_Sabitri._ My parrot[31] is become silent; my daughter has no more

words in her month; she is faded like a stale flower. Ah! ah! for

how long have I not seen Bindu Madhab? I am waiting in expectation

that the College will be closed, and my son will come home. But

this danger is come (_applying her hand on Saralota’s chin_). Ah!

the mouth of my dear one is dry, I think you have not yet taken

any food. While I have fallen into this danger, when shall I

examine, whether any have taken their food or not. Let me bathe

you, go and take some food. I am also going.

(_Exit both._)

-----

Footnote 29:

When the rice in cleansed from its husks by being placed in the

sun, instead of being boiled, it is called the Atapa rice.

Footnote 30:

That is, this is his last leave.

Footnote 31:

The word parrot here refers to Saralota. As the parrot is

generally an object of fondness to persons, so Saralota was

called a parrot, because she was much loved by her

mother-in-law.

-----

----------

FOURTH ACT—FIRST SCENE.

THE CRIMINAL COURT OF INDRABAD.

-------

_Enter_ MR. WOOD, MR. ROSE, _the Magistrate, and An Officer,

sitting_. GOLUK CHUNDER, NOBIN MADHAB, BINDU MADHAB, _the

Attorneys of the Plaintiff and the Defendant, the Agent, Nazir, a

Bailiff, Servants, Ryots, &c., standing_.

_Defendant’s Attorney._ May the prayer in this application be

granted. (_Gives the application to the Sheristadar._)

_Magistrate._ Very well; read it. (_Speaks with Mr. Wood, and

laughs._)

_Sheristadar._ (_To the Defendant’s Attorney._) You have written

here what equals the length of the Ramayan. Can the petition be

read without its being in abstract? (_Turns to another page of the

application_).

_Magistrate._ (_Having spoken with Mr. Wood, and concealing his

laughter_). Read clearly.

_Sheristadar._ In the absence of the defendant and his attorneys,

the evidence is already taken from the witnesses of the plaintiff.

We pray that the witnesses of the plaintiff be again called.

_Plaintiff’s Attorney._ My Lord, it is true that attorneys are

given up to lying, deceiving, and forgery; they easily forge and

tell lies, and are incessantly engaged in immoral actions. They

lead astray married women; and then they themselves enjoy their

houses and every thing else. The Zemindars hate the attorneys; but

for the effecting their special purposes, they call them, and give

them a seat on their couch. My Lord, the very profession of the

attorneys is a cheating one. But the attorneys of the Indigo

Planters can never deceive. The Indigo Planters are Christians;

falsehood is accounted a great sin in the Christian Religion.

Stealing, licentiousness, murder, and other actions of that nature

are also looked upon as hateful in that religion not taking evil

actions into consideration, even forming evil designs in the mind

dooms a man to burn in the fire of hell. The main aim of the

Christian Religion is to show kindness, to forgive, to be mild and

to do good unto others; so, it is by no means probable that the

Indigo Planters, who follow such a true and pure religion, ever

give false evidence. My Lord, we do serve such Indigo Planters; we

have reformed our character according to theirs, and even, if we

desire, we can, by no means, teach the witness anything false;

since if the Sahebs, the lovers of truth, find the least fault in

their servants, they punish them according to the rules of

justice. The Amin of the Factory, the witness of the defendant, is

an example of that. Because he deprived the ryot of his advances,

the kind Saheb drove him from his office; and being angry on

account of the cries of the poor ryot, he also beat him severely.

_Wood the Planter._ (_To the Magistrate._) Extreme provocation!

Extreme provocation!

_Plaintiff’s Attorney._ My Lord, many questions were put to my

witnesses; had they been witnesses who were prepared ones

(perjured) they would have been caught by those very questions.

The lawyers have said, “The Judge is as the advocate of the

defendant,” consequently the questions to be put by the defendant,

are already asked by your Honour. Therefore, there is no

probability of any advantage to the defendant, if the witnesses be

brought here again; but on the other hand, it will prove very

disadvantageous to them. Honored Sir, the witnesses are poor

people who live by holding the plough. By the plough they maintain

their wives and children; their fields become ruined if they do

not remain there for the whole day; so much so, that because it

proves a loss to them if they come home, their wives bring boiled

rice and refreshments bound in handkerchiefs to them in the

fields, and make them eat that. It proves an entire loss to the

ryots to come away from the fields for one day; and at such a

time, if they be brought to such a distant part of the zillah by

summons, then the labours of the whole year will go for nothing.

Honored Sir, Honored Sir, do as you think just.

_Magistrate._ I don’t see any reason for that (_as advised by Mr.

Wood_). There seems no necessity for that.

_Defendant’s Attorney._ My Lord, the ryots of no village take the

advances of the Indigo Planters with their full consent. The

Indigo Planter, accompanied by the Amins and servants, or his

Dewan, goes on horse-back to the field, marks off the best pieces

of land, and orders the preparation of the Indigo. Then the owner

of the land brings the ryots to the Factory, and having made known

to them the particulars of the matter, takes their signatures for

the advances. The ryots, taking the money in advance, come home

with tears in their eyes; and the day on which any of them comes

home with the money, his house, becomes filled, as it were, with

the tears of persons weeping for the death of a relative or

friend. On the payment of the Indigo to the Indigo Planter, even

if the latter have something still to pay to the farmers above the

sum of the advances as the price of that article, yet they keep it

in their Account-books that the farmers have still something to

pay. The ryots, when they have once taken the advance, will suffer

pain for not less than seven generations. The sorrow which the

ryots endure in the preparation of the Indigo is known only to

themselves and the Great God, the Preserver of the poor. Whenever

some sit together, they converse about the advances and inform

each other of their respective sums; and also try how to save

themselves. They have no necessity for forming plans and mutually

taking the advice of each other. Of themselves they are become as

mad as the dog who received a blow on the head. The witnesses gave

evidence that the ryots were willing to prepare Indigo; but that

the person who has engaged me had, by advice and intimidation,

stopped their engaging in the preparation of Indigo. This is a

very striking and an evident forgery. Honored Sir, once more bring

them before the Bench, and your servant will by two questions

disclose the falsity of their evidence. I do acknowledge, that

Nobin Madhab Bose, the son of Goluk Chunder Bose, who engaged me,

tried his utmost to extricate the helpless ryots from the hands of

the giant-like Indigo Planters. I do acknowledge this. He also

proved himself successful in stopping the tyranny of Mr. Wood;

which is known fully by the case which was brought here for the

burning of the village of Polaspore. But Goluk Chunder Bose is of

a very peaceful character; he fears the Indigo Planters more than

the tigers, never engages in any quarrels; at no time injures

another, and even is not courageous enough to save another from

danger. My Saheb, that Goluk Chunder Bose is a man of a good

character, is known to all persons in the zillah, and can be known

even by enquiring of the Amlas of the Court.

_Goluk._ Honored Sir, the whole sum due for my Indigo of the last

year was not paid; still only through fear of coming into Court, I

consented to take the advance for sixty bigahs of land. My eldest

son said, “Father, we have other ways of living; the loss in

Indigo for one year or two might stop feasts and religious

ceremonies, but will not produce want of food. But those who

entirely depend on their ploughs; what means have they? Losing

this case if we be obliged again to engage in the Indigo

cultivation, all will be obliged to do the same afterwards.” He

said this is a wise man; and consequently I told him to make the

Saheb, by entreaties and supplications, to agree to fifty bigahs.

The Saheb said nothing, neither Yes nor No; and secretly made

preparations to bring me in my old age, to gaol. I know that the

only way to get happiness is to keep the Sahebs contented; the

country is the Saheb’s, the Judges are their brothers and friends;

and is it proper to do anything against them? Extricate me, and I

make this promise, that if I cannot prepare the Indigo from want

of ploughs and kine, I will annually give the Saheb Co.’s Rs. 100

in the place of that. Am I a person to tutor the ryots? Do I meet

them?

_Defendant’s Attorney._ Honored Sir, of the four ryots who came as

witnesses, one is of the Tikiri caste; he has no knowledge of what

a plough is; he has no lands and no rents to pay; has no kine and

no cow-house; and this can be best known by proper examination.

Kanai Torofdar is a ryot of a different village; and as to our

Babu he has no acquaintance with him. For these reasons we do pray

that these men be brought again. The legislators have said, before

the decision, the defendant ought to be supplied with all proper

means. Saheb, if this my prayer be granted, I shall have no more

reasons for complaint.

_Plaintiff’s Attorney._ Saheb.

_Magistrate._ (_Writes a letter._) Speak, speak; I am not writing

from hearsay.

_Plaintiff’s Attorney._ Saheb, if at this time, the ryots be

brought here they will suffer great loss; else, I, also, would

have prayed for their being brought here again, since the offences

of the defendant which are already proved, may receive stronger

confirmation. Sir, the bad character of Goluk Chunder Bose is

known throughout the country; he who benefits him, in return,

receives injuries. The Indigo Planters crossing the immeasurable

ocean have come to this land, and have brought out its secret

wealth; have done great benefit to the country, have increased the

royal treasure, and have profited themselves. What place, besides

the prison, can best befit a person who thus opposes the great

actions of these noble men.

_Magistrate._ (_Writes the address._) Chaprasi!

_Chaprasi._ Sir! (_Comes to the Saheb._)

_Magistrate._ (_Advises with Mr. Wood._) Give this to Mrs. Wood.

Tell the Khansamah, the Saheb, who is come here, will not go

to-day.

_Sheristadar._ Sir, what orders are to be written?

_Magistrate._ Let it remain within the _Nathi_ or Court documents.

_Sheristadar._ (_Writes._) It is ordered that it remains within

the _Nathi_ (_signed by the Magistrate_). Saheb, thou hast not yet

made a signature on the orders to the reply of the defendant.

_Magistrate._ Read it.

_Sheristadar._ It is ordered, that the defendant is to give Co.’s

Rs. 200, or two persons as security, and that the subpœnas be

sent to the truthful witnesses. (_The Magistrate gives the

signature_).

_Magistrate._ Bring the case of the robbery in Mirghan to the

Court to-morrow.

(_Exit Magistrate, Mr. Wood, Mr. Rose,

Chaprasi, and Bearers._)

_Sheristadar._ Nazir, take the security-bond from the defendant

properly.

(_Exit sheristadar, agent, the plaintiff’s

attorney, the ryots._)

_Nazir._ (_To the Defendant’s Attorney._) How can we write now,

while it is evening; moreover, I am somewhat busy now.

_Defendant’s Attorney._ The name is great, but in property there

is nothing (_speaks with the Nazir._) This money they will give by

selling the ornaments.

_Nazir._ I have no estates, have no trade nor lands for

cultivation. This is my whole stock. It is for your sake only that

I have agreed to take Rupees 100. Let us go to our lodging. Be

careful that the Dewan does not hear this. Have not they got

something as their own.

(_Exit all._)

----------

FOURTH ACT—SECOND SCENE.

INDRABAD, THE DWELLING OF BINDU MADHAB.

-------

NOBIN MADHAB, BINDU MADHAB, _and_ SADHU _sitting_.

_Nobin._ I am now obliged to go home. My mother will die as soon

as she hears of this. What more shall I do now for you? See that

our father does not suffer great sorrow. I have now determined on

leaving our habitation. I shall sell off everything, and send the

money. Whoever wants any sum, I will give him that.

_Bindu._ The Darogah does not want money; only, for fear of the

Magistrate, he does not allow the cooking Brahmin to be taken

there.

_Nobin._ Give him money and also entreat him. Ah! His[A] body is

old; he has been without food for three days! I explained to him,

and entreated him greatly. He says, “Nobin, let three days pass

and then shall I think, whether I shall take food or not; within

these three days, I shall not take any thing.”

_Bindu._ I do not find any means, how I can be able to make my

father take some boiled rice. The hand which he has placed on his

eyes from the time when the Magistrate, the slave of the Indigo

Planters, ordered him to be kept in the prison, that hand he has

not yet removed. The hand is filled with the tears; and the piece

where he was made to sit down at first, is still that where he now

is. Being entirely silent, and remaining weak in body and without

power to move, he is become like a dead pigeon in this cagelike

prison. This day is the fourth, and to-day I must make him take

food. You had better go home, and I shall send a letter every day.

_Nobin._ O God, what great sorrow art thou giving to our father!

If they do allow you, my dear Bindu, to remain day and night in

the prison; then can I quietly go to our house.

_Sadhu._ Let me steal, and you bring me before the Court as a

thief. I will make the confession; they will put me in prison;

then I will be best able to serve my master.

_Nobin._ O Sadhu! Thou art the actual Sadhu (the honest man). Ah!

you are now very sorry on learning the deadly sorrow of

Khetromani; and the sooner I can take you home the better.

_Sadhu._ (_Deep sigh._) My eldest Babu! Shall I see my daughter on

my return. I have none other.

_Bindu._ If you make her take that draught which I gave you, she

must be cured by that. The Doctor heard every particular of her

disease, and has given that medicine.

_Enter the Deputy Inspector._

_D. Inspector._ Bindu Babu, Mr. Commissioner has written very

urgently about releasing your father.

_Bindu._ There is no doubt the Lieutenant-Governor will grant him

release.

_Nobin._ After what time can the notice of the release come?

_Bindu._ It will not be more than fifteen days.

_D. Inspector._ The Deputy Magistrate of Amaranagara gave an order

of imprisonment for six months to a certain Mooktyar according to

this law; but he had to remain for sixteen days in the gaol.

_Nobin._ Shall such a time ever come, that the Governor, becoming

friendly, destroy the evil desires of the unfriendly Magistrate?

_Bindu._ There is a God, the Lord of the Universe; and he must do

it. Sir, you had better start, for there is a long way to go.

(_Exit Nobin, Bindu, and Sadhu._)

_D. Inspector._ Alas! The two brothers, burnt up by these

anxieties, have, as it were, become dead, while living. The order

of release from the Lieutenant-Governor will be as the restoration

of life to them. Babu Nobin Chunder is of a brave spirit, does

good to others, is very munificent, a great improver of learning,

and also of a patriotic mind; but the mist of the cruel Indigo

Planters withered all his good qualities in the bud.

_Enter the Pundit of the College._

Welcome, Sir!

_Pundit._ My body is naturally somewhat of a warm nature. I cannot

hear the sunshine. The heat of the sun makes me, as it were, mad

in the months of March, April, and May. I had a very severe

head-ache for a few days; and was not able to attend Bindu Madhab

at all.

_D. Inspector._ The Vishnu Toila (a kind of oil) can do you some

good. The oil is prepared for Babu Vishnu, and to-morrow I shall

send some to your house.

_Pundit._ I am much obliged to you for that. A man of a healthy

constitution becomes mad by teaching children; such am I.

_D. Inspector._ Why don’t we see our elder Pundit any more?

_Pundit._ He is now trying some means to leave this doggish

service. While his good son is making some acquisition of

property, the family will be maintained like that of a King. It

does not seem good for him now to go to and come from the College

looking with his books under his arm like a bull bound to the

cart. He is now of age.

_Re-enter_ BINDU MADHAB.

_Bindu._ The Pundit is come.

_Pundit._ Did the sinful creature show so much injustice? You did

not hear it; at Christmas he spent ten days continually in that

Factory. The ryot is to have justice from him! _Can the Hindu

celebrate his religious services before the Kazi_ (the Mahomedan

judge)?

_Bindu._ The decree of Providence.

_Pundit._ Whom did you appoint as Muktyar?

_Bindu._ Prandhan Mullik.

_Pundit._ Why did you appoint him as your Muktyar? It would have

been better if you had engaged some other person. “All Gods are

equal. To make a separation from the wicked, the village becomes

empty.”[32]

_Bindu._ The Commissioner has made a report to the Government

recommending the release of my father.

_Pundit._ _One is ashes and so is the other_; as is the Magistrate

such is the Commissioner.

_Bindu._ Sir, you know not the Commissioner; and, therefore, you

spoke thus of him. The Commissioner is very impartial, and is

always desirous of the improvement of the natives.

_Pundit._ Whatever that be; now if, through the blessing of God,

your father be released, then all shall be well. In what condition

is he in the gaol?

_Bindu._ He is shedding tears day and night, and for the last

three days has taken no food. Just now I shall go to the gaol, and

shall make him happy by giving him this good news.

_Enter a Chaprasi._

Art thou a chaprasi of the gaol?

_Chaprasi._ Sir, come quickly to the goal. The Darogah has called

you.

_Bindu._ Have you seen my father this day?

_Chaprasi._ Come, Sir. I cannot say anything.

_Bindu._ Come, Sir (_to the Pundit_). I don’t suppose all good. I

go.

(_Exit Bindu Madhab and Chaprasi._)

_Pundit._ Yes; let us all go. I think some bad accident has taken

place.

(_Exit both._)

-----

Footnote 32:

This is a proverb, signifying you cannot separate the tares from

wheat.

-----

----------

FOURTH ACT—THIRD SCENE.

THE PRISON-HOUSE OF INDRABAD.

-------

_The dead body of Goluk Chunder swinging, bound by his outer garment

twisted like a rope; the Darogah of the Gaol and the Jamadar sitting._

_Darogah._ Who is gone to call Babu Bindu Madhab?

_Jamadar._ Manirodi is gone there. Till the Doctor comes, we

cannot bring it down.

_Darogah._ Did not the Magistrate say, he will come here this day?

_Jamadar._ No, Sir, he has four days more to come. At Sachigunge

on Saturday, they have a Champagne-party and ladies’ dance. Mrs.

Wood can never dance with any other, but our Saheb; and I saw

that, when I was a bearer. Mrs. Wood is very kind: through the

influence of one letter, she got me the Jamadary of the Jail.

_Darogah._ Ah! The father of Babu Bindu Madhab expressed great

sorrow at his not getting food. When Babu Bindu sees this, he will

quit life.

_Enter_ BINDU MADHAB.

All things are by the will of God.

_Bindu._ What is this! What is this! Ah! ah! My father is dead

while bound above ground with a rope! I was coming to try some

means for his release. What sorrow! (_places his own head on the

breast of the dead body, then clasps the corpse, and weeps_). Oh

father! Hast thou at once broken the ties of affection towards us?

Shalt thou no more praise Bindu before other men for his English

education? Calling Nobin Madhab by the name of “Bhima[33] of

Svaropur;” is that now put at an end? You have now made a treaty

with Bipin (the son of Nobin) with whom you always had a quarrel,

saying to the eldest Bou, “My mother, my mother.” Ah! as in the

case of a heron and its mate, with their young ones flying in the

air, in search of food, if the heron be killed by a fowler, the

mate with her young ones falls into great danger, so shall my

mother be when she hears of your being put to death, while hung

above ground by a rope.

_Darogah._ (_Bringing Babu Bindu aside by taking hold of his

hands._) Babu Bindu do not be so impatient now. Get the permission

of the Doctor, and try to take the corpse soon to the Amritaghata.

_Enter Deputy Inspector and the Pundit._

_Bindu._ Darogah, do not speak of anything to me. Whatever

consultation you have to make, make that with the Pundit and the

Deputy Inspector. Through sorrow, I have lost the power of speech;

let me take my father’s feet once on my breast. (_Sits up, taking

the feet of Goluk on his breast._)

_Pundit._ (_To the Deputy Inspector._) Let me take Bindu Madhab on

my lap; you had better unloose the rope. It is never proper to

keep such a godly body in this hell.

_Darogah._ It will be necessary to wait for a short time.

_Pundit._ Are you the chowkidar of hell, else why have you such a

character?

_Darogah._ Sir, you are wise, you are reproaching me.

_Enter the Doctor._

_Doctor._ Ho! Ho! Bindu Madhab! God’s will. The Pundit is come.

Bindu must not leave the College.

_Pundit._ It is not proper for Bindu to leave the College.

_Bindu._ As to our estates and possessions, we have lost every

thing; at last, our father has left us beggars (_weeps_); how can

studying be any more carried on?

_Pundit._ The Indigo Planters have taken away the all of Bindu

Madhab and his family.

_Doctor._ I have heard of these Planters from the Missionaries and

also I have seen them myself. Once as I was coming from a certain

Planter’s Factory at Matanagara, while I was sitting in a village,

two ryots of the place were passing by the side of my palanquin;

one of them had some milk with him, which I wanted to buy.

Immediately, one whispered to the other, “The Indigo giant, the

Indigo giant.” Then having left the milk, they ran off. I asked

another ryot, and he said, that these persons ran off for fear of

being compelled to take advances for Indigo; and as I had taken

the advance, what reason is there for going to his godown. I

understood, he took me for a planter; I gave the milk into that

ryot’s hand, and went away from the place.

_D. Inspector._ A certain Missionary was passing through a village

within the concern of Mr. Vally. As soon as the ryots saw him,

they began to cry aloud, “The Indigo ghost is come out, the Indigo

ghost is come out;” and having left that path, flew into their own

houses. But as the ryots found, by and by, the bounty, mildness,

and forgiving temper of these gentlemen, they began to wonder; and

as much as the Missionaries showed heartfelt sorrow for the

tortures which the poor people suffered from the Indigo Planters,

so much the more they began to love them, and to have faith in

them. Now the ryots say to each other, “All bamboos are of one

tuft; but of one is made the frame of the Goddess Durga, and of

another the sweepers basket.”

_Pundit._ Let us take away the dead body.

_Doctor._ We must be sharp. You can bring it out.

(_Bindu Madhab and the Deputy Inspector loosening the rope bring

out the corpse._)

(_Exit all._)

-----

Footnote 33:

Bhima or Brikadar was the second brother of Yudhistra and the

second sond of Pandu.

-----

----------

FIFTH ACT—FIRST SCENE. | BEFORE THE OFFICE OF THE BAGHUNBARI

FACTORY.

-------

_Enter_ GOPINATH DAS _and a Herdsman_.

_Gopi._ How did you get so much information?

_Cowherd._ We are their neighbours; day and night, we go to their

house. Whenever we are in want of any thing, either a little salt

or a ladle of oil, we immediately go to them and bring it; if the

child cry, we bring a little molasses from them and give it; we

are getting our support for nearly seven generations from the Bose

family; and can’t we get information about them?

_Gopi._ Where was Bindu Madhab married?

_Cowherd._ Oh, it is in a village to the west of Calcutta. In

which they wanted to have the Kaistas[34] wear the poita. We

cannot satisfy all the Brahmins now in existence in a great feast,

and still they wanted to increase the number. The father-in-law of

our young Babu is greatly respected. The Judge or Magistrate when

they come to him take off their hats. Do such men give their

daughters to men of these places? Observing the improvements in

learning made by our young Babu, they did not care about the

village belonging to ryots. People say that the women in cities

are showy, and that there is no distinction between those who live

within the house and those who live in the bazar.[35] But we do

not at all find a young woman of a mild temper as the Bou of the

Bose family is. The mother of Goma goes to their house every day,

still, although she has been married for nearly five years, she

has never seen her face. We saw her only on that day when she came

here. We thought that the Babus in the city keep company with the

Europeans; therefore they have brought their females into public

like English ladies.

_Gopi._ But the Bou is always engaged in attending on her

mother-in-law.

_Cowherd._ Dewanji, what shall I say? The mother of Goma says, I

heard a report that, had not the youngest Bou been in the house

when the news of Nobin being bound by the rope and thus killed

came, the mistress of the family would have died. We heard also

that the women in the city treat their husbands as sheep (slaves)

and murder their parents by not giving them any support; but

observing this Bou, I now know that it is a mere report.

_Gopi._ I think, the mother of Babu Nobin Chunder also loves her.

_Cowherd._ I don’t see any one in the world whom she does not

love. Ah! She is an Annapurnah[36] (full of rice). But have you

kept the rice that she shall be full of it?[37] The vile Planters

have swallowed up the old man, and they are now on the point of

swallowing up the old woman.

_Gopi._ Thou braggart fool, if the Saheb hear this; he will bring

out your new moon.[38]

_Cowherd._ What can I do? Is it my desire to sit in the Factory

and abuse the Sahebs?

_Gopi._ I am very sorry that I have destroyed this man of great

honour by a false law-suit. I have also felt great pain on hearing

of Nobin’s severe head-ache and the miserable condition of his

mother.

_Cowherd._ _It is the cold attacking a frog._[39] Dewanji, don’t

be angry with me, I am as a mad goat; shall I prepare the tobacco?

_Gopi._ This stupid fellow of Nanda’s family is very senseless.

_Cowherd._ The Sahebs are doing all: _they themselves are

blacksmiths and at the same time the cimeter; where they make one

to fall, there they themselves also fall_. If ruin come upon these

Saheb’s Factories, then the people of the villages save themselves

by bathing.[40]

_Gopi._ You are very foolish. I don’t want to hear any more? Go

out, the Saheb will come very soon.

_Cowherd._ Now, I am going. You must attend to my milk bill, and

also give me one rupi to-morrow. We shall go to bathe in the

Ganges.

(_Exit Cowherd._)

_Gopi._ _I think the thunder-bolt will strike this head, which is

aching._ No one will be able to stop the Saheb in sowing the

Indigo seed on the sides of your tank. The Sahebs did something

improper. These persons engaged themselves to sow Indigo on fifty

bigahs of land, although they did not get the full price for the

last year. Yet the Sahebs are not satisfied; these disputes arose

only for certain pieces of grounds; and it would have been good

for Nobin Bose to have given them these—_to keep the goddess

Sitola[41] well-pleased is the best_. Nobin will bite once more

even after his death. (_Seeing the Saheb at a distance_). Here the

white-bodied man with a blue dress is coming. I think, I am to

remain as a companion with the former Dewan for some days.

_Enter_ MR. WOOD.

_Wood._ There will be a great quarrel at Matanagara: and all the

latyals will be there. Let no one hear this? For this place, make

a collection of ten of the poda caste of (Surki) brickpowder

makers or sellers. I, Mr. Rose, and you are to go there. The fool

while he has taken his cacha[42] will not be able to increase the

row greatly. He is sick; then how can he go to bring assistance

from the Darogah.

_Gopi._ The extreme weakness to which these are reduced, makes it

unnecessary to bring any _surkiwallá_ among the Hindus, for a

person to die with a rope round his neck, especially within a

prison is very disgraceful; so he is greatly punished by this

occurrence.

_Wood._ You do not understand this. The rascal is become very

happy on the death of his father. He took the advances for a long

time only through fear of his father; now that fear is gone, and

he will do as he likes. The rascal has given a bad name to my

Factory, and I will imprison him to-morrow and keep him along with

Mojumdar. If the Magistrate be of the same character with him of

Amaranagara, the wicked people will be able to do every thing.

_Gopi._ With respect to what they planned about the case of

Mojumdar, I cannot say how very terrible it would have been, had

not Nobin Bose fallen into this great danger. I cannot say what

they still will do? Moreover, as the Magistrate, who is coming, we

have heard, is on the side of the ryots; and when he comes to the

villages, he brings along with him his tents.—Observing this, we

may say, it might occasion great confusion, and also it is

somewhat fearful.

_Wood._ You are always puzzling me with speaking of fear; the

Indigo Planters, in nothing whatever, have any fear. If you don’t

desire it, leave your business, thou great fool!

_Gopi._ Sir, fear comes on good grounds. When the former Dewan was

put in prison, his son came to ask for the last six months’ salary

of his father. On which you told him to make an application. Then,

on his making the application, you again said the salary cannot be

given before the accounts are closed. Honored Sir, is this the

judgment on a servant when he is put in prison?

_Wood._ Did not I know this? Thou stupid, ungrateful creature!

What becomes of your salaries? If you did not devour the price of

the Indigo, would there be any deadly Commission? Would the poor

ryots have gone to the Missionaries with tears in their eyes? You,

rascal, have destroyed every thing. If the Indigo lessen in

quantity, I shall sell your houses and indemnify myself; thou

arrant coward, hellish knave!

_Gopi._ Sir, _we are like butcher’s dogs: we fill our bellies with

the intestines_. Had you, Sir, taken the Indigo from the ryots in

the very same way as the (Mahajans) factors take the corn from

their debtors, then the Indigo Factories would never have suffered

such disgrace; there would have been no necessity for an overseer

and the khalasis, and the people would never have reproached me

with saying “Cursed Gopi! Cursed Gopi!”

_Wood._ Thou art blind, thou hast no eyes.

_Enter an Umadar_ (_an Apprentice_).

I have seen with my own eyes (_applying his hand to his own eyes_)

the Mahajans go to the ricefield, and quarrel with the ryots

(their debtors). Ask this person.

_Apprentice._ Honored Sir, I can give many examples of that. The

ryots say, it is through the grace of the Indigo Planters only

that we are preserved from the hands of the Mahajans.

_Gopi._ (_Aside, to the Apprentice._) My child, it is vain

flattery. No employment is vacant now. (_To Mr. Wood_) It is true

that the Mahajans go to the rice-fields and dispute with the

ryots; but if your Honor had been acquainted with the mysterious

intention of the Mahajans in going to the fields and raising

disputes, you would never have compared with the going of the

Mahajans to the fields, the punishment of the poor with Shamchand

resembling the tortures which Lakhman, the son of Sumitra,

suffered by the Sacti-sela,[43]—while they are without food.

_Wood._ Very well, explain it to me. There must be some reason why

these fools speak to us of every thing else; but of the Mahajans

they don’t say a single word.

_Gopi._ Honored Sir, these debtors, whatever sum of money they

require for the whole year, they take from the Mahajans, and that

quantity of rice which is necessary for them for that time, they

also take from their creditors. At the end of the year, the

debtors clear their debts either by selling the tobacco,

sugar-cane, sesamum, and other things which they have, and then

giving the sum collected to their creditors with the interest on

the sum for the time; or by giving those very articles according

to the market price: and of the corn which grows, they send to the

Mahajans’ houses, a part half-prepared. That which remains proves

sufficient for the expenses of the family for three or four

months. If through famine or any improper expenses of the debtors,

there fall any arrears in their supplies, the remainder of the

debt is carried into the new account-book. Then, by and by, the

remainder is filled up. The Mahajans never bring an action against

their debtors; consequently the falling into arrears appears to

them, as it were, a present loss. I suppose the Mahajans for that

reason, sometimes go to the fields, observe the preparation of the

rice and also enquire whether the extent of land for which the

debtors have asked the revenue from them, is all cultivated with

grain. Some inexperienced persons, taking under false pretences a

larger sum than is necessary, and thus being burdened with heavy

debts, cause losses on the part of the Mahajans and also

themselves suffer great trouble. The Mahajans go to the fields for

stopping these, and not like “Indigo Giants” (_strikes his

tongue_).[44] Sir, the stupid, shameless Mahajans speak thus.

_Wood._ I see, Saturn[45] has come upon you to your destruction;

else why art thou become so very inquisitive, and why so

presumptuous, you stupid, incestuous brute?

_Gopi._ Sir, we are made to swallow abuse, to submit to

shoe-beating, and also we are the men to go to the Shrighur[46]

(the prison); the men should there be a dispensary or school in

the Factory you get the credit; should there be murders, we are

the men. When I come to you for advice, you, Sir, become angry.

That anxiety which I have felt for the law-suit of the Mojumdars,

is only known to the Lord of all.

_Wood._ The fool is such, that whenever I tell him to do any

action requiring courage, he brings to my ears the law-suit of the

Mojumdar. I am saying always that thou art an ignorant fool; why

don’t you become satisfied with sending Nobin Bose to the godown

of Sochigunge.

_Gopi._ Thou, Sir, art the parent of this poor man; it would be

good, if for the benefit of thy poor servant, thou sendest him

once to Nobin Bose to ask him about this case.

_Wood._ Stop, thou upstart of a son. Shall I go to meet a dog for

you? You coward son of a Kaista[47] (_throws him down with

kicks_). Were you sent as a witness to the Commission, you would

have ruined every thing, you diabolical niggar (_two kicks more_);

with such a tongue you shall do your work like a Caot,[48] you

stupid Kaet. Were it not for your work on to-morrow, I would send

you to the jail.

(_Exit Mr. Wood and the Apprentice._)

_Gopi._ (_Rubbing his body all over and rising up_). A person

becomes the Dewan of an Indigo Planter after being born a

vulture[49] seven hundred times; else, how are numberless

stockings digested?[50] Oh! what kickings! Oh! the fool is, as it

were, the wife of a student who is out of College.[51]

(_Aside_) Dewan, Dewan.

_Gopi._ Your servant is present. Whose turn is it?

“In the sea of love are many waves.”

(_Exit Gopi._)

-----

Footnote 34:

The writer class among the Natives of this country.

Footnote 35:

Signifying the distinction between the women or a good and that

of a licentious character.

Footnote 36:

This is one of the names of Durga, meaning the goddess of

Plenty.

Footnote 37:

Signifying, have you not taken away her whole possession? Then,

how can she show her pity by supporting the poor?

Footnote 38:

That is, he will make every thing dark to you, as at the time of

the new moon. In short, he will kill you.

Footnote 39:

That is, nothing; as the cold has no effect on the frog.

Footnote 40:

That is, purify themselves by bathing.

Footnote 41:

Sitola is the goddess of the small-pox; and the meaning of the

above is that if that goddess be kept satisfied, the disease of

the small-pox cannot come; and if come, will pass away.

Footnote 42:

This refers to Nobin Bose. The cacha signifies the piece of

cloth kept by the sons on the death of their parents for one

month, when the pinda or offering to the dead is made.

Footnote 43:

Lakhman was the brother of Rama. When they were gone to make war

with Ravana of Lunka, (Ceylon) in a certain battle Lakhman

suffered very much by the Sacti-sela (the name of a superior

engine in a battle).

Footnote 44:

This is a sign of shame or fear.

Footnote 45:

The planet Saturn is said to have a very bad influence. Whenever

it comes upon one, the utter ruin of that person is thought very

near.

Footnote 46:

Ironically, the house of Prosperity.

Footnote 47:

The Kaista is the caste of writers.

Footnote 48:

Caot is the name of a mean caste, and the word Kaet is only a

common form of expression for the term Kaista.

Footnote 49:

The vulture is taken for a detestable bird.

Footnote 50:

Signifying, else how can he bear so many kickings?

Footnote 51:

This is said only in reference to his dress.

-----

----------

FIFTH ACT—SECOND SCENE.

THE BEDROOM OF NOBIN BOSE.

-------

_Aduri crying when preparing Nobin’s bed._

_Aduri._ Ah! ha! ha! where shall I go? My heart is on the point of

bursting. They have beaten him so severely that the pulse is

moving very slowly; our mistress will die as soon as she sees

this. When Nobin was taken by force to the Factory, they were

tearing themselves and weeping under the shade of that tree; but

when brought towards our house, they did not see that.

(_Aside._) We shall take him into the house.

_Aduri._ Bring him into the house. None of them are here.

_Enter_ SADHU _and_ TORAPA _bearing the senseless Nobin on their

shoulders_.

_Sadhu._ (_Making Nobin Madhab to lie on the bed._) Madam, where

art thou?

_Aduri._ They began to see, standing under the tree. When this

person (_pointing to Torapa_) flew away with him, we thought he

was taken to the Factory. They began to tear themselves under the

tree. I came to the house to call certain persons. Will our

mistress remain alive when she sees this dead son? Do you stand

here; let me call them here.

(_Exit Aduri._)

_Enter the Priest._

_Priest._ Oh God, hast thou killed such a man! Hast thou stopped

the provision of so many men! We do not find any such symptom that

our eldest Babu will sit up again.

_Sadhu._ God’s will. He can give life to a dead man.

_Priest._ On the third day, Bindu Babu, according to the Shastras,

celebrated the offering of the funeral cake (_pindadán_) on the

banks of the Ganges; it is only through the entreaties of his

mother that preparations are being made for the monthly ceremony

(_shradh_). It was determined that after the celebration of the

ceremony, their dwelling place is to be removed; and I also heard

that they will no more meet with that cruel Saheb; then why did he

go there to-day?

_Sadhu._ Our eldest Babu has no fault, nor has he any want of

judgment. Our madam and the eldest Bou forbad him many times. They

said, “During the days we are to remain here, we will bathe with

the water of the well, or Aduri will bring the water from the

tank; we shall have no trouble.” The eldest Babu said “With a

present of 50 Rupis, I shall fall at the Saheb’s feet, and thus

stop the cultivation of the Indigo on the side of the tank, and

shall speak nothing of the dispute in such a dangerous time.” With

this intention our eldest Babu took me and Torap with him, and

going there with tears in his eyes, said to the Saheb, “Saheb, I

bring you a present of 50 Rupis; only for this year, stop the

cultivation of the Indigo in this place: and if this be not

granted, take the money, and delay that business only till the

time when the ceremony is to be performed.” There is sin even in

repeating the answer which the wretch gave, and the hairs of our

body stood on an end. The rascal said, “Your father was hung in

the jail of the Yabans[52] with thieves and robbers; therefore

keep your money for the sacrifice of many bulls which are

necessary for his ceremony.” Then placing his shoe on one of the

eldest Babus knees, he said “This is the gift for your father’s

ceremony.”

_Priest._ Narayan! Narayan.[53] (_Placing his hand on his ears_).

_Sadhu._ Instantly the eyes of the eldest Babu became red like

blood, his whole body began to tremble, he bit his lips with his

teeth and then remaining silent for a short time gave the Saheb a

hard kick on the breast, so that he fell on the ground upside down

like a bundle of _bena_ (a certain grass). Kes Dali, who is now

the jamadar of the Factory, and other ten surkiola immediately

stood round him. The eldest Babu had once saved these from the

hands of robbers; so they felt a little ashamed to raise their

hand against him. Mr. Wood gave a blow to the jamadar, took the

stick out of his hand and smote with it the head of the eldest

Babu. The head was cracked, and he fell down senseless on the

ground; I tried much, but was not able to go into that crowd.

Torapa was observing this from a distance: and as soon as the men

stood round the eldest Babu, he with violence rushed into this

crowd like an obstinate buffalo, took him up, and flew off.

_Torapa._ I was told “to stand at a distance, lest they take me

away by force.” The fools hate me very much; do I hide myself when

there is a tumult? If I had gone a little before, I would have

brought the Babu safe, and would have sacrificed two of those

rascals in the Durgah of Borkat Bibi (the temple of Benediction).

My whole body is shrunk on observing the head of the Babu; then,

when shall I kill these? Oh! oh! the eldest Babu saved me so many

times, but I was not able to save him once. (_Beats his forehead

and cries._)

_Priest._ I see a wound from a weapon on his breast.

_Sadhu._ As soon as Torapa rushed into the crowd, the young Saheb

struck the Babu with the sword. Torapa saved the Babu by placing

his hand in front of his own, which was cut, and there was the

sign of a slight bruise on the Babu’s breast.

_Priest._ (_Deeply thinking for some time, reads_).

“_Man knows this for certain, that understanding and goodness are

necessary in the friend, the wife, and in servants._” I do not see

a single person in this large house; but a person of a different

caste and of another village, is weeping near the Babu. Ah! the

poor man is a day-laborer, and his very hand is cut off. Why is

his face all daubed over with blood?

_Sadhu._ When the young Saheb struck his hand with the sword, like

an ichneumon making a noise when its tail is cut off, he in agony

from the pain of his hand flew off after seizing with a bite the

nose of the elder Saheb.

_Torapa._ That nose I have kept with me, and when the Babu will

rise up alive again I will show him that (_shows the nose cut

off_). Had the Babu been able to fly off himself, I would have

taken his ears; but I would not have killed him, as he is a

creature of God.

_Priest._ Justice is still alive. The Gods were saved from the

injustice of Ravana, when the nose of Surpanaka was cut off: shall

not the people be saved from the tyranny of the Indigo Planters by

the cutting off of the elder Saheb’s nose?

_Torapa._ Let me now hide myself; I shall fly off in the night.

That fool will overturn the whole village on account of his nose.

(_Exit Torapa bowing down twice on the

earth near Nobin Madhab’s bed._)

_Sadhu._ So very weak is our madam become by the death of her

husband, that there is no doubt she will die, when she sees Babu

Nobin in this condition. I applied so much water, rubbed my hand

over the head so long; but nothing is bringing him to his senses

again. You, Sir, call him once.

_Priest._ Eldest Babu! Eldest Babu! Nobin Madhab! (_with tears in

his eyes_) Guardian of ryots! Giver of food! moving his eyes now!

Ah! The mother will die immediately. When she heard of his being

bound with ropes above ground, she resolved not to take the rice

of this sinful world for ten days. This is the fifth; this

morning, Nobin Madhab taking hold of her shoulders shed much tears

and said, “Mother, if thou dost not take food this day, then I

shall never take the rice with the clarified butter; thus placing

the sin of disobedience to the mother on my head; but shall remain

without food.” On which the mother kissing her son Nobin, said,

“My son, I was a queen, now am I become the mother of a king. I

would never have been sorry, had I once been able to place his[54]

feet on my head at the time when he departed this life. Did such a

virtuous person die an inauspicious death? It is for this reason

that I am remaining without food. Ye are the children of this poor

woman; looking on you and Bindu Madhab, I shall, this day, take

for my food the orts of our reverend priest. Do not shed your

tears before me.”

(_Aside, cries of sorrow._)

Coming.

_Enter_ SABITRI, SOIRINDRI, SARALOTA, ADURI, REBOTI, _the Aunt of Nobin,

and other women of the neighbourhood_.

There is no fear, he is still alive.

_Sabitri._ (_Observing Nobin on the point of death._) Nobin

Madhab! my son, my son, my son, where, where, where art thou! Oh!

Alas!

(_Falls senseless._)

_Soirindri._ (_With tears in her eyes._) Oh young Bou! take hold

of our mother-in-law; let me once see the Lord of my life, in the

fulness of my heart. (_Sits near the mouth of Nobin._)

_Priest._ (_To Soirindri._) My daughter, thou art a great lover of

thy husband, a woman of constancy; the frame of thy body was

created in a good moment. For one who is so entirely devoted to

her husband, and who has every thing good on her part, Fortune may

give life to her husband again; he is moving his eyes, serve him

without fear. Sadhu, remain here till our madam be in her senses.

(_Exit Priest._)

_Sadhu._ Just see and place your hand on her nose. The body is

become stiffer than that of a dead body.

_Saralota._ (_Speaking slowly to Reboti, after placing the hand on

the nose._) Her breathing is full, but the fire coming out of the

head is so very intense that my throat, as it were, burns.

_Sadhu._ Has the Gomastah (head clerk) fallen into the hands of

the Sahebs while he is gone to bring the physician? Let me go to

the lodging-house of that physician.

(_Exit Sadhu._)

_Soirindri._ Ah! Ah, my Lord! that mother for whose abstinence

from food thou hast grieved so much; that mother, for whose

weakness thou hadst served her feet; that mother, who for some

days was, by no means, able to sleep without placing thee in her

lap, that very same dear mother is now lying senseless before

thee, and thou art not seeing her once (_seeing Sabitri_). _As the

cow losing her young one wanders about with loud cries, then being

bit by a serpent falls down dead on the field_; so the mother is

lying senseless on the ground being grieved for her dear son. My

Lord open thine eyes once more; call thy maid-servant[55] once

more with thy sweet voice and thus satisfy her ears once. The sun

of happiness has set at noon for me; what shall my Bipin do?

(_With tears in her eyes falls upon the breast of Nobin Madhab._)

_Saralota._ Ye who an here take hold of our sister.

_Soirindri._ (_Rising up_). I became an orphan while very young;

it is for this death-like Indigo that my father was taken to the

Factory, and he returned no more. That place became to him the

residence of Yama (Death). My poor mother took me to the house of

my maternal uncle, and there through grief for her husband, she

bade adieu to the world. My uncles preserved me; I remained like a

flower accidently let fall from the hand of the gardener. My Lord

took me up with love and increased my honour. I forgot the sorrow

for my parents, and in the life of my husband my parents were, as

it were, revived (_deep sigh_). All my griefs are rising up anew

in my mind. Ah! If I be deprived of that husband who keeps every

thing under the shade of his protection, I shall again become the

same helpless orphan.

_Nobin’s Aunt._ (_Raising her with the hands_). What fear my

daughter? Why become so full of anxiety? A letter is sent to Bindu

Madhab to bring a doctor. He will be cured when the doctor comes.

(_Falls down upon the ground._)

_Soirindri._ My aunt-in-law, while I was a girl I made a

celebration of a certain religious observance; and placing my

hands on the Alpana[56] (the white-washing prepared for the

festival) prayed for these blessings: that my husband be like

Rama, my mother-in-law like Kousalya, my father-in-law like

Dasaratha, my brother-in-law like Lakshman. My aunt! God gave me

more than I prayed for. My husband is as Raghunath (Rama) brave

and a provider of his dependants; my mother-in-law is as Kousalya,

having a sweet speech and an earnest love for her sons’ wives; my

father-in-law is always happy in saying Badhumata, Badhumata,[57]

and is the brightener of the ten sides.[58] Bindu Madhab, who

surpasses the autumnal moon in purity, is dearer to me than was

Lakshman-deva to Sita-devi. My aunt, all has taken place according

to my desire; only there is one in which I find some

disagreement—I am still alive. Rama is making preparations for

going to the forests, but there is no preparation for Sita’s going

with him.[59] Ah! he was so much grieved on the abstinence of his

father; again, he took the cacha for the celebration of his

funeral ceremony; but before that was done he is preparing to go

up to heaven (to die.) (_Looking on his face with a steady sight_)

Ah! his lips are dry. Oh! my friends and companions, call my Bipin

at once from the school; I shall once more (_with weeping eyes_)

through his hands pour a little water of the Ganges into his dry

mouth. (_Places her mouth on that of his._)

_All at once._ Ah! Ah!

_Nobin’s Aunt._ (_Takes hold of her body and raises her._) My

daughter, do not speak such words now (_weeps_); if my sister were

in her senses, her heart would have been burst.

_Soirindri._ Oh! mother, my desire is that my husband be happy in

a future state in the same proportion as he had suffered misery in

this. My Lord, I your bond-maid will pray to God for life; thou

wast most virtuous, the doer of great good to others and the

supporter of the poor. The Great Lord of the Universe, who

provides for the helpless, must give you a place. Ah! take me, my

Lord, with thee, that I may supply thee, with the flowers for the

worship of God. “Ah! what loss! what ruin! I see that Rama is

going to the wilderness leaving his Sita alone. What shall I do?

Where shall I go? and how shall I preserve my life? Oh friend of

the distressed, Oh Romanath! Oh Great Wealth of the woman, supply

me some means in this distress, and preserve me. I see that Nobin

Madhab is now being burnt in the fire of Indigo. Oh, Lord of the

distressed! Where is my husband going now, making me unfortunate

and without support,” (_placing her hand on the breast of Nobin,

and raising a deep sigh_). The husband now takes leave of his

family, having placed all at the feet of God. Oh Lord, than who

art the sea of mercy, the supporter of the helpless, now give

safety, now save!

_Saralota._ Sister, our mother-in-law has opened her eyes; but is

looking on me with a distorted countenance, (_weeping_). My

sister, our mother-in-law never turned her face towards me with

eyes so full of anger.

_Soirindri._ Ah! ah! our mother-in-law loves Saralota so much,

that it is through insensibility only that with such an angry face

she had thrown this champa on the burning pot.[60] Oh my sister,

do not weep now; when our mother-in-law becomes sensible she will

again kiss you and with great affection call you “the mad-woman’s

daughter.” (_Sabitri rises up and sits near Nobin; and looking

steadily on him, with certain expressions of pleasure_).

_Sabitri._ There is no pain so excessive as the delivery of a

child, but that invaluable wealth which I have brought forth made

me forget all my sorrows on observing its face (_weeping_). Ah! if

Madam Sorrow did not write a letter to Yama (Death) and thus kill

my husband, how very much would he have been pleased on seeing

this child. (_Clasps with her hand_).

_All at once._ Ah! ah! she is become mad.

_Sabitri._ Nurse, put the child once more on my lap; let me pacify

my burnt limbs. Let me once more kiss it in the name of my

husband. (_Kisses Nobin_).

_Soirindri._ Mother, I am your eldest Bou; do you not see me. Your

dear Rama is senseless; he is not able to speak now.

_Sabitri._ It would speak when it shall first get rice. Ah, ah,

had my husband been living what great joy! How many musical

performances! (_Weeps_).

_Soirindri._ It is misfortune upon misfortune! Is my mother-in-law

mad now?

_Saralota._ Take our mother-in-law from the bed, my sister; let me

take care of her.

_Sabitri._ Did you write such a letter, that there is no musical

performance on this day of joy? (_Looking on all sides and having

risen from the bed by force, then going to Saralota_) I do entreat

thee, falling at thy feet, madam, to send another letter to Yama,

and bring back my husband for once. Thou art the wife of a Saheb;

else why shall I fall at thy feet?

_Saralota._ My mother-in-law, thou lovest me more than a mother,

and such words from your mouth have given me more pain than that

of death. (_Taking hold of the two hands of Sabitri_) Observing

this your state, my mother, fire is, as it were, raining on my

breast.

_Sabitri._ Thou strumpet, stupid woman, and a Yabana, why dost

thou touch me on this eleventh day of the moon?[61] (_Takes off

her own hand_).

_Saralota._ On hearing such words from your mouth I cannot live

(_lies down on the ground taking hold of her mother-in-law’s

feet_). My mother, I shall take leave of this world at your feet.

(_Weeps_).

_Sabitri._ This is good, that the bad woman is dead. My husband is

gone to heaven; but thou shalt go to hell. (_Claps with her hand

and laughs_).

_Soirindri._ (_Rising up_). Ah! ah! our Saralota is very

good-natured. Now having heard harsh words from her mother-in-law,

she is become exceedingly sorry! (_To Sabitri_) Come to me,

mother.

_Sabitri._ Nurse, hast thou left the child alone? Let me go there.

(_Goes to Nobin hastily, and sits near him_).

_Reboti._ (_To Sabitri_). Oh my mother! Dost thou call that young

Bou a bad woman, who you said was incomparable in the village; and

without whose taking food you never took food. My mother, you do

not hear my words; we were trained by you, you gave us much food.

_Sabitri._ Come on the Ata Couria[62] of the child, and I shall

give you many sweetmeats.

_Nobin’s Aunt._ My sister, Nobin will be alive again; do not be

mad.

_Sabitri._ How did you know this? That name is known to no one. My

father-in-law said, when my daughter-in-law gets a child, I shall

give it (if male) the name “Nobin Madhab.” Now the child is born,

I shall give it that name. My husband always said, When shall the

child be born, and I shall call him by the name “Nobin Madhab”

(_weeps_). If he had been alive, he would have satisfied that

desire on this day. (_Aside, a sound_). There, the musicians are

coming. (_Claps with her hands_).

_Soirindri._ Bou, go into that room, the physician is coming.

_Enter_ SADHU CHURN _and the Physician_.

(_Exit Saralota, Reboti, and all the neighbouring

women; and Soirindri, putting

a veil on her head, stands in

one side of the room._)

_Sadhu._ Our madam has risen up.

_Sabitri._ (_Weeps._) Is it because that my husband is not here

that you have left your drums at home.

_Aduri._ She has no understanding; she is become entirely insane.

She called that dead elder Haldar “My infant child,” and chastised

the young Haldar’s wife, calling her an European’s wife. That

young woman is weeping severely. Again, she is calling you

musicians.

_Sadhu._ So great a misfortune has now come to pass!

_Physician._ (_Sitting near Nobin_). It is very probable and also

according to the Nidana[63] that while she is not taking food for

the death of her husband, and while she has seen this miserable

condition of her dearest son, she should become thus. It is

necessary to see her pulse once. Madam, let me observe thy pulse

once. (_Stretching out his hand towards her_).

_Sabitri._ Thou vile man must be a creature of the Factory, else

why dost thou want to take hold of the hand of the woman of a good

family? (_rising up_). Nurse keep your eyes upon the child; I go

to take a little water. I shall give you a silk _sarhi_.

_Physician._ Ah! the light of the understanding will not brighten

again. I will send the Hima Sagara Toila (a medicinal oil) which

is now necessary for her (_observing the pulse of Nobin_). His

pulse is only very weak, but I do not find any other bad symptom.

The doctors are ignorant in other matters, but in anatomical

operations they are very expert. The expense will be heavy, but it

is of urgent necessity to call one in.

_Sadhu._ A letter has been sent to the young Babu to come along

with a doctor.

_Physician._ That is very good.

_Enter Four Relatives._

_First._ We never even dreamt that such an accident would come to

pass. At noon-day, some were eating, some bathing, and some were

going to lie down in their beds after dinner. I heard of it now.

_Second._ The stroke on the head appears fatal. What ill-fated

accident! There was no probability of a quarrel on this day; or

else, many of the ryots would have been present.

_Sadhu._ Two hundred ryots with clubs in their hands are crying

aloud, “Strike off, Strike off,” and are weeping with these words

in their mouths, “Ah! eldest Babu! Ah eldest Bahu!” I told them to

go to their own houses, since if the Saheb get the least excuse,

he will, on account of the pain in his nose, burn the whole

village.

_Physician._ Now, wash the head and apply turpentine to it; in the

evening, I shall come again and try some other means. To make

noise in a sick person’s room is to increase his disease; so, let

there be no noise here.

(_Exit the Physician, Sadhu Churn and the

relatives in one way, and Aduri, the other;

Soirindri, sits down_). _The curtain falls._

-----

Footnote 52:

This term Yabans has reference to the Mahomedans, the Europeans.

Footnote 53:

The name of Vishnu, God.

Footnote 54:

This pronoun “his” stands for Goluk Chunder, the father of Nobin

Madhab.

Footnote 55:

The term maid-servant here refers to Soirindri, the wife of

Nobin Madhab.

Footnote 56:

It is a general custom in this country to apply the alpana on

the floor nearly in all religions observances.

Footnote 57:

This term signifies the wife of one’s son.

Footnote 58:

This expression, “the brightener of the ten sides” signifies

that he did good wherever he went. The ten sides are the north,

south, east, west, north-east, north-west, south-east,

south-west, the top, and the under sides.

Footnote 59:

The reference here is to the wanderings of Rama in the

wilderness of the Deccan. The signification of the original is

that while the husband Nobin is he on the point of death, there

is no preparation for his wife to die with him.

Footnote 60:

That is, she had expressed so much anger against her; or as the

original, thrown her into the burning-pot of disgust and hatred.

The Champa is the name of a fragrant yellow flower.

Footnote 61:

This day in kept sacred by the widows of this country.

Footnote 62:

A certain ceremony performed on the eighth day after the birth

for securing its good fortune.

Footnote 63:

A treatise on the science of medicine.

-----

----------

FIFTH ACT—THIRD SCENE.

THE ROOM OF SADHU CHURN.

-------

_On one side, Khetromani in great torment on her bed, and Sadhu;

on the other side, Reboti, sitting._

_Khetro._ Sweep over my bed; mother, sweep over my bed!

_Reboti._ My dear, dear daughter, why art thou doing so? I have

swept on the bed; there is nothing then on the coat of shreds. I

have placed another which your aunt gave.[64]

_Khetro._ Thorns are pinching me, I die! I die! Oh! turn me to my

father’s side.

_Sadhu._ (_Silently turning her to the other side. To himself_).

This agony is the presage to death. (_Openly_) Daughter, thou art

the precious jewel of this poor man; my daughter, take a little

food. I have brought some pomegranates from Indrabad, and also the

ornamented sarhi; but you did not at all express your pleasure

when you saw that.

_Reboti._ How very extravagant are my daughter’s desires! She said

once, give me a flower garland at the time of _Semonton_. What is

that countenance now become? What shall I do! Oh oh! Oh oh!

(_Places her mouth on the mouth of her daughter_). Ah! my Khetro

of gold is become a piece of charcoal. Where are the pupils of the

eye? See, see.

_Sadhu._ Khetromani! Khetromani! Open your eyes fully my daughter.

_Khetro._ My mother! my father! All, it is an axe! (_Turns on the

other side_).[65]

_Reboti._ Let me take her on my lap; she will remain quiet there.

(_Comes to take her on her lap_).

_Sadhu._ Do not take her up; she will faint.

_Reboti._ Am I so very unfortunate! Ah! Ah! My Harana is as

Kartika on his peacock.[66] How can I forget him? Dear me! my

Siva!

_Sadhu._ Raychurn is gone a long time ago; he is not yet come.

_Reboti._ Our eldest Babu preserved her from the grasp of the

tiger. The young Saheb killed my daughter, and the elder one

killed the eldest Babu. Ah! Ah! there is no one to preserve the

poor.

_Sadhu._ What virtuous actions have I done, that I shall see the

face of my grand-child?

_Khetro._ My body is cut off—a cracked Tangrah (a fish) Ah! ah!

_Reboti._ I think the ninth of the moon is closed;[67] my image of

gold is to go to the water, and what means shall I have? Who shall

call me mother! mother! Did you bring her for this purpose.

(_Taking hold of Sadhu’s neck, weeps_).

_Sadhu._ Be silent, don’t weep now; she will faint.

_Enter_ RAYCHURN _and the Physician_.

_Physician._ How is she now? Did you give her that medicine?

_Sadhu._ The medicine did not act, and whatever went down

immediately came up by a vomit. See her pulse once more now; I

think, it is n sign of her end.

_Reboti._ She is crying out, thorns, thorns. I have prepared her

bed so thickly,[68] still she is tossing about. Now save her by a

good medicine. Dear Sir, this relative is very dear unto me.

_Sadhu._ We don’t see any sign of the pulse.

_Physician._ (_Taking hold of the hand_). In this state, it is

good for the pulse to be weak. “Weakness makes the pulse strong;

to have a strong pulse is fatal.”

_Sadhu._ At this time, it is the same thing either to apply or not

to apply the medicine. The parents have hope to the very end;

therefore, see, if there be any means.

_Physician._ The water with which the Atapa (dried rice) is

washed, is now necessary. The application of the Shuchikavaran (a

medicine) is required.

_Sadhu._ That Atapa which the Barah Renee sent for offerings of

prayer is in the other room. Raychurn, bring that here.

(_Exit Raychurn._)

_Reboti._ Is Annapurnah[69] now awake, that she shall with the

rice in her hands come to me my Khetromani? It is through my

ill-fate that our mistress is become mad.

_Physician._ She is already full of sorrow for the death of her

husband; again, her son is on the point of death; her insanity is

on the increase. I think she shall die before Nobin; she is become

very weak.

_Sadhu._ Sir, how did you find our eldest Babu, to-day? I think,

with his pure blood he has extinguished the fire of tyranny of the

giants, the Indigo Planters. It is probable, that the Indigo

Commission might produce to the ryots some advantages; but what

effect has that? If one hundred serpents do bite at once my whole

body I can bear that; if on a hearth made of bricks, a frypan

placed full of molasses, and the same be boiling by a great fire,

I can also bear the torments, if by accident I fall into the pan;

if in the dark night of the new-moon a band of robbers with

terrible sounds come upon and kill my only son who is honest and

very learned, take away all the acquisitions made during the past

seven generations, and then make me blind: all these also, I can

bear; and in the place of one, even if there be ten Indigo

Factories in the village, that also I can allow; but to be

separated even for a moment from that elder Babu who is so much

the supporter of his dependants, that can I never bear.

_Physician._ The blow through which the brain has oozed out is

fatal. I have found the pulse indicate that death is near; either

at mid-day or in the evening, life will depart. Bipin gave a

little water of the Ganges in his mouth, but it came out by its

sides. Nobin’s wife is quite distracted; but she is trying her

utmost for his safety.

_Sadhu._ Ah! Ah! Had our mistress not been insane, her heart would

have been burst asunder on seeing this. The doctor has also said,

that the bruise on the head is fatal.

_Physician._ The doctor is a very kind-hearted man: when Babu

Bindu wanted to give him money, he said, “Babu Bindu, the manner

in which you are already troubled makes it improbable that the

ceremony of your father will be performed. I cannot take any thing

from you now, and also it is not necessary for you to give money

for the bearers who brought me and who will now take me away.” Had

the doctor been of a hard heart, he would have taken away the

money kept for the ceremony. I have seen that kind of doctors

twice; he is as scurrilous as avaricious.

_Sadhu._ Our young Babu brought along with him the doctor to see

Khetromani; but he said nothing with certainty. The doctor

observing my want, owing to the tyranny of the Planters, gave me

two rupees in the name of Khetromani.

_Physician._ Had the doctor been hard-hearted he would have taken

hold of the hand, and said, she would die; and he would have taken

the money by selling your kine.

_Reboti._ I can give money by selling off whatever I have, if they

can only cure my Khetro.

_Enter_ RAYCHURN _with the rice_.

_Physician._ Having washed the rice, bring the water here.

(_Reboti takes the rice_). Do not give much water. I see the plate

is very beautiful.

_Reboti._ Our mistress (Sabitri) went to Gya and brought many

plates; and she gave this to my Khetro. Ah! the same mistress is

now turned mad, and her hands are bound with a rope, because she

is slapping her cheeks.

_Physician._ Sadhu, bring the stone-mortar, I have the medicine

here. (_Opens his box of medicine._)

_Sadhu._ Sir, don’t bring out your medicine; just see, how her

eyes appear. Raychurn, come here.

_Reboti._ Oh mother! What is my fate now! Oh mother, how shall I

forget the figure of Harana! Oh! Oh! Oh Khetro, Oh Khetro!

Khetromoni! daughter. Wilt thou not speak any more, my daughter?

Oh! Oh! Oh! (_Weeps_).

_Physician._ Her end is very near.

_Sadhu._ Raychurn take hold of her, take hold of her (_Sadhuchurn

and Raychurn take Khetramoni from the bed, and go out-side_).

_Reboti._ I cannot leave my Laksmi of gold to float on the water.

Where shall I go? Had she lived with the Saheb, that would have

been better. I would have remained at rest by seeing her face. My

daughter, ho! ho! ho! (_Goes behind Khetra, slapping herself_).

_Physician._ I die! I die! I die! What pains does the mother bear!

It is good not to have a child.

(_Exit all._)

-----

Footnote 64:

Reboti says, My daughter, what is it that gives you so much

pain? The bed is all over cleared, there is nothing that can

trouble the body.

Footnote 65:

These are words which are expressed through great grief.

Footnote 66:

Kartika is taken to be the most lovely in appearance among the

gods—the symbol of male beauty. He is the son of Siva and

Doorgah.

Footnote 67:

Here, the reference is to the last of the three days in which

the goddess Doorgah is worshipped; and the last day is taken to

be one of great pain, because on that day she is to take her

departure from her parents to go to her husband Siva.

Footnote 68:

Thickly prepared signifies many coverings of the bed placed one

above another.

Footnote 69:

It is one of the names of Doorgah. The term signifies “full of

rice,” or the Goddess of Plenty.

-----

----------

FIFTH ACT—FOURTH SCENE.

THE HALL IN THE HOUSE OF GOLUK CHUNDER BASU.

-------

_Sabitri sitting with the dead body of Nobin on her lap._

_Sabitri._ Let my dear child sleep; my dear keeps my heart at

rest. When I see the sweet face, I remember that other face[70]

(_kisses_). My child is sleeping most soundly (_rubs the hand

over the head of the corpse_). Ah! what have the musquitoes

done? What shall I do for the heat? I must not lie down without

letting the curtains fall (_rubs the hand on the breast of the

body_) Ah! Can the mother suffer this, to see the bugs bite the

child and let drops of blood come out. No one is here to prepare

the bed of the child; how shall I let it lie down. I have no one

for me; but all are gone with my husband. (_Weeps_). Oh

unfortunate creature that I am! I am crying with my child here

(_observing the face of Nobin_). The child of the sorrowful

woman is now making deala[71] (_kissing the mouth_). No, my

dear, I have forgotten all distress in seeing thee; I am not

weeping (_placing the pap on its mouth_); my dear, suckle the

pap, my dear, suckle it; I entreated the bad woman so much, even

fell at her feet, still she did not bring my husband for once;

he would have gone after settling about the milk of the child.

This stupid person has such a friendship with Yama, that if she

had written a letter, he would have immediately given him leave

(_seeing the rope in her hand_). The husband never gets

salvation if on his death the widow still wears ornaments;

although I wept with such loud cries, still they made me wear

the shanka.[72] I have burnt it by the lamp, still it is in my

hands (_cuts off the rope with her teeth_). For a widow to wear

ornaments it does not look good and is not tolerable. On my

hands there has arisen a blister (_cries_). Whoever has stopped

my wearing the shanka, let her shanka be taken off within three

days[73] (_snaps the joints of her fingers on the ground_). Let

me prepare the bed myself (_prepares the bed in fancy._) The mat

was not washed (_extends her hands a little_). I can’t reach to

the pillow; the coat of shreds is become dirty, (_rubs the floor

with her hands_). Let me make the child lie down (_placing the

dead body slowly on the ground._) My son, what fear near a

mother? You lie down peacefully. I shall spit here (_spits on

its breast_). If that Englishman’s lady come here this day, I

shall kill her by pressing down her neck. I shall never have my

child out of my sight. Let me place the bow round it (_gives a

mark with her finger round the floor, while reading a certain

verse as a sacred formula read to a God_). “The froth of the

serpent, the tiger’s nose, the fire prepared by the Sala’s[74]

resin, the whistling of the swinging machine, the white hairs of

seven co-wives[75]—_bhanti_[76] leaves, the flowers of the

_dhuturá_, the seeds of the Indigo, the burnt pepper, the head

of the corpse, the root of the _maddar_, the mad dog, the

thief’s reading of the Chundi; these together make the arrow to

be directed against the gnashing teeth of Yama.”

_Enter_ SARALOTA.

_Saralota._ Where are these gone to? Ah! she is turning round the

dead body. I think, my husband, tired with excessive travelling,

has given himself up to Sleep, that goddess who is the destroyer

of all sorrows and pains. Oh Sleep! how very miraculous is thy

greatness, thou makest the widow to be with her husband in this

world, thou bringest the traveller to his country; at thy touch,

the prisoner’s chain breaks; thou art the Dhannantari[77] of the

sick; thou hast no distinction of castes in thy dominions; and thy

laws are never different on account of the difference of nations

or castes; thou must have made my husband a subject of thy

impartial power; or else, how is it, that the insane mother brings

away the dead son from him. My husband is become quite distracted

by being deprived of his father and his brother. The beauty of his

countenance has faded by and by, as the full-moon decreases day by

day. My mother, when hast thou come up? I have left off food and

sleep, and am looking after thee continually; and did I fall into

so much insensibility; I promised, that I shall bring thy husband

from Yama, (Invisible) in order to cure thee, and therefore thou

remainedest quiet for some. In this formidable night, so full of

darkness, like unto that which shall take place on the destruction

of the Universe; when the skies are spread over with the tenors of

the clouds, the ashes of lightning are giving a momentary light,

like the arrows of fire, and the race of living creatures are

given up, as it were, to the sleep of Death; all are silent; when

the only sound is the cry of jackals in the wilderness and the

loud noise of the dogs, the great band of enemies to thieves. My

mother, how is it possible, that in such a night as this then wast

able to bring thy dead son from out-side the house. (_Goes near

the corpse_).

_Sabitri._ I have placed the circle; and why do you come within

it?

_Saralota._ Ah! my husband can never be able to live on seeing the

death of this his land-conquering and most dear brother.

(_Weeps_).

_Sabitri._ You are envying my child; you all-destroying wretch,

the daughter of a wretch! Let your husband die. Go out, just now;

be out; or else, I shall place my foot on your throat, take out

your tongue and kill you immediately.

_Saralota._ Ah! such Shoranan[78] (six-mouthed) of gold, whom our

father-in-law and mother-in-law had, is now gone into the water.

_Sabitri._ Don’t look on my child; I forbid you—you destroyer of

your husband. I see, your death is very near. (_Goes a little

towards her_).

_Saralota._ Ah! how very cruel are the formidable arms of Death?

Ah Yama! you gave so much pain to my honest mother-in-law.

_Sabitri._ Calling again! Calling again! (_takes hold of

Saralota’s neck by her two hands and throws her down on the

ground_). Thou stupid, beloved of Yama. Now will I kill thee

(_stands upon her neck_). Thou hast devoured my husband; again,

thou art calling your paramour to swallow my dear infant. Die,

die, die, die now. (_Begins to skip upon the neck._)

_Saralota._ Gah, a, a, (_death of Saralota._)

_Enter_ BINDU MADHAB.

_Bindu._ Oh! She is lying flat here. Oh mother, what is that? Thou

hast killed my Saralota (_taking hold of Saralota’s head_). My

dear Sarala has left this sinful world. (_After weeping, kisses

Saralota._)

_Sabitri._ Gnaw the wretch and destroy her. She was calling Yama

to devour my infant; and therefore I killed her. (_Standing on her

neck_).

_Bindu._ As the mother, having destroyed the child whom she was

fondling for making it sleep on her lap, on awaking will go to

destroy herself, so wilt thou, Oh my mother! go to kill thyself,

if thine insanity passing off thou can’st understand, that thy

most beloved Saralota was murdered by thee. It will be good if

that lamp no more give its light to thee. Ah! how very pleasant it

is for a woman to be mad, who has lost her husband and son! The

deer-like mind being enclosed within the stone walls of madness

can never be attacked by the great tiger Sorrow. I am thy Bindu

Madhab.

_Sabitri._ What, what do you say?

_Bindu._ Mother, I can no longer keep my life, becoming mad by the

death of my father bound by the rope, and the death of my older

brother; thou hast destroyed my Saralota, and thus hast applied

salt to my wounded heart.

_Sabitri._ What! Is my Nobin dead! Is my Nobin dead! Ah, my dear

son, my dear Bindu Madhab! Have I killed your Saralota? Have I

killed my young Bou by becoming mad (_embracing the dead body of

Saralota_). I would have remained alive, although deprived of my

husband and my son. Ah, but on murdering you by my own hands, my

heart is on the point of being burnt. Ho! Ho! Mother, (_embracing

Saralota, she falls down, dead on the ground_).

_Bindu._ (_Placing his hand on Sabitri’s body._) What I said, took

place actually. My mother died on recovering her understanding.

What affliction! My mother will no more take me on her lap, and

kiss me. Oh mother! the word mama will no more come out of my

mouth, (_weeps_). Let me place the dust of her feet on my head

(_takes the dust from her feet and places that on his own head_).

Let me also purify my body by eating that dust. (_Eats the dust of

her feet_).

_Enter_ SOIRINDRI.

_Soirindri._ I am going to die with my husband; do not oppose me,

my brother-in-law? My Bipin shall live happily with Saralota.

What’s this, what’s this? Why are our mother-in-law and Bou both

lying in this manner?

_Bindu._ Oh eldest Bou! our mother first killed Saralota, then

getting her understanding again, she fell into such excess of

sorrow, that she also died.

_Soirindri._ Now! In what manner? What loss! What is this! What is

this! Ah! Ah! my sister, thou hast not yet worn that most pleasant

lock of hair on the head which I prepared for thee! Ah! ah! thou

shalt no more call me, sister (_cries_). Mother-in-law, thou art

gone to your Rama, but did’st not let me go there. Oh my

mother-in-law, when I got thee, I did not for a moment remember my

mother.

_Enter_ ADURI.

_Aduri._ Oh eldest Haldarni, come soon; thy young Bipin is afraid.

_Soirindri._ Why did you not call me thence? You left him there

alone. (_Goes out hastily with Aduri_).

_Bindu._ My Bipin is now the pole-star in the ocean of dangers!

(_with deep sigh_). In this world of short existence, human life

is as the bank of a river which has a most violent course and the

greatest depth. How very beautiful are the banks, the fields

covered over with new grass, most pleasant to the view, the trees

full of branches newly coming out; in some places the cottages of

fishermen; in others the kine feeding with their young ones. To

walk about in such a place enjoying the sweet songs of the

beautiful birds, and the charming gale full of the sweet smell of

flowers, only wraps the mind in the contemplation of that Being

who is full of pleasure. Accidentally, a hole small as a line is

observed in the field, and immediately that most pleasant bank

falls down into the stream. How very sorrowful! The Bose family of

Svaropur is destroyed by Indigo, the great destroyer of honour.

How very terrible are the arms of Indigo!

The cobra de capello, like the Indigo Planters, with mouths full

of poison, threw all happiness into the flame of fire. The father,

through injustice, died in the prison; the elder brother in the

Indigo-field, and the mother, being insane through grief for her

husband and son, murdered with her own hands a most honest woman.

Getting her understanding again, and observing my sorrow, the

ocean of grief again swelled in her. With that disease of sorrow

came the poison of want; and thus without attending to

consolation, she also departed this life. Incessantly do I call,

Where is my father? Where is my father? Embrace me once more with

a smiling face. Crying out, Oh mother! Oh mother! I look on all

sides; but that countenance of joy do I find no where. When I used

to call, Mama, she immediately took me on her breast, and rubbed

my mouth. Who knows the greatness of maternal affection? The cry

of mama, mama, mama, mama do I make in the battle-field and the

wilderness whenever fear arises in the mind. Oh my brother, dear

unto the heart, in the place of whom there is not one, as a friend

in this world! Thy Bindu Madhab is come! open thine eyes once more

and see. Ah! ah! it bursts my heart, not to know where my hearts

Sarala is gone to. The most beautiful, wise, and entirely devoted

to me; she walked as the swan,[79] and her eyes were handsome as

those of the deer. With a smiling face and with the sweetest

voice, thou didst read to me the _Betal_. The mind was charmed by

thy sweet reading which was as the singing of the bird in the

forest. Thou, Sarala, hadst a most beauteous face, and didst

brighten the lake of my heart. Who did take away my lotus with a

cruel heart? The beautiful lake became dark. The world I look upon

is as a desert full of corpses; while I have lost my father, my

mother, my brother, and my wife.

Ah! where are they gone to in search of the dead body of my

brother? I am to prepare for going to the Ganges as soon as they

come. Ah! how very terrible, the last scene of the drama of the

lion-like Nobin Madhab is? (_Sits down, taking hold of Sabitri’s

feet_).

[_The curtain falls down._

_FINIS._

-----

Footnote 70:

The face of her husband.

Footnote 71:

It sometimes happens, that during sleep the child either cries

or laughs; that is called, the Deala of the child.

Footnote 72:

An ornament made of shell for the wrists of women.

Footnote 73:

That is, let her become a widow within three days, who has made

me so.

Footnote 74:

The Sala is the native name of the tree _Shorea robusta_.

Footnote 75:

The wives of the same husband.

Footnote 76:

_Volkmeria odorata._

Footnote 77:

Dhannantari is the Physician of the Gods.

Footnote 78:

Shoranan is one of the names of Kartikeya. In this place, it

refers to Nobin Madhab, on account of the great honor which he

had acquired from the people of the country; and he is compared

with Kartikeya, because he had much honour among the gods.

Footnote 79:

The gait of the swan is considered in this country the most

beautiful model of the motion of the feet.

-----

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Calcutta Printing and Publishing Press, No. 10, Weston’s Lane.

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