singular
Ceremonies—The Deasil—Turnbull Gunge—Mirzapūr—Beautiful Ghāts
and Temples—Carpet Manufactory— Bindachun 435
CHAPTER LXVIII.
SKETCHES ON THE RIVER FROM BINDACHUN TO ALLAHABAD
1844, _December 11th._
Bindachun—Devī Ghāt—The Temple of Bhawānī—Bhagwān—The
Thugs—The Hajjam—The Tashma-baz Thugs—The Pleasure of
Wandering—Sirsya—Munyah Ghāt—Arail—Arrival at Allahabad—Native
Sugar-Mills 448
CHAPTER LXIX.
RESIDENCE AT PRĀG, AND RETURN TO CALCUTTA.
1844, _December 18th._
The Sibylline Temple—Mr. Berrill’s Hotel—A Barouche
drawn by Camels—The Murdār-khor—A Kharīta from the Bāiza
Bā’ī—Marriage of the Chimna Raja—Sultan Khusrū’s Garden—The
Tombs—Tamarind Trees—The Sarā’e—The Bāolī—Tattoos used for
Palanquins—Reasons for the Murder of a Wife and Child—The
Lāt—A Skilful Swordsman—An Eclipse—Tufāns—Death of Mr. James
Gardner—Quitted Allahabad—The Ganges—A Wreck—A Storm—Indian
Corn—Colgong—Terīyāgalī Hills and Ruins—Nuddea—Suspension
Bridge—Prinsep Ghāt at Calcutta—Engaged a Passage in the
“Essex” 461
CHAPTER LXX.
SKETCHES AT SEA.
1845, _September 1st._
The “Essex”—The “James and Mary”—Steering a Ship at Anchor—A
Waterspout—The Andamans—Acheen Point—A Squally Trade
Wind—Rodorigos—A Gale—The Whirlwind—The Stormy Petrel—A Day of
Repose—A Remarkable Sunrise 474
CHAPTER LXXI.
SKETCHES AT SEA—MOUNTAINS OF AFRICA—THE FAREWELL.
1845, _October 29th._
The Buffalo—The Quoin—Cape
Aguilhas—Hangclip—Capo-del-Tornados—Robbin Island—Table
Bay—Cape Town—Green Point—The Lion Mountain—St.
Helena—Flying-fish—Blue-fish—Island of Ascension—Funeral at
Sea—A Sailor’s Grave—A Chinese Calculation—Waterspouts—The
Western Isles—St. Michael’s—Pico—Fayal—Christmas Eve—The Good
Ship “Essex”—Arrival in England—The Pilgrim’s Adieu 485
LIST OF PLATES
TO
VOL. II.
No. To face page
29. Frontispiece—Kaniyā-jee and the Gopīs, _to face the Title_
30. Superstitions of the Natives 9
31. The Spring-Bow 73
32. Kaniyā-jee and the Gopīs 121
33. Ancient Hindū Ruin 143
34. The Hindū Triad 147
35. Plan of Delhi 193
36. View from the Pilgrim’s Banglā 237
37. The Kharīta 250
38. Pennycross Chapel 341
39. The Bushwoman 360
40. A Kafir Warrior 369
41. The Southern Cross 375
42. Jaganāth 384
43. Three Satīs and a Mandap near Ghazīpūr 419
44. Kalsās 421
45. The Temple of Bhawānī 449
46. Bhagwān 450
47. Native Sugar Mills 457
48. Waterspouts 493
49. Pico 494
50. Elevation of the Himalaya.
WANDERINGS OF A PILGRIM.
CHAPTER XXXIX.
THE MAHRATTA CAMP AND ZENĀNA.
“FOR WHOM SHALL I STAIN MY TEETH AND BLACKEN MY EYELASHES?—THE MASTER IS
TURNED TO ASHES[1].”
Arrived at Fathīghar—The Sitar versus the Dital Harp—The
Mahratta Camp—Her Highness the Bāiza Bā’ī—Jankee Rāo—The
Gaja Rājā Sāhib—Visit to the Ex-Queen—Dress of the
Mahrattas—The Sword of Scindia—The English Side-saddle—Pān
and Atr—Departure—The Arab at the Zenāna Gates—Her Highness
a good judge of a horse—Absurdity of a Side-saddle—The Gujja
Rajah’s Horsemanship—A Challenge—The Kurk—The Pilgrim receives
a Title—The Idols—The six Wives of Appa Sāhib—Oppression
of the Laws with respect to Widows—Recipe for Hooqŭ
Cakes—Superstitions of the Natives—Lucky and unlucky marks on
Horses—Tiger-claw charms—To tame vicious Horses—Assam Coins.
1835, _April 6th._—I arrived at Fathīghar, at the house of a relative
in the Civil Service, the Judge of the Station, and agent to the
Governor-general. After a hot and dusty dāk trip, how delightful was
the coolness of the rooms, in which thermantidotes and tattīs were in
full force! As may be naturally supposed, I could talk of nothing but
Khāsgunge, and favoured the party with some Hindustanī airs on the sitar,
which I could not persuade them to admire; to silence my sitar a dital
harp was presented to me; nevertheless, I retained a secret fondness for
the native instrument, which recalled the time when the happy slave girls
figured before me.
Having seen Musulmānī ladies followers of the Prophet, how great was
my delight at finding native ladies were, at Fathīghar, worshippers of
Ganesh and Krishnjee!
Her Highness the Bāiza Bā’ī, the widow of the late Mahārāj Dāolut Rāo
Scindia, was in camp at this place, under the care of Captain Ross.
Dāolut Rāo, the adopted son and grand-nephew of Mahadajee Scindia,
contested with the Duke of Wellington, then Sir Arthur Wellesley, the
memorable field of Assaye. On the death of Scindia, by his appointment,
the Bāiza Bā’ī, having become Queen of Gwalior, ruled the kingdom for
nine years. Having no male issue, her Highness adopted a youth, called
Jankee Rāo, a distant relative of Scindia’s, who was to be placed on the
masnad at her decease.
A Rajpoot is of age at eighteen years: but when Jankee Rāo was only
fourteen years old, the subjects of the Bā’ī revolted, and placed the
boy at the head of the rebellion. Had her Highness remained at Gwalior
she would have been murdered; she was forced to fly to Fathīghar, where
she put herself under the protection of the Government. Her daughter,
the Chimna Rājā Sāhib, a lady celebrated for her beauty, and the wife of
Appa Sāhib, a Mahratta nobleman, died of fever, brought on by exposure
and anxiety at the time she fled from Gwalior, during the rebellion. It
is remarkable, that the ladies in this family take the title of _Rājā_,
to which Sāhib is generally affixed. Appa Sāhib joined the Bāiza Bā’ī,
fled with her, and is now in her camp at Fathīghar. The rebellion of her
subjects, and her Highness being forced to fly the kingdom, were nothing
to the Bā’ī in comparison to the grief occasioned her by the loss of her
beloved daughter, the Chimna Rājā.
Her grand-daughter, the Gaja Rājā Sāhib, is also living with her; she has
been married two years, but is alone, her husband having deserted her to
join the stronger party.
The Bā’ī, although nominally free, is in fact a prisoner; she is
extremely anxious to return to Gwalior, but is prevented by the refusal
of the Government to allow her to do so; this renders her very unhappy.
_8th._—The Brija Bā’ī, one of her ladies, called to invite the lady with
whom I am staying to visit the Mahārāj in camp; and gave me an invitation
to accompany her.
_12th._—When the appointed day arrived, the attendants of her Highness
were at our house at 4 A.M., to escort us to the camp.
It is customary for a visitor to leave her shoes outside the parda, when
paying her respects to a lady of rank; and this custom is always complied
with, unless especial leave to retain the shoes has been voluntarily
given to the visitor, which would be considered a mark of great kindness
and condescension.
We found her Highness seated on her gaddī of embroidered cloth, with
her grand-daughter the Gaja Rājā Sāhib at her side; the ladies, her
attendants, were standing around her; and the sword of Scindia was on the
gaddī, at her feet. She rose to receive and embrace us, and desired us
to be seated near her. The Bāiza Bā’ī is rather an old woman, with grey
hair, and _en bon point_; she must have been pretty in her youth; her
smile is remarkably sweet, and her manners particularly pleasing; her
hands and feet are very small, and beautifully formed. Her sweet voice
reminded me of the proverb, “A pleasant voice brings a snake out of a
hole[2].” She was dressed in the plainest red silk, wore no ornaments,
with the exception of a pair of small plain bars of gold as bracelets.
Being a widow, she is obliged to put jewellery aside, and to submit to
numerous privations and hardships. Her countenance is very mild and
open; there is a freedom and independence in her air that I greatly
admire,—so unlike that of the sleeping, languid, opium-eating Musalmānīs.
Her grand-daughter, the Gaja Rājā Sāhib, is very young; her eyes the
largest I ever saw; her face is rather flat, and not pretty; her figure
is beautiful; she is the least little wee creature you ever beheld. The
Mahratta dress consists only of two garments, which are, a tight body to
the waist, with sleeves tight to the elbow; a piece of silk, some twenty
yards or more in length, which they wind around them as a petticoat,
and then, taking a part of it, draw it between the limbs, and fasten
it behind, in a manner that gives it the effect both of petticoat and
trowsers; this is the whole dress, unless, at times, they substitute
angiyas, with short sleeves, for the tight long-sleeved body.
The Gaja Rājā was dressed in purple Benares silk, with a deep gold border
woven into it; when she walked she looked very graceful, and the dress
very elegant; on her forehead was a mark like a spear-head, in red paint;
her hair was plaited, and bound into a knot at the back of her head,
and low down; her eyes were edged with surma, and her hands and feet
dyed with hinnā. On her feet and ancles were curious silver ornaments;
toe-rings of peculiar form; which she sometimes wore of gold, sometimes
of red coral. In her nostril was a very large and brilliant n’hut
(nose-ring), of diamonds, pearls, and precious stones, of the particular
shape worn by the Mahrattas; in her ears were fine brilliants. From her
throat to her waist she was covered with strings of magnificent pearls
and jewels; her hands and arms were ornamented with the same. She spoke
but little,—scarcely five words passed her lips; she appeared timid, but
was pleased with the bouquet of beautiful flowers, just fresh from the
garden, that the lady who presented me laid at her feet on her entrance.
These Mahrattas are a fine bold race; amongst her ladies in waiting I
remarked several fine figures, but their faces were generally too flat.
Some of them stood in waiting with rich Cashmere shawls thrown over their
shoulders; one lady, before the Mahārāj, leaned on her sword, and if the
Bā’ī quitted the apartment, the attendant and sword always followed her.
The Bā’ī was speaking of horses, and the lady who introduced me said I
was as fond of horses as a Mahratta. Her Highness said she should like to
see an English lady on horseback; she could not comprehend how they could
sit all crooked, all on one side, in the side-saddle. I said I should
be too happy to ride into camp any hour her Highness would appoint, and
show her the style of horsemanship practised by ladies in England. The
Mahārāj expressed a wish that I should be at the Mahratta camp at 4 A.M.,
in two days’ time. Atr, in a silver filagree vessel, was then presented
to the Gaja Rājā; she took a portion up in a little spoon, and put it on
our hands. One of the attendants presented us with pān, whilst another
sprinkled us most copiously with rose-water: the more you inundate your
visitor with rose-water, the greater the compliment.
This being the signal for departure, we rose, made our bahut bahut adab
salām, and departed, highly gratified with our visit to her Highness the
ex-Queen of Gwalior.
_14th._—My relative had a remarkably beautiful Arab, and as I wished to
show the Bā’ī a good horse, she being an excellent judge, I requested him
to allow me to ride his Arab; and that he might be fresh, I sent him on
to await my arrival at the zenāna gates. A number of Mahratta horsemen
having been despatched by her Highness to escort me to the camp, I
cantered over with them on my little black horse, and found the beautiful
Arab impatiently awaiting my arrival.
“With the champèd bit, and the archèd crest,
And the eye of a listening deer,
And the spirit of fire that pines at its rest,
And the limbs that laugh at fear.”
_Leetle_ Paul’s description of his “courser proud” is beautiful; but
his steed was not more beautiful than the Arab, who, adorned with
a garland of freshly-gathered white double jasmine flowers, pawed
impatiently at the gates. I mounted him, and entering the precincts of
the zenāna, found myself in a large court, where all the ladies of the
ex-Queen were assembled, and anxiously looking for the English lady,
who would ride crooked! The Bā’ī was seated in the open air; I rode
up, and, dismounting, paid my respects. She remarked the beauty of the
Arab, felt the hollow under his jaw, admired his eye, and, desiring one
of the ladies to take up his foot, examined it, and said he had the
small, black, hard foot of the pure Arab; she examined and laughed at
my saddle. I then mounted, and putting the Arab on his mettle, showed
her how English ladies manage their horses. When this was over, three
of the Bāiza Bā’ī’s own riding horses were brought out by the female
attendants; for we were within the zenāna, where no man is allowed to
enter. The horses were in full caparison, the saddles covered with velvet
and kimkhwab and gold embroidery, their heads and necks ornamented with
jewels and chains of gold. The Gaja Rājā, in her Mahratta riding dress,
mounted one of the horses, and the ladies the others; they cantered and
pranced about, showing off the Mahratta style of riding. On dismounting,
the young Gaja Rājā threw her horse’s bridle over my arm, and said,
laughingly, “Are you afraid? or will you try my horse?” Who could resist
such a challenge? “I shall be delighted,” was my reply. “You cannot
ride like a Mahratta in that dress,” said the Princess; “put on proper
attire.” I retired to obey her commands, returning in Mahratta costume,
mounted her horse, put my feet into the great iron stirrups, and started
away for a gallop round the enclosure. I thought of Queen Elizabeth, and
her stupidity in changing the style of riding for women. _En cavalier_,
it appeared so safe, as if I could have jumped over the moon. Whilst I
was thus amusing myself, “Shāh-bāsh! shāh-bāsh!” exclaimed some masculine
voice; but who pronounced the words, or where the speaker lay _perdu_, I
have never discovered.
“Now,” said I to the Gaja Rājā, “having obeyed your commands, will you
allow one of your ladies to ride on my side-saddle?” My habit was put on
one of them; how ugly she looked! “She is like a black doctor!” exclaimed
one of the girls. The moment I got the lady into the saddle, I took the
rein in my hand, and riding by her side, started her horse off in a
canter; she hung on one side, and could not manage it at all; suddenly
checking her horse, I put him into a sharp trot. The poor lady hung half
off the animal, clinging to the pummel, and screaming to me to stop; but
I took her on most unmercifully, until we reached the spot where the
Bāiza Bā’ī was seated; the walls rang with laughter; the lady dismounted,
and vowed she would never again attempt to sit on such a vile crooked
thing as a side-saddle. It caused a great deal of amusement in the camp.
“Qui vit sans folie n’est pas si sage qu’il croit.”
The Mahratta ladies live in parda, but not in such strict seclusion as
the Musalmānī ladies; they are allowed to ride on horseback veiled; when
the Gaja Rājā goes out on horseback, she is attended by her ladies;
and a number of Mahratta horsemen ride at a certain distance, about two
hundred yards around her, to see that the kurk is enforced; which is an
order made public that no man may be seen on the road on pain of death.
The Hindoos never kept their women in parda, until their country was
conquered by the Muhammadans; when they were induced to follow the
fashion of their conquerors; most likely, from their unveiled women being
subject to insult.
The Bāiza Bā’ī did me the honour to express herself pleased, and gave me
a title, “The Great-aunt of my Grand-daughter,” “Gaja Rājā Sāhib ki par
Khāla.” This was very complimentary, since it entitled me to rank as the
adopted sister of her Highness.
A part of the room in which the ex-Queen sits is formed into a domestic
temple, where the idols are placed, ornamented with flowers, and
worshipped; at night they are lighted up with lamps of oil, and the
priests are in attendance.
The Mahratta ladies are very fond of sailing on the river, but they are
equally in parda in the boats as on shore.
The next day the Bāiza Bā’ī sent down all her horses in their gay native
trappings, for me to look at; also two fine rhinoceroses, which galloped
about the grounds in their heavy style, and fought one another; the Bā’ī
gave five thousand rupees (£500) for the pair; sweetmeats and oranges
pleased the great animals very much.
When Captain Ross quitted, her Highness was placed under the charge of
the agent to the Governor-general. I visited the Bā’ī several times, and
liked her better than any native lady I ever met with.
A Hindoo widow is subject to great privations; she is not allowed to wear
gay attire or jewels, and her mourning is eternal. The Bāiza Bā’ī always
slept on the ground, according to the custom for a widow, until she
became very ill from rheumatic pains; after which she allowed herself a
hard mattress, which was placed on the ground; a charpāī being considered
too great a luxury.
She never smoked, which surprised me: having seen the Musalmānī ladies
so fond of a hooqŭ, I concluded the Mahratta ladies indulged in the same
luxury.
The Mahratta men smoke the hooqŭ as much as all other natives, and the
Bā’ī had a recipe for making tobacco cakes, that were highly esteemed
in camp. The cakes are, in diameter, about four inches by one inch in
thickness; a small quantity added to the prepared tobacco usually smoked
in a hooqŭ imparts great fragrance; the ingredients are rather difficult
to procure[3].
Speaking of the privations endured by Hindoo widows, her Highness
mentioned that all luxurious food was denied them, as well as a bed; and
their situation was rendered as painful as possible. She asked me how an
English widow fared?
I told her, “An English lady enjoyed all the luxury of her husband’s
house during his life; but, on his death, she was turned out of the
family mansion, to make room for the heir, and pensioned off; whilst
the old horse was allowed the run of the park, and permitted to finish
his days amidst the pastures he loved in his prime.” The Hindoo widow,
however young, must not marry again.
The fate of women and of melons is alike. “Whether the melon falls on the
knife or the knife on the melon, the melon is the sufferer[4].”
We spoke of the severity of the laws of England with respect to married
women, how completely _by law_ they are the slaves of their husbands, and
how little hope there is of redress.
You might as well “Twist a rope of sand[5],” or “Beg a husband of a
widow[6],” as urge the men to emancipate the white slaves of England.
“Who made the laws?” said her Highness. I looked at her with surprise,
knowing she could not be ignorant on the subject. “The men,” said I; “why
did the Mahārāj ask the question?” “I doubted it,” said the Bā’ī, with an
arch smile, “since they only allow themselves one wife.”
“England is so small,” I replied, “in comparison with your Highness’s
Gwalior; if every man were allowed four wives, and obliged to keep them
separate, the little island could never contain them; they would be
obliged to keep the women in vessels off the shore, after the fashion in
which the Chinese keep their floating farm-yards of ducks and geese at
anchor.”
[Illustration: SUPERSTITIONS OF THE NATIVES
فاني پارکس]
“Is your husband angry with you?” asked the Brija, the favourite
attendant of her Highness. “Why should you imagine it?” said I. “Because
you have on no ornaments, no jewellery.”
The Bāiza Bā’ī sent for the wives of Appa Sāhib to introduce them to me.
The ladies entered, six in number; and walking up to the gaddī, on which
the Bā’ī was seated, each gracefully bowed her head, until her forehead
touched the feet of her Highness. They were fine young women, from
fifteen to twenty-five years old. The five first wives had no offspring;
the sixth, who had been lately married, was in expectation of a bābā.
Appa Sāhib is the son-in-law of the ex-Queen; he married her daughter,
the Chimna Bā’ī, who died of fever at the time they were driven out of
Gwalior.
SUPERSTITIONS OF THE NATIVES.
The natives are extremely superstitious respecting the lucky and unlucky
marks on horses. The following are some of the marks best known,
respecting which their ideas are curious:
The _favourable_ marks are the deōband, the bhora, and the panch kalian.
The _unlucky_ marks or aiibs are the sampan, siyah-tālū, small eyes, and
a star of a particular sort on the forehead.
The deōband is the feather on the chest: this mark is very rare, and the
best of all marks. If a horse have the deōband, it is the rok or antidote
to the sampan and all other bad marks.
The bhorahs are the two feathers, one on each side of the neck, just
under the mane. If there be two bhorahs turning towards the ears of the
horse it is favourable, a very good sign. If there be only one bhora it
is tolerably good. If the feather turn _towards the rider_ it is called
the sampan; a bhora on one side and a sampan on the other neutralizes
both bad and good qualities.
The panch kalian. The natives admire a _panch-kalian_, as they call it,
very much, that is, a horse with five marks, as follows:—all four legs
white to the knees, stockings as they are called, and a white muzzle with
a white blaze from the muzzle up the forehead. According to my idea, such
a horse in appearance is only fit for a butcher’s tray. Nevertheless, the
natives admire them, and I have seen many good horses of this description.
The sampan. When the feather on the neck of a horse on either side turns
towards the rider, it is called sampan; this is a very bad mark, indeed
the worst; but, if there be two sampans, one on each side the neck, have
nothing to say to the animal, he is an Harām-zāda, given to rearing and
squalling; is vicious, and will be the death of his rider.
The siyah-tālū or black palate is a very bad sign; such horses are
regularly bad, and are never to be depended upon: no native will purchase
an animal having, as it is usually called, the _shatāloo_.
Small eyes are the sign of a sulky horse.
The star on the forehead. No native will purchase a horse if he can cover
the star on the forehead with the _ball_ of his thumb. And in buying a
horse from a native, look to that mark, as they take the white hairs out
with a certain application. A large star is a good sign. No star at all
is of no consequence; but a few white hairs proclaim a bad horse, and no
native will buy him.
With respect to the colour of horses, they are fanciful. Greys are
admired: black horses are also considered handsome: bays are good:
chestnuts very bad.
With regard to Arabs, they are extremely particular as to the perfect
straightness of the forehead, from the top of it down to the nose; the
slightest rise on that part proving in their ideas a want of perfect
pedigree. The deep hollow under the jaw is absolutely necessary; the
small mouth, and the open, large, thin-skinned nostrils; the eyes large
and fine; the hoof small, black, and hard; and the long tail. These
points attract the particular attention of the natives. “Bay in all his
eight joints[7].” Horses of that colour are esteemed hardy and active.
The prophet judged shicàl bad in a horse: shicàl is, when a horse has the
right hind-foot and the left fore-foot, or the right fore-foot and the
left hind-foot, white.
The amble of a native horse is a quiet, quick pace, but not agreeable at
first to one accustomed to the paces of horses broken in by Europeans:
the Mahratta bit is extremely sharp, and throws a horse well on his
haunches.
I have seen a young horse, being taught to amble, with a rope tied to
each fetlock; it made him take short steps, moving the two legs of the
same side at the same time; it is a natural pace to a horse over-loaded.
Horses in India are usually fastened with two ropes to the head stall,
and the two hind-legs have a rope fastened on each fetlock, which rope is
secured to a stake behind the animal, long enough to allow of his lying
down: these are called āgārī-pichhārī.
In Shakespear’s Dictionary, hirdāwal is mentioned as the name of a defect
in horses, and its being a feather or curling lock of hair on the breast,
which is reckoned unlucky for the rider.
It is written, speaking of the Prophet Mohammud, “There was nothing his
Highness was so fond of, after women, as horses; and after horses as
perfumes; and the marks of good horses are these: the best horses are
black, with white foreheads, and having a white upper lip; next to that,
a black horse, with white forehead and three white legs; next to this is
a bay horse of these marks: a bay, with white forehead, white fore and
hind legs, is best; and a sorrel with white fore and hind legs is also
good. Prosperity is with sorrel horses. I heard the Prophet say, ‘Do not
cut the hair of your horses’ foreheads, nor of their necks, nor of their
tails; because verily horses keep the flies off with their tails, and
their manes cover their necks, and blessings are interwoven with the hair
of their foreheads,’ ‘Tie up your horses and make them fat for fighting,
and wipe off the dust from their foreheads and rumps; and tie bells to
their necks.’”
This latter command is curious, as in the “Rites of Travelling” it is
mentioned, “The angels are not with that party with which is a dog, nor
with that party with which is a bell.” “A bell is the devil’s musical
instrument.” “Kill black dogs having two white spots upon their eyes; for
verily this kind of dog is the devil.”
The natives cannot understand why Europeans cut off the tails of their
horses, and consider it a disgusting and absurd practice. An officer
in the artillery related a story of having sold an old Persian horse,
with a tail sweeping the ground, to a friend at Fathīghar. When the
sā’īs returned, Captain A⸺ asked him how the horse was liked, and if he
was well. “Ahi, Sāhib!” said the sā’īs, “I had no sooner delivered him
up than they cut off his tail, and the poor old horse was of such high
caste that he could not bear such an indignity, and next morning he died
of shame!” “Sharmandī ho mar-gayā.” The English may be a very civilized
nation, but this cutting off the tails of their horses, nicking the bone,
and scoring fish alive, savour somewhat of barbarism: all that can be
urged in its defence is, it is the custom (dastūr).
The natives are extremely superstitious, and delight in incantations.
“God save you, uncle!” is the address of a Hindoo to a goblin, of which
he is afraid, to prevent its hurting him[8].
Her Highness the Bāiza Bā’ī, having heard of the great fame of my cabinet
of curiosities, requested some tigers’ claws for the Gaja Rājā. I wrote
to a friend in Assam, who sent me a quart of tigers’ claws! regretting
he was unable to procure more. If you kill a tiger, the servants steal
his claws as quickly as possible to send to their wives to make into
charms, which both the women and children wear around their necks. They
avert the evil eye and keep off maladies. The Gaja Rājā was pleased at
having procured the claws, and her horse’s neck was adorned with some
five-and-twenty ornaments or more strung together, each made like the one
appended to the chain in the sketch; it must have been valuable, being
formed of pure gold.
The charm, No. 1 in the sketch, I had made by my own workman in the
bazār, in solid silver, a copy from a necklace worn by the wife of
one of my servants Dilmīr Khān. “Not one, but seventy misfortunes it
keeps off[9].” The tiger’s claws are tipped and set in silver; the back
opens with a hinge, and the Jadu-ke-Bāt, a written charm, is therein
concealed, the efficacy of which, added to the claws, ensures certain
prosperity to the possessor, and averts the evil eye. No lady in India
can wear any thing so valueless as silver, of which the ornaments made
for her servants are composed. Whether Musalmānī or Hindoo, the women are
delighted with the claws of the tiger. When an amulet, in form like No. 2
in the sketch, is made for a child, two of the teeth of the crocodile are
put into it in lieu of tigers’ claws. To-day a child in the Fort met its
death by accident. The natives say, “How could it be lucky when it wore
no charm to protect it?” Baghnā is the name for the amulet consisting
of the teeth and claws of a tiger, which are hung round the neck of a
grown-up person or of a child.
The Prophet forbids the use of certain amulets, saying, “Verily, spells,
and tying to the necks of children the nails of tearing animals, and the
thread which is tied round a wife’s neck, to make her husband love her,
are all of the way of the polytheists.”
“It is the custom in Hindoostan to keep a monkey in or near a stable, to
guard the horses from the influence of evil eyes. In Persia, the animal
so retained is a hog; and in some parts of England, a goat is considered
a necessary appendage to a stable, though, possibly, from some other
equally fanciful motive.”
The owl is considered an unlucky bird. “One-eyed men have a vein
extra[10];” and are supposed to be more knowing than others. And I have
before mentioned that an opinion prevails in wild and mountainous parts
of India, that the spirit of a man destroyed by a tiger sometimes rides
upon his head, and guides him from his pursuers.
I have never seen it done in India, but I have heard from very good
authority, that there are men who profess to be able to tame the most
vicious horse by whispering into his ear; a man will go up to a violent
animal, whisper to it, and the creature will become tranquil. Catlin, in
his account of the North American Indians, says: “After having caught a
wild horse with a lasso, the Indian gradually advances until he is able
to place his hand on the animal’s nose, and over its eyes, and at length
to breathe in its nostrils; when it soon becomes docile and conquered,
so that he has little else to do than to remove the hobbles from its
feet, and lead or ride it into camp.” And in another part of the work,
Catlin says: “I have often, in concurrence with a known custom of the
country, held my hands over the eyes of the calf, and breathed a few
strong breaths into its nostrils; after which I have, with my hunting
companions, rode several miles into our encampment, with the little
prisoner busily following the heels of my horse the whole way, as closely
and as affectionately as its instinct would attach it to the company of
its dam! This is one of the most extraordinary things I have met with
in this wild country; and although I had often heard of it, and felt
unable exactly to believe it, I am now willing to bear testimony to the
fact, from the numerous instances I have witnessed since I came into the
country.”
In explanation of the coin, marked No. 9, in the plate entitled
“Superstitions of the Natives,” I must give an extract from the letter of
a friend:—
“To entertain that amenity so requisite for the obtaining a note from
you, I send, under the seal wherewith I seal my letter, ‘a little money,’
as a first instalment. The form of the coin is meant to be octagonal;
that form is more evident on those that are larger. Now for the coin’s
explanation: It bears the seal of Rajah Gowrinath Singh, who succeeded
his father Luckhishingh, in Assam, 1780; he was of a hot temper, and a
liberal. After reigning five years, he was expelled by Bhurrethi Moran
Rajah of Bengmoran. Gowrinath Singh fled to Gowhatty, and having got the
Company to take his part, Captain Wallis was sent with an armed force
to reinstate him on the throne; this was performed, but at the cost of
incredible destruction of towns, villages, cultivation, and all that sort
of thing. Since those days, Assam has been a jungle. Finding Rungpore,
his capital, depopulated, Gowrinath caused a palace to be built on the
banks of the Deshoi, where he lived in tranquillity ten years; the place
became populous, and though the palace has fallen into ruins, it still
exists as a town, under the name of Deshoi Khote. Gowrinath Singh died
in 1795, having reigned in Assam fifteen years. I will send you his
inscription, which is in part only on the coin enclosed; but I must get
it from my learned Pundit. Other and older coins are found, both of gold
and silver, but of no baser metal; copper appears to have been unknown
for that purpose.”
No. 10 is the larger octagonal coin mentioned in the above extract, and
was forwarded to me as a second instalment from Assam.