JO-ISTO, MAY.
THE WORSHIP OF SHUS-TY.--SON-IN-LAW INVITED.
This month has only a few leading religious observances which have no
sanction in the Shasturs. The worship of Shus-ty, the watching goddess
of the babies, is entirely a female affair. The men pay very little
homage to her although they regard it as sacred and help the women
in its arrangements. It can be easily understood why this goddess is
worshipped, from the fact that the mothers and would-be mothers take
much interest in the worship; the childless widows take no part in
it. Shus-ty means _sixth_, from the day in which she is adored.
It will be remembered that on the evening of the sixth day after the
birth of a child this goddess is worshipped with much ceremony; and
whenever her general worship comes, it does so on the sixth day of
the full moon. Sometimes her image is placed in the water, at others
in some conspicuous place in the house. This is quite different from
other modes of worship, in regard to some of its peculiarities. A
large quantity of plantain, some bamboo leaves and banian leaves are
particularly needed.
At the house of some venerable matron, who is widely known for her
devotion to the religious ordinances, the women from the neighborhood
congregate, bringing with them their respective babies, that they may
receive the benediction from the officiating matron. Each woman brings
also some raw rice, a certain number of plantains, and a few stitches
of cotton thread, which latter they color with yellow powder, and put
on round the neck or arms of the children. The fashionable adults do
not like to wear this clumsy wet thread on their arms; the mother,
by persuasion or force, touches their forehead with this consecrated
symbol, and wears it round her own arm for a fortnight, but often she
loads her yielding child with the share of those who have refused.
The thing which stands as the representation of the goddess is a
churning-stick made of bamboo, or sometimes a mill-stone. In some
villages there are statues of Shus-ty made of “wood and stone.” The
honored matron scatters flowers, green leaves, powders, etc., on the
image, bathes it with Ganges water, and offers it food to eat, which
it cannot do in any visible way. At the close she recites a legendary
anecdote of Shus-ty’s kindness to the children committed to her care
by consecration, and her displeasure over those not duly dedicated to
her. Of course, this fills the heart of Hindoo mothers with joy,--that
is the thought of having had their children put under the protection
of Shus-ty, whose blessing will help them to grow in stature and in
life![11] On this occasion, the Hindoos invite their sons-in-law to
attend the worship. It is a general custom, from the highest to the
lowest castes, to entertain their sons-in-law in their houses. It is
entirely a matter of social pleasure in its very nature, but, being
attached to the worship of the goddess, is considered as a religious
institution. If a man has five married daughters he sends letters of
invitation to their husbands. In case of one being absent from home,
his portion of the entertainment, composed of a handsome present of
dress and confectioneries, will be forwarded to his parents. Not only
to the husbands of daughters is such hospitality shown; it extends in
different ways to the husbands of cousins and nieces. When every family
in the town has been crowded with these welcome guests, a neighbor
invites his friends’ sons-in-law. Thus every house wears a garment of
festivity. The music and sports are everywhere. If it be the first
visit to his father-in-law’s house after his marriage, the young man is
taxed very much. He is bound by the custom of the place to entertain a
pleasure party in a feast. As the women do not meet with men in social
gatherings, an extra arrangement is made in the inner department of the
house for their satisfaction. It is worth while to observe how in these
social pleasures and amusements the Hindoo cannot attain that degree of
sociability and love which the Christians have. After eighteen months’
stay in America, I can imagine the magnitude of the grand time which
this people would enjoy on occasions like this of the Hindoos. In this
country, the music, dancing, speeches from both sexes contribute much
to the ordinary enjoyments of life, but among the Hindoos the case
is quite different. In their festivities or social pleasures we see
a conflict between the natural affection and artificial regulations.
While one draws toward another with that brotherly love which is
implanted in every breast by nature,--the caste system with its hideous
features stretches forth its hand to keep them asunder. It spreads
four seats, and sets four separate tables for men of four distinct
professions. If a man of high caste carelessly treads upon the place
where the low castes sit at the meal, he will bathe immediately.